THis Psalm was pen'd by David in a thank­ful remembrance of those many won­derful deliverances, which God had wrought for him; and particularly his deliverance from the hands of Saul, a jealous, powerful, and implacable ene­my, as we are expresly told, 2 Sam. 22. 1.

This Pious Prince, though he were immediately ad­vanced to the Throne by God himself, could not escape the Conspiracies of his enemies both at home and a­broad: for Men of Turbulent and restless Spirits, will be sure to find or make some pretences or occasions of quar­rel, under the most just and equal Government.

Sometimes men dispute the right of Succession; but this they could not do here, unless they would dispute Gods right to place and displace Princes; for David was immediately chosen by God, and anointed by his Pro­phet, and yet this could not secure him from Conspira­cies and Rebellions.

[Page 2] Others pretend great Oppression and Male-admini­stration of Government, though their licentious noises and clamours sufficiently confute it; for men, who are most opprest dare say the least of it. The Liberties and Properties of the Subject, is an admirable pretence to deprive the Prince of his Liberties and Properties; and those who have any Liberty and Property to loose, sel­dom gain any thing by this: for when they have secured their Liberties and Properties against their Prince, it is a much harder task to secure themselves from their fellow-Subjects. Men who have no Property have some en­couragement to Rebel, and fight for Property; for it is possible they may get something in the scramble, when all Law and Property ceases, but the property of the Sword: but methinks men of Honour and plentiful Fortune, should not be so zealous for transferring Pro­perties, to enrich Beggars, and submit their necks to the Yoke and Government of their own Slaves; which our late experience has taught us to be the glorious effect of Rebelling for Liberty and Property.

Others make Religion a pretence for their Rebellion, Religion, the greatest and the dearest interest of all; but methinks it is a dangerous way for men to Rebel to save their Souls, 13 Rom. 2. when God has threatned Damnation against those who Rebel: but this is as vain a pretence as Liberty and Property; for no men fight for Religion, who have any. Religion is a quiet, peaceable, gover­nable thing; it teaches men to suffer patiently, but not to Rebel. And were there any true concernment for Religion in this pretence, can we imagine, that the most profest Atheists, the most lewd profligate wretches, the greatest Prodigies and Monsters of wickedness, should be so zealous for Religion? But it's evident, it is not Re­ligion, such men are zealous for, but a Liberty in Religi­on; that is, that every one may have his liberty to be [Page 3] of any Religion, or of none; which serves the Atheists turn, as well as the Sectaries, but is not much for the honour or interest of true Religion.

So that whatever the pretences are, it is an ambitious, discontented, revengeful spirit, an uneasie, restless, fickle and changeable humour, which disturbs publick Go­vernment, and undermines the Thrones of Princes; and therefore it is no wonder, if the best Princes and the best Governments in the world be disturbed by such men; David himself could not escape, he had a great many enemies, but Davids God was greater than they all, for great deliverance giveth he to his King, and sheweth mercy to his Anointed, to David and to his seed for ever­more.

There is something peculiar in these words, which cannot be applied to any other Prince: for as David was King of Israel, so he was a Type of the Messias, who was to descend from his loynes, and that promise or prediction that he would shew mercy to his Anointed, to David and to his seed for evermore, received its full accomplishment, in the Kingdom of the Messias, who is said to set upon the Throne of David; but yet those deliverances God wrought for David, were personal too, and an example of Gods care and protection of Pious and Religious Princes. And when we see the same good providence watching over our Prince, and securing him from the bloody designs of wicked men, we have rea­son thankfully to acknowledge it, as David did; great deliverance he hath given to our Prince, he hath shewn mercy to his Anointed. Now know we, that the Lord sa­veth his Anointed, 20 Psalm, 6, 7, 8. he will hear him from his holy Heaven with the saving strength of his right hand. Some trust in Chariots, and some in Horses, but we will remember the Name of the Lord our God: they are brought down and fal­len, but we are risen and stand upright.

[Page 4] My present Discourse therefore shall consist of those two parts. 1. Briefly to observe to you, those many great Deliverances which God hath wrought for our King. 2. I shall make some practical Reflections on it, especially with reference to this late Discovery.

1. To observe to you, those many great deliverances which God hath wrought for our King. His troubles have not been much unlike, I am sure not inferiour to Davids, and his Deliverances have not been less strange and wonderful. I am not a going to give you a Histo­ry of his Life, but only to point you to some remarka­ble passages of it, which it becomes us all thankfully to remember.

I suppose no man doubts, how many dangers a Prince is exposed to, who flies before an enraged and victorious enemy; who knows not whither to go, where to hide himself, whom to trust: this was the condition of our Dread Soveraign, who was hunted as a Partridge in the mountains, pursued by his own Rebellious Subjects, who had usurpt his Throne, and thirsted after his Blood. But then God found a hiding place for him, and delivered him from the desire and expectation of his enemies.

But still his condition was calamitous, he was forc't to live in Exile and Banishment, divested of Royal pow­er, and all the ensignes of Majesty, reduced to a pre­carious, and sometimes a necessitous state, while he saw his Friends impoverisht and ruined, his Loyal Sub­jects opprest, his Enemies triumphant, too vigilant, and too powerful to allow any hope to see an end of these troubles. But that God, who can do what he pleases, and oftentimes does such things, as no humane force nor power can effect, put an end to these troubles also; and restored him to his Fathers Throne in Peace and Ho­nour, and with the universal joy and triumph of his Subjects: and I suppose you will reckon this a delive­rance, [Page 5] a great and wonderful deliverance both to Prince and People; a deliverance immediately wrought by God; without Humane policy, contrivance, or power. To see a Prince whose Father was Murdered, and him­self forc't into banishment by his own Subjects, with­out any power of his own, without the help and assist­ance of Forreign Allies; while his Friends at home were opprest, while the same power that drove him out, was still in the hands of his enemies; while so many per­sons who were in greatest power were concerned for their own preservation to keep him out; while those who wisht his return, durst not whisper any thing tend­ing to call the King back again; I say, to see a Prince in such circumstances, without striking a blow, without shedding a drop of Blood, return again in the throngs and crouds, and with the acclamations of his Subjects, is no less a Miracle, than dividing the sea to give a safe passage to the Israelites: for the Psalmist represents it as an argument of equal power to still the noise of the the seas, the noise of their waves, and the tumult of the people. 65 Psal. 7. This is the Lords doings, and it is marvellous in our eyes; now know we, that the Lord saveth his Anointed, he will hear him from his holy Heaven with the saving strength of his right hand.

And that good Providence, which brought our King back again, has watcht over him ever since. Though he returned in a happy day, when the Seas were smooth and calm, when no frowns were to be seen on mens for­heads, but such cheerful looks as signifyed the inward pleasure and serenity of their minds, yet it could not be expected, that this calm would always last. I think we may now venture to say, without fear of being cen­sured, that there are two sorts of men, that are restless and implacable, and always working under ground, and both of them with an equal pretence of Religion: I [Page 6] mean the Papist and the Fanatick. I shall not take notice of those several weak attempts they have made since the happy Restauration of our Prince; there is something greater to imploy our thoughts at this time, some more signal demonstrations of that great deliverance God gi­veth to his King.

We have now for many years had little other dis­course than of a Popish Plot, a wicked hellish design a­gainst the Life of our King, and the Religion and Li­berties of his Subjects. This was a formidable design, laid close and in the dark, prosecuted with deep Coun­sels and combined interests. We may remember, for I think we cannot easily forget, what horror and conster­nation surprized us at the news; we lived in perpetual fear of the Life of our Prince, in perpetual fear of our own: how did the name of Popery deservedly stink among us! how did men abhor a Religion, which is nourisht with Blood, with Royal and innocent Blood! How zealous were men in their discoveries, how watch­ful in their Guards, how devout in their Prayers for the preservation of their Prince, and of their Religion! And though possibly we have not seen to the bottom of that Plot to this day, and it may be never shall, yet bles­sed be God, there was enough discovered to prevent the mischief; we still enjoy our Religion, we still see our Prince, and rejoyce under the benigne influences of his Government; hitherto God hath saved his Anointed from a Popish, I pray God still defend him from a Fana­tick Plot.

A Fanatick, a true Protestant Plot? surely that is im­possible; there can be no danger from that corner; this is only a scandal cast upon innocent and peaceable men. Truly this has been so often said, and with so much con­fidence, that we had like not to have believed it possible, till it had been too late. It was sufficient to prove any [Page 7] man to be a Papist, who durst own it possible, for such good men to Rebel, or Plot against the King and Go­vernment; and yet it was very hard not to think that possible to be done, which had been done once already, and that so lately, as not to be forgot, though it was pardoned; an Act of Oblivion could not wipe it out of mens memories, especially when they saw the same things begin to be acted over again, with the same Re­ligious pretences. I am apt to think, we had been more secure from the Popish Plot, than for ought I know, we may yet be, had not these men abused peo­ples fears and dangers of Popery to the disturbance of the Government, and to the carrying on their Antimo­narchical and Fanatick designs. We remember how soon the Popish Plot was turned into a great noise and cry against the Church of England; and no way was thought so fit to keep out Popery, as to pull down the Church; and thus the poor Church of England, which had escaped the rage and fury of Rome, had like to have been sacrificed to a true Protestant zeal, which no doubt had given a fatal blow to Popery. Hoc Ithacus velit, & magni mercentur Atridae.

How things proceeded after this to the disturbance of the publick peace, and the interruption of the ordinary course of Justice, you all know, as well as I; and wise men quickly saw, and honest men could not forbear warning the people, whither these things tended: and they met with a good reward for it; they were all Pa­pists in Masquerade, and especially the Loyal Clergy were loaded with all the contempt and ignominy, which an inraged and envenomed zeal, and some witless scrib­lers could cast on them. Whole vollies of Pamphlets flew about to poyson the people with lewd and Seditious Principles; but to talk or write or preach about Obe­dience to Government, or patient suffering for a good [Page 8] cause, was to betray the Protestant Interest, and to in­vite a Popish Successour to cut our Throats: and what all this ends in, thanks be to God, we now see, and I hope, time enough to prevent it.

I do not pretend to tell you any thing which you do not all know; Time, and the care of our Governours, and the guilty Consciences of Rebels, and the good pro­vidence of God, I hope, will make further Discoveries, and bring these secret works of darkness into open view; but we know enough to praise God for his great deliverance, which he hath given his King; we know enough to ad­mire and adore that infinite wisdom who by the most seemingly casual and contingent events, can so easily disappoint and defeat the designs of wicked and bloody men. Who ever suspected, that the fire at Newmarket was sent by God for the preservation of our King and his Royal Brother, for the preservation of these King­doms, of our Liberties and Religion? Wonderful are thy works, O Lord, and thy ways past finding out.

This short account I have given you, is an excellent Comment upon my Text, a case very parallel to Da­vids. The deliverances of our Prince are no way in­feriour to that mercy God shewed to David, when he delivered him from the Lyon and the Bear, from the uncircumcised Philistin, from a persecuting Saul, from a Rebellious Absolom, from a Treacherous Achitophel, from the strivings of the people. Great deliverance sheweth he to his King, and sheweth mercy to his Anoin­ted.

2. And thus I proceed to make some practical Re­marks and Observations on this, which was the thing I principally designed. And they are these.

1. What a vain and fruitless attempt it is to Plot a­gainst the Life and Crown and Dignity of our Prince, when God undertakes the defence and protection of him. [Page 9] Setting aside the wickedness and impiety of it, it is a foolish and dangerous design. Whoever considers only the probable events of humane actions, will be easily convinc't, how unlikely it is, that such Plots should take effect. To miss the very critical m [...]nute, spoils all the design; and yet after all the skill and contrivance they can use, there are ten thousand casualties to disap­point them. Such designs cannot be acted alone, but require numerous confederates; and what security can there be, that no one man in such a number shall betray the Secret? Some possibly may be toucht with remorse and horror of Conscience, may be frighted with the very thoughts of that Villany which they designed to act; and then they need no body to betray them but themselves, for no man can long together conceal the fire, which burns in his own breast. Other men may get into the company, and acquaint themselves with all their Intrigues, and act so cunning a part, as to be mi­staken for confiding persons; may appear most zealous and most forward in the business, and all this while be­tray their Counsels, and put an effectual stop to them, when they are ripe for execution: and it is impossible for the cunningest men to prevent this, who have not a Casement into mens Breasts. Other men, who enter into the Confederacy to make their Fortunes, may hap­pen to consider, that it is much the safest and most effe­ctual way to do this by discovering the Plot, than by acting it. The power of Wine sometimes unlocks a Secret, and saves a Kingdom; some unexpected Quar­rels and Animosities among the Conspirators, a mutual jealousie of each others greatness; a hasty dispute about dividing the Riches and Honours and Power of the Na­tion, before they have it, may tempt them to hang one another, and leave the Spoil which they had already devoured in their hopes and expectations, to the right owners.

[Page 10] A desire to rescue some friend out of the common ruin, may save a Kingdom. Walls and Hedges have Ears, and the very Birds of the Air may tell the matter. Their Cabals may be observed and suspected, and their affectation of Secrecy may betray them. Their guilt is often seen in their looks, and creates jealousies and su­spicions of some secret design; and an unlucky word, which he meant nothing by, who spoke it, may make them think themselves discovered; and this is a ready way to make them discover themselves. The Heart of the stoutest Rebel may fail him, when he comes to give the fatal blow; or he may miss of his aim, or his Gun may not go off, or he may distrust his own e­scape, and not be hardy enough to sacrifice his own life in the Cause; and a thousand other accidents, which it is impossible for me to reckon up, may save the Devo­ted Prince, and Hang the Conspirators: and those had need be men of very desperate Fortunes, or very little understanding, who engage in such desperate designs.

But when to this we add the consideration of the Divine Providence, which peculiarly interests it self in the disposal of Kingdoms, and in all the great Changes and Revolutions of Publick affairs, unless these men were of the Privy-Council of Heaven, and could hold intelli­gence with the Secret Decrees and purposes of God for the Government of the World, they can never be secure of Success, how hopeful soever their projects and designs appear.

If God take any care of human affairs, if he concern himself at all in the Government of the World, we may certainly conclude that his providence does principally order the Fate and Revolutions of Kingdoms and Com­mon-wealths. Some Philosophers have questioned, whe­ther God condescended so far, as to take notice of particu­lar creatures; but all who acknowledged his Providence, [Page 11] thought the great Concernments of Kingdoms, the pla­cing or displacing of Princes, worthy of his care and pe­culiar regard: and therefore we, who are assured by our Saviour, that Gods care and providence extends to the Sparrows, and the Lilies of the Field, cannot doubt, whether he Rules and Governs in the Kingdoms of men, whether he who takes care of every particular creature, takes care of the general concernments of humane Socie­ties, wherein the happiness of all particular men is in­volved. And can these men then think to pull down and to set up Princes at their pleasure? God may sometimes suffer Treason and Rebellion to be prosperous, but it can never prosper, but when God pleases; and it is im­possible Rebels should ever know that, and therefore it is impossible, they should have any reasonable securi­ty of success.

There is nothing more expresly contrary to the re­vealed will of God, than Treasonable Plots and Con­spiracies against Soveraign Princes: and though God does many times permit those things to be done, which he has forbid to be done, or else no man could ever be Guilty of any Sin; yet his forbidding of it is a plain argument, that he does not approve it, that he will not countenance it, nay, that he will not permit it, but where he sees great and wise reasons to do so.

God never indeed interposes by an irresistible power to hinder men from choosing that which is wicked, for he offers no force and violence to mens Wills: but when this wickedness is injurious to others, who are the ob­jects of his care and providence, he many times in­terposes to prevent the mischief. The lives of private men are not at the disposal of every Ruffian; not a Sparrow falls to the ground without our Father, much less a man, much less a Prince, on whose life and for­tune the lives and fortunes of so many thousands de­pend.

[Page 12] And therefore no man can reasonably promise him­self success in Plotting against his Prince, but he who certainly knows, that God for some wise but hidden reasons, will suffer such a Villany to take effect; which no man can know without a Revelation; and we cannot think, that God will encourage any man by an extra­ordinary Revelation to do that, which he himself has expresly forbid, and threatned with Eternal death.

So that all such men act at infinite uncertainties; besides the punishments of the other World, which are reserved for Traitors; besides the many Natural con­tingencies and uncertainties of humane actions: if they believe, that there is a Providence which Governs the World, they have ten thousand to one against them, that God will not permit them to do, what they de­sign: and those are bold men indeed, who dare vie Stra­tagems and Power with God!

Especially when they Plot against a Prince who seems to be the Darling of Providence, who has received so many wonderful and miraculous deliverances, as if he were still reserved for some Extraordinary service in the World. One would have thought, the discoverie of the Popish Plot, which no doubt was managed with as much Secrecy, with as wary Councils, and deep In­trigues, as any thing ever was, should have discouraged any new attempts in this Age: it should have brought to mind that Triumphant Psalm, 2 Psal. 1, 2, 3, 4. Why do the Heathen rage, and the people imagine a vain thing? the Kings of the earth stand up, and the Rulers take Counsel together (a more powerful Faction than some private Male-contents) against the Lord, and against his Anointed, saying, Let us break their Bonds asunder, and cast away their Cords from us. He that dwelleth in the Heavens shall laugh them to scorn, the Lord shall have them in derision. At least it is time now to take warning, lest we be found [Page 13] fighters against God: it is a vain and a dangerous at­tempt to conspire his ruine, whom God hath hitherto so miraculously preserved.

Secondly, There is another Observation on these late Plots and Conspiracies, which no man can avoid making, and that is, how dangerous the disputes and differences of Religion are to the publick Peace and welfare of any Nation. Christian Religion indeed is the greatest secu­rity of Government, both in its precepts and examples; It commands every Soul to be subject to the higher pow­ers, and threatens eternal Damnation against Rebels; It teaches us to give to every one their due; Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour. It strictly enjoyns the practise of all sociable Vertues, and charms those boisterous passions, which disturb humane conversation; it requires us to obey our Superiours in all lawful things, and quietly to submit and suffer, when we can't obey. And the blessed Jesus, who was the Author of our Reli­gion, and our great Pattern and Example, did himself practise these Laws, which he gave to us. He lived in obedience to the Civil powers; and though the Jewish Nation, which was a free people, the lot and inheritance of God himself, were then in subjection to the Romans, yet he would not give them the least encouragement to shake off the yoak, but commands them to give nn­to Caesar the things that are Caesars, and to God the things that are Gods. Though he was a King, yet he was not Caesars Rival; for his Kingdom was not of this world, & therefore he did not arm his Subjects to fight for him, as he told Pilate. 18 Joh. 36. His Kingdom was not to be set up in the world by force and power, but he gave testimony to the truth with his Blood, and commanded his Dis­ciples to do so too. He died himself upon the Cross, and made this the condition of our Discipleship, to take [Page 14] up our Cross and follow him; and thus the Apostles and the Primitive Christians did, they cheerfully fol­lowed their Master to the Cross, and conquered by suf­fering. Christianity was planted in the world by no o­ther arts but the foolishness of Preaching, by preaching that absurd and ridiculous Doctrine, as the world then accounted it, of a Crucified Jesus; and it defended it self only by a resolute and patient suffering for the Name of Christ. This is the true temper and spirit of Christianity. Under the most barbarous and persecu­ting Emperours, no Christian ever suffered as a Rebel; they gave no other disturbance to the Government, than by confessing themselves Christians, and suffering for it. Their numbers indeed were very formidable, but no­thing else; for in imitation of their great Master, they went as Lambs to the slaughter, and as sleep before their shearers are dumb, so they opened not their mouths.

But notwithstanding this, our daily experience tells us, that when Religion is divided into Factions and Par­ties, or rather men are divided into Factions and Parties upon account of Religion, there is nothing more imbit­ters mens spirits against each other, nor gives greater di­sturbance to publick Government. All the troubles and miseries, which for these late years have overwhelmed this unfortunate Island, have been owing to this cause; Reli­gion has been made either the reason or the pretence of all: Papists plot and conspire the death of a Protestant Prince to bring in Popery, and profest Protestants, it seems, do the same thing to keep out Popery; and thus a Prote­stant Prince, and a truly Protestant, or rather a true Pri­mitive and Apostolick Church, is in danger of both.

And is there not great reason then for Princes, who love their Lives and their Crowns, to keep a watchful eye over such busie, potent, and dangerous Factions? shall it be called Persecution for Religion, to punish Trai­tors, [Page 15] or to keep under a factious and turbulent Spirit? If the Consciences of Subjects will serve them to Rebel for Religion, it seems a very hard case, if the Consci­ence of the Prince must not allow him to hang 'em for their Rebellion: and yet no wise Prince will put it up­on that hazard neither, if he can help it, to suffer his Subjects to deserve to be hanged. To curb a growing Faction by prudent and timely Restraints, is a much better and safer way.

The truth of this is readily owned, when it is appli­ed to the Papists. They are men of such dangerous Principles and Practices, as not to be suffered to live in any Protestant Kingdom; and truly so they are, and thanks be to God, we have very good Laws against them; and whatever they may do in private, they dare not out-face Government with their publick and nume­rous Conventicles; they walk in the dark, and dare not own themselves to be what they are.

But yet I cannot but wonder upon what Principles those men Act, who are so Zealous against Popery, and think it such an unpardonable fault in Governors, to suffer any Papist, especially a Popish Priest, though never so obscurely and privately, to live among us, and yet at the same time think it Persecution, a horrible Persecu­tion, not to grant a general Liberty and Indulgence to all other Dissenters. The difference between these two cases must either respect their Religion, or the security of the Government.

As for their Religion, I believe Popery to be a very corrupt Religion, and the greatest Apostacy from Christianity of any other Sect or Profession, which de­serves the name of Christian; but yet I am so profest an enemy to Popery, that Iabhor that Popish principle of persecuting men meerly for Religions sake, which can no more be justified in Protestants against Papists, than [Page 16] in Papists against Protestants. It is certainly the duty of a Prince to use his power and interest to Establish the true Religion in his Kingdoms, to encourage the sincere professors of it, and to lay such restraints up­on others, as may be sufficient to make them consider, and hearken to wise instructions, that it may be no mans temporal interest to dissent from the Religion of his Prince: and it is the duty of Church-Governors not to receive any into the Communion of the Church, or to cast them out again, who do not profess the same Faith, or will not conform to the Worship and Disci­pline of the Church. And this is all, that I know of in this matter; and if men will call this Persecution, it is a sign, they know not what Persecution means; for the Primitive Christians, who were indeed persecuted, would have thought such usage as this, a very easie and pro­sperous State.

So that the difference must lie, if any where, in the Security of the Government. That no Protestant Prince or Kingdom, can be secured from the attempts and Conspiracies of Papists, whose Principles and Pra­ctices are destructive to Government: and this is the very true reason of those severe Laws, which were made in this Kingdom against Popery. And it must be acknowleged, that there was formerly a vast diffe­rence between Papists and Protestants upon this account, and therefore a sufficient reason for any Prince to make a difference between them; and I wish, I could say, it were so still, but I dare not, I cannot say so. To deny that profest Protestants have ever Rebelled against their Prince, is to deny, that there ever was a Civil War in England, that there ever was a Protestant Prince Mur­dered by his Protestant Subjects with all the mock-for­malities of Law and Justice; and he must have some­what more than the impudence of a Jesuit, that can [Page 17] deny this. And I would to God, we had but one in­stance of this, though that was a very bad one; it might have left some place for hope still, that this was not the temper nor the Principles of the men, but some unlucky juncture of Affairs, which transported them beyond the bounds of their Duty, and their own avowed Principles. The happy Restauration of our Banisht Prince might in some measure have expiated their former guilt, and they might have recovered their innocence, and the reputa­tion of Protestant Loyalty, had they manifested the sincerity of their repentance by abhorring all the Prin­ciples and Practices of Rebellion: but he must be a bold man indeed, who dares make excuses for those who prove Rebels a second time; and he must be a bolder Prince, who will trust them.

And when every little Creature is so vastly concerned for Liberty and Property, can we think our Prince should be the onely unconcerned Person, when the Li­berty and Property of his own Life and Crown is at stake? Or can any reasonable man expect, that he should encourage those Religious Factions, which by fre­quent experience he finds troublesom and dangerous to his Throne? When Religion turns into a State-faction, to curb and restrain and quell such pretences, is not to in­vade the rights of Conscience, or the liberties of Religion, but to secure the publick Peace, and to prevent the oc­cassions of new Rebellions. And no sober Dissenter can reasonably blame his Prince for this, though he may blame those, and ought to express a just indignation a­gainst them, who forfeit this liberty by abusing it for a Cloak of maliciousness.

And if we ever desire to see the peace and prosperity of our Sion, is it not high time to unite in Religion, which is the onely thing, that can bless us with a firm and lasting peace? All our late troubles have been ow­ing [Page 18] to the differences of Religion; and while the cause of dissentions remains, though there may be some expedients at present found out to palliate the distemper, yet nothing can remove it. All men seem to be very sensible of this, and very desirous of an Union; but the question is, how or in what we shall Unite.

Shall we unite in Popery? God forbid! the salvation of our Souls is somewhat dearer to us than temporal peace, and that we believe to be exposed to infinite ha­zard in the Communion of so corrupt a Church. A firm and universal Agreement indeed in any thing, will secure the publick peace, but we must not make our Religion so wholly subordinate to temporal ends. If we can save our Souls, and secure the publick peace toge­ther, such a Religion ought to be chosen upon a double account; but if both these interests cannot be united, we must take care to save our Souls, and trust the Providence of God with our other concernments.

Shall we then unite with the different Sects and Parties of Christians, which are among us? This is to unite without Union. It is to unite indeed against something, but to unite in nothing. The several parties of Dissen­ters, who separate from the Church of England, differ as much from each other, as they do from us. They may unite and combine together in pulling down, but they can never unite in setting up any thing: they can unite in Tumults, and publick Disturbances, but they can never unite in Peace. When they had pulled down the Church of England, they could set up nothing in its room, but a prodigious encrease of Heresies and Schisms.

There is nothing then to unite in, but the Church of England, as by Law established, which will both secure the interests of our Souls and the publick peace. And why should we not unite in this Church? which is the [Page 19] Glory and the Bulwark of the Reformation, the envy and the terror of Rome. Whose Fathers and first Reformers were Martyrs against Popery, and who her self has been a Martyr for Loyalty. Those infinite dangers we are surrounded with on all hands, methinks should strongly encline all honest men, impartially to examine the reasons of their Separation: and I am confident, not onely what has been formerly written in the Defence of this Church, but what has been lately offered for the satisfaction of Dissenters, would open the Eyes of all sincere men to see their mistakes, if they would but calmly, without prejudice or passion, read and consider it. It is demonstrable, we can unite no where else; and is it a desirable state, to be perpetually strugling and contending with intestine Commotions? to be hating, reviling, undermining, each other? For Gods sake, be­loved Christians, let us at last consider the things which make for peace, and those things, whereby we may edifie each other. And in order to do this, I observe further,

3. How dangerous a rash boisterous intemperate Zeal is, though it be for the best things, and against the worst. Whatever private discontents, revengeful or ambitious designs, might secretly act some great men, who know how to practise upon the zeal and the igno­rance of the people; yet nothing is more evident, than that the first visible occasion of these new Troubles and Conspiracies, which have endangered the Life of our King, and the Ruine of his Government, was laid in a mighty zeal against Popery, and for the preservation of the Protestant Religion. The Popish Plot was the first Scene in this new Tragedy. Those bloody designs raised the fears, the jealousies, the indignation of men; and a love to their Prince and to their Religion, kindled and blew up their Zeal into such a violent flame, as threatned an universal desolation, and became more for­midable, [Page 20] than the danger it intended to remove. A great and passionate Zeal, like a distempered love, blinds mens eyes, and makes them mistake both their Enemies and their Friends. It fills their head with endless jealousies and fears, and makes them start and run away from their own shadow. Such a boisterous Zeal is the Frenzy and Calenture of Religion, which makes men uncapa­ble of all sober Counsel, and prudent Resolves, and pre­cipitates them into the most wild extravagant and irre­ligious attempts. There is nothing more pernicious than Zeal when it gets a head, and bears down all the considerations of Reason and Religion before it. When men are conscious to themselves, that they are engaged in a good Cause, and have honest designs, it makes them more bold and venturous: for though few men dare own it, yet the actions of too many sufficiently pro­claim, that they think they may strain a point, and dispense with strict duty, when it is to serve a good Cause, when the honour of God, and the interest of Religion is concerned: such a zeal does violently push men forward, but it does not steer well, nor observe its Compass; and thus it is too often seen, that men who begin with a zeal for Religion, insensibly slip into State-Factions, and are engaged vastly beyond what they first designed, and engaged so far, that they cannot retreat with safety or honour, but must either Conquer or be Conquered.

Let us then above all things have a care of our Zeal, that we may not mistake an earthly fire, which burns and consumes, for that divine and harmless flame, which is kindled at Gods Altar. A true Zeal for Religi­on, is nothing more nor less, than such a hearty love for it, as makes us very diligent in the practise of it our selves, and contented, if God sees it fit, to lay down our lives for it, and very industrious to promote the [Page 21] knowledge and practise of Religion in the world by all lawful and prudent means. A true Christian Zeal will not suffer us to transgress the strict bounds of our du­ty to God, or of our duty to Men, especially to Kings and Princes, whatever flattering prospect of advantage it may give. To lie, to forswear our selves, to hate and revile each other, to Reproach and Libel Governours in Church and State, to stir up, or countenance with the least thought, any Plots, Seditions, or Rebellions against the King, is not a Zeal for God, nor for Religion; for this wisdom is not from above, but is earthly, sensual and devilish: for where strife and contention is, there is confu­sion, and every evil work.

4. Let our past experience therefore teach us, to watch over the least stirrings, and first appearances of a sedi­tious and factious Spirit, either in our selves or others, however it may be disguised with a pretence of Religi­on. Faction, like other Vices, has but very small be­ginnings; but when those beginnings are indulged, it soon improves and gests strength. Omne in proecipiti vi­tium stetit: when men once espouse a Party, like those, who are a running down hill, they cannot stop, when they please. Discontents and Jealousies are easily fo­mented, when we have once given admission to them; and the busie Factors and Agents for Sedition, when they find us never so little disposed and prepared to receive the impression, use their utmost art and skill, all the methods of insinuation and address, to make us Prose­lytes. I doubt not but many men have died Rebels, and suffered as Traitors, who at first did as much abhor the thoughts of Treason and Rebellion, as any of us can. Thus I doubt not but it was in our late Troubles, and thus I believe it is at this day.

Let such examples as these make us wary, how we begin to entertain, or to whisper our Discontents and [Page 22] Fears; how we begin to listen to suspicions of our Prince, or of his Government, and to hear with pleasure, any scandalous stories or reflexions on either: those who can with content and pleasure hear their Prince, and his Go­vernment reviled, will soon think him not fit to be their King.

And the great danger of such beginnings is, that we are not apt to observe them in our selves or others, when Religion is concerned in the quarrel. We think it all Zeal, pure zeal, and cannot suspect our selves or others, to be in any danger of turning Rebels. But whatever is in its own nature a degree and tendency towards Re­bellion, is so, where ever, and in whomsoever it is found; and there is always more danger, that the beginnings of Vice should corrupt the best temper of Mind, than any hope, that a sound and Religious disposition should correct the malign influences of such a Vice. Some mens Religion does as much incline them to Faction, as secular interest does other men; and there is no such dangerous Faction, as that which is bred and nourished by the Corruptions of Religion. The Jewish Zealots, and the Christian Enthusiasts of all sorts, are too plain an example of it. And therefore when men, who make great pretences to Religion begin to talk or act Facti­ously, a fair opportunity is as like to make them Re­bels as any other men. Thus we often see it is, and this is a sufficient reason to suspect all such beginnings, either in our selves or others, whatever glorious pretences we may have.

Let this at last teach us to learn from experience. One would wonder▪ that there should be any occasion for such an Observation as this: for those, who have not un­derstanding nor reach enough to foresee the issues and events of things, yet when they have once seen, what the events of such actions have been, when they see the [Page 23] same things acted over again, they expect to see the same effects. Thus indeed it usually is, thus it ought to be, if men ever intend to grow wise and happy; and yet our late observations will tell us, that it is not always thus. For if it had, the same Game would never have been played over twice, by many of the same men, in the same Age, and by the same Arts and Methods, and yet the people deluded, and the world bore in hand, that they designed nothing less, than to play the same Game again.

We saw all the Zeal, and all the Intrigues of 40. and 41. return again, and yet it was an unpardonable crime for a­ny man to say so, or for any man to look as if he thought so. The cry against Popery was renewed, but indeed with a great deal more reason, than they former­ly had, for we were in eminent danger of Popery; which is the onely difference between those times and ours: but then our real fears and dangers of Popery were present­ly abused to Factious designs, and made a property of to serve some more secret Intrigues. The old cry was against Popish Bishops, and a Popish Liturgy, and Po­pish Ceremonies, and in a word, against the Popish Church of England; but one would have thought it impossible, that ever the Church should at this time have been charged with Popery, when the Popish Plot was principally intended against the Church of England, and our King as the Supream Governour and Defender of it; and yet this was done too, and the King and the Church had like to have been brought into the Plot a­gainst themselves. We heard new stories told of the growth of Popery and Arbitrary Government, when thanks be to God, we saw nor felt no such thing. This was the main subject of those infinite numbers of Pam­phlets, that flew about; the Bishops and Clergy were sure never to escape, besides those many oblique and [Page 24] scurrilous reflections, which were made upon the King and his Government: and it is hard to name any step, which was formerly taken to ruine Church and State, which these men could possibly take, and did not. And yet few men would see, whither all this tended, though no men were thought fit for any publick Trust or Office, but those who were eminent for their disaffecti­on to Church or State. I hope your eyes are opened now, to see what all this meant; and methinks it is but a reasonable request to you, that if ever we should be so unhappy, as to see these things acted over again, you would not need being put in mind, what the natural tendencies and consequents are; which is the onely rea­son why I mention them now. We had like to have paid very dear for disbelieving our own eyes and senses, and former experience; it is certainly a cheaper and sa­fer way to learn by former experiences than by new ones.

6. Let us now learn how dangerous a thing it is to interrupt the ordinary Course and Methods of Justice, let the pretence be what it will. Justice is the only sup­port and security of Humane Societies; and a stop or a breach here, is as fatal and dangerous, as a failure in the foundation, or the main pillars, which support the build­ing. When men are rescued from the hands of Justice, against the most clear and notorious Evidence, upon a meer presumption of their innocence, and a good opini­on of them. What security can there be to the Go­vernment, when let men do what they will, if they can get and maintain a reputation of Zealous Patriots for their Country and Religion, they are out of the reach of Justice? Had not the good Providence of God in­terposed, this very thing might have cost our King his Life and his Crown, and involved this miserable Nation in a bloody War This Plot might possibly have been [Page 25] discovered sooner, before it was so ripe for execution, had Justice had its due course; which I think, it becomes all Persons, who are concerned in it, seriously to consi­der, with such guilt and confusion, as it deserves.

7. I observe, that in times of publick danger, when we have Enemies on both sides, it concerns us to keep a watchful eye upon both extreams. It is indeed a ve­ry hard thing to do this, but it is impossible we should be safe without it. While our thoughts are wholly em­ployed to secure our selves on one hand, where our dan­ger is present and visible, it gives opportunity to an un­seen and unobserved Enemy, to assault us on the other.

When the Popish Plot was discover'd, all mens mouths were opened against Popery; we saw no other Enemy, we feared none, we suspected none; nay, when there was too much reason for our suspicions, we would believe none; we thought it impossible, that men, who exprest such an abhorrence and detestation of the Popish Plot, should be laying new Plots themselves. And we see now, what ad­vantage they made of our security. And now the great danger is, that the Discovery of this Anti-Popish Plot, should make men secure of Popery, and think there is no danger now from that corner. For my part, I am abun­dantly satisfied, that we are in great danger of both, and in the greater danger of both, because their con­trary assaults give great advantages to each other. The Papists now may Father their Plots upon Protestants, and Protestants upon Papists; and we may be involved in Blood and Confusion, and neither know our Friends nor our Enemies. God of his infinite mercy preserve our King and these Kingdoms, our Liberties, Laws, and Religion, from the wicked conspiracies▪ of all our Enemies.

Which is the last thing I shall recommend to you, to praise God for his preservation of our King hitherto, and earnestly to beg, that the same good Providence would still watch over him for the time to come.

[Page 26] And certainly if ever we had reason to praise God for any Deliverance, we have for this, which is such a com­prehensive mercy, as extends to all our concernments of Soul and Body in this world. If we value our own Lives, our Liberties, and Religion, if we value the Security of the Government, and the publick peace and safety, we have reason to bless God for the preservati­on of our King. Who can without horrour consider, what a distracted face of things we had seen at this day, had this Plot taken effect? who knows, who should have acted his part in that Tragedy? by what Mark or Test, they would have distinguished Friends from Enemies? Or what comfort had it been to any Loyal Subject, and good Christian, to have survived the Murder of his Prince, and the ruines of Church and State, and to have been an eye-witness of those barbarous Villanies, which would have been acted under a Mask of Religion? Bles­sed be that God, who giveth deliverance to his King, and sheweth mercy to his Anointed. Blessed be that Al­wise Being, who sits upon the Circle of the Heavens, and sees and laughs at, and defeats all the most secret Plots and Conspiracies of wicked men. Let us bless God, and let us honour our King, and receive him with Joy and Thanksgiving as a new Gift and Present from the hands of God. When we are heartily thankful for the mercies we have already received, this will make our prayers more effectual for the continuance of them.

O Lord save the King, who putteth his trust in thee: send him help from thy holy place, and ever­more mightily defend him: let his enemies have no advantage against him, nor the wicked approach to hurt him. Which God of his infinite mercy grant, through our Lord Iesus Christ, to whom with the Father and the holy Ghost, be honour and glory and power, now and for ever. Amen.