AMongst all the Stratagemes of the Devil, tending to the un­dermining of Religion, and the subversion of the Souls of men, though there cannot be any more unreasonable, yet there was never any more unhappily successfull, then the creating, and fo­menting an Opinion in the world, that Religion is an enemy to Government, and the bringing Sincerity, and Zeal in Religion into jealousie, and disgrace with the Civil Powers.

It was by this Jealousie, blown into the heads of the High-Priests, and the Sanhedrim amongst the Iews, and of Herod, and Pontius Pilate, that Christ himself (the Captain of our Salvation, the Authour, and Finisher of our Faith) was accused, condemned, and executed on a Tree. By this [Page 2] the Apostles were haled before the Governours of Provinces, forced from one City to flie unto ano­ther: for this they endured bonds, and impri­sonment, and sundry kindes of death. It was through this Fancie, that the Christians, for three hundred years together, endured the rage of Heathen Emperours; being destitute, afflicted, and tormented. Our Lord Christ was traduced as an enemy to Caesar, a man refractory to the Roman Laws, and a Non-conformist to the Religion, and Laws of his Country. The Apostles were charged as disturbers of the publick peace, with turning the world upside down. The Primitive Christians were accounted Enemies to the Common-wealth, ad­verse, and malevolent to the Empire: and the Christian Religion it self was bruited, and surmised to have something in it offensive, and danger­ous to the Civil Government; as appears not one­ly by the Edicts of Heathen Emperours, but also by the Apologies of Clemens Alexandrinus in his fourth Book, Iustin Martyr, Tertullian, Athenagoras, &c.

Neither was it thus onely of Old, before the Roman Empire was become Christian; but even since the time of Constantine, down to our Fathers days, nay to our own, we shall finde the Devil still managing the same pretense, carrying on the same Anti-Christian Mysterie of Iniquity, which began to work in the time of our Lord Christ, and his Apostles.

Those, that profess to know the Arcanum Im­perii, and publickly proclaim themselves to the world to be qualified for Molders of Common­wealths, [Page 3] and Dictatours to Princes, are the Writers of Politicks; Machiavel abroad, and others nearer home: some of these, pretending Discoveries of things unknown to all our Fathers, if they be strictly analysed, will be found to resolve their whole Mysterie into this one pretense; that Reli­gion, in the height, and exaltation of it, is prejudicial to Policy; and that, to be a thorow-paced, a sincere and zealous Christian, is to be dangerous to the State.

As the remedy for which evil, they have thought fit, and necessary, to enervate the Principles of all Religion so far as to remove the Doctrine of Cood and Evil, the Immortality of the Soul, the Re­wards and Punishments of the world to come; that so Religion may appear wholy to derive from Policy.

How destructive these Doctrines are, not one­ly to the Souls of men, in reference to the world to come; but to the Interests of this life (the regular, and secure acquisition, and enjoyment whereof, are entirely derived from the great, and everlasting Ordinance of Government) I am not now called to speak. But surely it cannot be un­necessary to endeavour to state this Question, to search into the grounds of this pretense, to exa­mine thorowly from whence all this clamour, these fears, and jealousies; whence all this mighty scandal hath arisen.

The Gospel of our Saviour is not like the Alco­ran, which hates the light, and abhorrs a strict examination of the Principles, whereon it stands. When the Iews contended with our Saviour, and opposed his Doctrine, he defired to bring the [Page 4] matter in question to a rational decision, Iohn x. The Question there was, Whether he were the Son of God. And he propounds them this fair [...] Verse 37. If I do the works of my Father, believe me: if I do not, believe me not.

And I verily, as a Minister of Christ (though the meanest of ten thousand) am bold in the power, and through the evidence of the Truth of the Gospel to say, Let the Adversaries of Religion search, and look; let them employ their Wit, their Industry, their Logick, if any thing can be found in the Principles of Christianity, prejudicial to the power of just, and lawfull Magistrates; Nay moreover, if it be possible for Men, or Angels, to state the rights of Civil Government upon clear­er, and firmer Principles, to secure them by more powerfull Obligations, to urge them upon men by more efficacious Motives of Rewards, and Punish­ments, then those are, which the very Foundations of Christianity do expresly propound: then let the Gospel, and the Ministers of it, endure all that contempt, and obloquie, which these men desire to cast upon them.

As for the Foundations of our Religion; there are those, that tell us, that Christianity is found­ed upon Cephas (which is indeed by interpretati­on a Stone) but the Apostle tells us ( Eph. ii. 20.) that we are built upon the Foundation of the Prophets, and Apostles, Jesus Christ himself being the chief Corner-stone: wherefore by these the pre­sent Question is to be decided.

If any men, at any time, taking upon them the [Page 5] Sacred name of Christians, have swerved from the rule of their Profession, and (acting contrary to the Spirit of Christ) have made that Holy Name to be blasphemed; it is reason, that they be e­steemed the utter Enemies of Christianity, and that they themselves should bear their Condemna­tion: but to charge their Exorbitancies upon that Profession, which they have profaned, and inju­red, is such an injustice, as cannot consist with Mo­ral Honesty, or Philosophical Ingenuity.

So then, hìc Rhodus, hìc saltus. As Saint Paul (1 Cor. xv. 14, 17, 20.) concerning the Re­surrection of Christ, If Christ be not risen, our Preach­ing is vain, and your Faith is vain;—but now is Christ risen: so I; If, within the compass of those Foundations, which I have mentioned, be found any colour, or shadow of licence for any per­son whatsoever, upon any pretense whatsoever, to entrench upon the power of lawfull Magi­strates; if any Warrant at all for open Rebellion, or privy Conspiracies; for Murthering, or deposing of Princes, or absolving Subjects from their Allegi­ance: then let Kings cease to be our nursing-Fa­thers, and Queens to be our nursing-Mothers; let David look to his own house; let the light of our Eys, the breath of our Nostrils, the Restorer of Religion, the Defender of our Faith look rather first to defend himself. It will then be reasonable to expect, that the Kings of the earth should stand up, and Psal. ii. the Rulers take Councel together against the Lord, and against his Christ, that they should break their bonds in sunder, and cast their cards from them: [Page 6] then our Preaching is vain, and your Faith is vain.

But now, indeed, the Case is otherwise, and that evidently. What the Laws of men could never do with all their Temporal Rewards, and Punishments, in that they are weak; that Christianity, in the true Spirit of it, performs, to the utmost height, that is conceivable.

The Foundation of Government, and Obedience, is deeply, and firmly rooted in the Foundation of our Religion. And, if the Scripture cannot be broken, if it be true, that Heaven, and Earth shall pass away, before one jot of it shall pass away: it is as true, that the Ordinances of the Sun, and Moon shall fail, before this Ordinance shall be dissolved. For if by the Principles of our Religion we are obliged to believe concerning the Books of the Old Testament, that they have been delivered by holy men of God, who spake, as they were moved by the Holy Ghost, 2 Pet. i. 21. then the Holy Ghost hath said, By me Kings reign, &c. Prov. viii. 15. If Christ be the Son of God; the Son of God hath said, Render to Caesar the things, which are Caesar's, Mat. xxii. 21. If the Holy Spirit did overshadow Peter, and the rest of the Apostles; then Peter, over­shadowed, and filled with the Spirit, commands us in the Name of God to submit our selves to eve­ry Ordinance of man, 1 Pet. ii. 13. If Saint Paul were called to be an Apostle by the miraculous appearance of our Lord Christ after his Ascension, and was by him immediately instructed in the pure, and genuine spirit of Christianity; then Saint Paul's Theory concerning Government is an [Page 7] authentick Christian Theory, whereby the Do­ctrines, and practises of Christians are to be judged [...] and that Theory is delivered in the seven first Verses of this Chapter; Let every Soul be subject to the higher Powers, &c. And they, that resist, shall re­ceive to themselves Damnation.

I call it a Christian Theory of Government; be­cause it is a brief, and comprehensive Scheme, whereby all Questions concerning Obedience, and Government, may, according to Christian Prin­ciples, be resolved.

The whole Discourse of the Apostle consisteth of two general parts;

First, A strict Injunction.

Secondly, Effectual Motives.

First, The Injunction in the first words, Let eve­ry Soul be subject to the higher Powers, &c.

Secondly, The Motives in the words follow­ing, which are taken from

I. The Original, and Institution of Govern­ment; it is ordained of God: hence follows

II. The Sinfulness of Resistance; They resist the Ordinance of God. And

III. The Danger of it; They shall receive Damna­tion. Which is again enforced by

IV. The End of Government in respect of Evil men. The End of Government in respect of Good men. Out of all which follows

V. The Necessity of Subjection; Wherefore ye must needs be subject. And

VI. The Nature of that Necessity: it is not of Prudence, but of Conscience.

[Page 8]After all which the Apostle (like a legitimate Demonstratour, resumes his Proposition, and con­cludes it with an [...] Verse 7. Render therefore to all their dues, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour.

The words, which I have chosen, contain in them the Danger of Resistance to the Civil Powers. They relate both to the Antecedent, and Subse­quent parts of the Apostle's Discourse, and are as efficacious towards the pressing of the Injunction of Obedience, as it is possible for words to express, or men to conceive.

The strongest, and most operative Arguments upon men (at least wise— [...]) are Ar­guments of Terrour. The most terrible thing within the compass of humane apprehension, is Damna­tion: which imports, besides the judgements of this life, the eternal privation of the enjoyment of God, utter Darkness, and everlasting Burnings.

Those, that resist, shall receive to themselves Damna­tion

Those, Expl that resist] [...] Resistance is a Rela­tive Act, and it implies some Person, or Thing, to be resisted. What then is the Correlate of [...]?

That is delivered in the first Verse, Those, that resist [...], the Authorities set over them, Civil Authorities having jus Gladii, the Authorities Supreme, or Subordinate, justly obtaining over them. It is not [...], or [...], which is here used, (which signifie corporal strength, and power) but [...], which the Scripture distinguisheth from [Page 9] both the other. From [...], Luke iv. 36. and ix. 1. 1. Cor. xv. 24. Ephes. i. 21. from [...], Iude 25. It answers the Hebrew word [...], which the Septuagint translates by all the names of Legal Authority; [...] It is taken for the Persons of Governours, as well as for their Power: so Ephes. iii. 10. That to Princi­palities, and Powers ( [...]) might be known, &c. and [...], against Powers, and the Rulers of this world; [...]phes. vii. 2. So that we may not separate their Personal, and their Politick capacity.

It remains, that we enquire the meaning of [...], and [...], what it is to resist in the Language of the Gospel. Now,

1. That to oppo [...]e by force is to resist, it is so plain, that I need not speak to it. We meet both the words in that sence, Iames iv. 6, 7. [...], God resisteth the proud; and [...], Res [...]st the Devil.

2. But the word signifies Opposition by subtility, as well as by force. The Opposition of Elymas the Sorcerer to S [...]int Paul is expressed by this word, Act. xii. 8. [...] and the opposition of Iannes, and Iambres to Moses, [...], 2 Tim. iv. 15.

3. And lastly, it signifies Opposition by Words, as well as by Deeds. So [...], to gain­say, and to resist, are the same, Luke xxi. 15. and [...] is to contradict, Acts vi. 10.

The words then do clearly, and plainly com­prehend all manner of resistance, or opposition.

This hitherto concerns the Proposition taken [Page 10] materially: if we reflect upon the form of it, there will be two things to be considered.

First, That the Proposition is indefinite, and equi­pollent to an Vniversal; They, that resist, that is, [...], every Soul (as in the first Verse) that resists, without any exception of persons.

Secondly, That the act of Resistance is set down likewise absolutely without any restraint, in re­spect of any Pretenses, or Causes whatsoever. So that the sence of the words resolved, and ex­pounded by the Scriptures, is this; Every Soul, which upon any Pretense whatsoever, in any maner whatsoever, shall resist the lawfull Authority, that is over him, shall receive to himself damnation, that is, he puts himself thereby into a state of Da­mnation.

This I conceive to be the meaning of the Ho­ly Ghost in the words of my Text. I must ac­knowledge, that two things have been question­ed in this Proposition by the men of this unhappy, viperous, and adulterous generation.

I. The first is, Whether [...] ought to be interpreted so severely, as to signifie eternal da­mnation.

II. Whether that, which is said concerning all Persons, and Pretenses, can be made good up­on the Principles of Christianity.

I. As to the former of these, I shall onely say, that the Argument brought against this inter­pretation doth, in truth, exceedingly confirm it.

The Allegation is, Object. that [...] is used in Scri­pture for Temporal Iudgment. The place pro­duced [Page 11] is, 1 Cor. xi. 29. He, that eateth, and drink­eth unworthily, eateth, and drinketh [...] damna­tion to himself: where the Apostle seemeth to ex­plain [...] by the following words, Verse 30. For this cause many are weak, and sickly, and many sleep; viz. by Temporal Iudgments.

And indeed this is true; Sol. but these things like­wise ought to be observed.

1. First, that the same Penalty is denounced in the Gospel to those, who resist Authority, and to those, that are guilty of the body of Christ, 1 Cor. xi. 27. and Heb. x. 29 trample upon the blood of the everlast­ing Covenant.

2. That neither Ananias, and Sapphira, nor yet the Corinthians, were by their temporal Iudg­ments exempted from eternal.

3. And lastly, that seeing the great difference betwixt the Legal and Euangelical dispensation did consist in this, that the express Promises, and Threatnings, under the Law, were temporal; and under the Gospel eternal: if God shall, under the Gospel, besides eternal punishments due to every Sin, add moreover to some particular sins the threatnings of temporal Iudgments, let these men consider what advantage they have gotten, and what can more be devised to contribute to the aggravations of such a sin. I shall say no more to the first Question, nor to that part of the Text, which concerns the damnation of Resisters precise­ly considered: but shall apply my self to the re­solution of the second.

II. It is impossible in half an hour, to speak con­cerning [Page 12] all those pretenses for res [...]stance of Magi­strates; which, being raised by Satan, and made use of by the children of disobedience, are falsly charged upon Religion. I shall single out some of the chief of them, and examine them by the Law, and the Testimony, by the Old, and New Testament; adding to them, as occasion requires, the judgment, and practise of the Primitive Christians; and after­wards make a brief Application.

Those, which have given the greatest scandal, as having troubled the Christian world, and almost turned it upside down, are reducible to the two Heads of [...]eligion, and Civil Affairs.

First, Those, which refer to Religion, are such scandalous Tenets as these;

I. That Erroneous ( suppose Heretical, or Idolatrous) Powers may be resisted; especially, if they endeavour to force men to their own Religion.

II. That Christian Magistrates have no power in matters of Religion: viz. None

1. In religious Causes.

2. Over religious Persons By Orders. Over religious Persons By personal Gifts.

Secondly, Those, which refer to matters Civil, are reducible to such as these;

I. Harsh Administration.

II. Pretenses of Competition of power: and the like.

Now I shall not be afraid, or backward, to acknowledge; that, if any one of these Tenets be agreeable to the Principles of Christianity, or to the practise of the Primitive, and purest Christians,who [Page 13] are to be presumed to have known the minde of Christ, and his Apostles: then we are to admit, that there is reason in what is alledged to create a Iealousy upon Religion.

For 1. If Erroneous, Heretical, or Idolatrous Magistrates may be resisted, (because they are so, or because they joyn oppr [...]ssion of Godly men un­to their Errour in Religion, how can any Kingdom stand? These are matters, wherein every man makes himself a Iudg; and it is not material, whether he judge righteous, or unrighteous judg­ment; the matter once stated in Thesi, that in such Cases men may resist, the Hypothesis is easily made, and men let loose to act according to their proper Apprehensions, or the Pretenses of those, who have power with them.

What shall be done, when, at the same time, a Prince shall be judged, by one part of his Subjects, Heretical, and prophane, for departing from Su­perstition, and vindicating his power from unjust Vjurpations over it: while another part shall judge him to be Superstitious, and will never believe him to abhor Idols, so long as he will not commit Sa­crilege? What shall be done, while some con­clude him to be irreligious, because he will not wor­ship Images; others Idolatrous, because he kneels at the Communion? and both esteem him an Op­pressour; because he restrains their Zeal, and hin­ders them from that excess of Riot, which they pant after, to the devouring of one another?

Supposing this Tenet to be true; it is indeed evident, no Government can be. But now what [Page 14] Colour can there be, to charge this Tenet upon Christianity? Doth the Old, or New Testament give any occasion to this Doctrine? Is it countenan­ced ^1.. by Moses? or ^2. by the Prophets? or ^3. by our Saviour? or ^4. by the Apostles? ^5. That Cloud of Witnesses (the Noble Army of Martyrs) did they give Testimony to this Assertion, or to the con­trary? I may not insist: a word to each of these.

1. Moses was so far from the Doctrine of Resi­stance; that, notwithstanding the hardness of Pharaoh's heart, the cruelty of the Bondage, the weakness of the Egyptians by Plagues, the numbers of Israel, six hundred thousand, and three thou­sand five hundred and fifty fighting men above twenty years old; besides the Tribe of Levi: yet he would not lead them into the promised Land without Pharaoh's positive, and express consent to their Departure.

2. As for the Prophets; in the third Chapter of Daniel we finde three of God's Children put to the trial (the fiery trial) of this Doctrine, by Nebu­chadnezzar, an Idolater, and a Tyrant, acting high­ly under both those Capacities together. They were cast into the fiery Furnace, because they would not worship the golden Image, which he had set up. And in the sixth we finde Daniel thrown into the Lion's den, onely for praying to the God of Israel. Let us consider their Behaviour, did they resist, or mutiny, or labour to alienate, or discontent or (by denouncing threats, or terrours) to discourage Subjects from Obedience? How had they been in­structed by their Prophets? Ieremy (2 Chron. [Page 15] xxxvi. 13.) had taught them, that Zedekiah had turned from the Lord God of Israel, in rebelling a­gainst Nebuchadnezzar, who had made him swear by God: and that they ought to seek the peace of the City, whether they were carried Captives, and to pray unto the Lord for it; Jer. xxix. 7. And therefore the three Children in the third of Daniel onely refer themselves to God for deliverance: and Daniel, in the midst of the Lion's den. prays heartily for Darius, O King, live for ever! Dan. vi. 21.

3. In the next place, let us consider the Case of Christ, and his Apostles, and see whether any such Tenet may be collected from their Doctrine, or Practise; their Speeches, or their Actions. As for what concerns our Lord Christ, I have had the Honour formerly in this place more at large to vindicate him from such aspersions. He paid Tribute at the expense of a Miracle, Mat. xvii. 27. He submitted himself to all the Powers, that were over him; to the Sanhedrim, and their Delegates, to Herod, to Pontius Pilate: he submitted himself to death by an unjust Sentence, even to the bitter, and accursed death upon the Cross; Philip. ii. 8. This was his Practise: as for his Doctrine; He taught men to render to Caesar the things, that were Caesar's; Mat. xxii. 21. He acknowledged Pilate's power to be from above; John xix. 11. He rebuked Peter for smiting with the sword: and told him, that those, that take the sword, shall perish by the sword; Mat. xxvi. 52. He taught his Disciples to pray for them, which should persecute them; Mat. v. 44. And the utmost permission, which he gave them, was, when [Page 16] they were persecuted in one city, to fly unto another; Matth. x. 23.

4. As for the Apostles: They taught men to obey them, that have the rule over them; Hebr. xiii 17. to submit themselves to every Ordinance of man; 1 Pet. ii. 13. to do all things without murmuring, or disputing; Philip. ii. 14. to pray for Kings, and all, that are in Authority; 1 Tim. ii. 2. Saint Pe­ter hath told us, that such, as despise Dominion, and speak evil of Dignities, are (in an especial manner) reserved to [...]udgment; 1 Pet. ii. 9, 10. and Saint Paul, in my Text, that they shall receive Damnation.

This Doctrine they Sealed with their blood. Saint Peter (according to Ecclesiastical Tradition) was crucified, and Saint Paul beheaded, Iames the son of Zebedeus slain with the sword, &c.

Now, as for the Powers, to which all these In­structions, and Behaviours did refer, they were for Idolatry, and Tyranny, and Persecution, Humani generis portenta.

If it be objected, Obj. that, All these submitted, be­cause they were not able to resist: Sol. the Answer, upon Christian Principles, might be; that He, which restrained the Flames, and stopped the mouths of [...]ions, could have given his servants power to resist; that Christ could have prayed his Father, who would have Matth. xxvi. 53. given him more then twelve Le­gions of Angels for his relief; that the Apostles, who wrought mighty signes, and wonders, could have rescued themselves: had it not rather pleased the great Ordainer of Powers, by their sub­mission, to ratifie, and establish the Doctrine of Obedience.

[Page 17]5. But the belief, and practise of the Primitive Christians will satisfie this Objection even to com­mon Sense, and Reason.

The Instances in this kinde are infinite, where Christians, abounding in numbers, being in Arms, and abundantly able to make resistance, have cho­sen, with the expense of their lives, to yield obe­dience to Idolaters, persecuting them for their Re­ligion. I shall name but two Examples.

Tertullian Apolog. §. 37. tells the Emperour, that his Cities, Islands, Castles, Councils, Armies, Regiments, and Companies; the Palace, the Senate, the Courts of Iudicature were filled with Christians: and yet they submitted to persecution.

And we read, that the Thebaean Legion consisted of six thousand, six hundred, sixty and six per­sons, every man Christian, when they submitted to the Decimation of Maximinian for Religion.

I shall say no more to the first Pretense.

II. Now the second is like unto it, alike preju­dicial to Government; alike false, and scandalous to Religion.

An House, or Mat. xii. 25. Kingdom divided cannot stand: and 1 Cor. xiv. 33. God is not the Authour of Confusion, but of Peace; and that especially in Religion. If none have this power to order matters of Religion, there must be Confusion: if any other beside the Su­preme Magistrate, there will be Division. The in­evitable Inconveniences of the exemption of religi­ous Things, and religious Persons, from the power of the Magistrate, are abundantly set forth by such, as would improve them to the disadvantage of [Page 18] Religion. And, indeed, to go about to deny, or to diminish the dismal Consequences of such Pre­tenses, were to endeavour to put out the eyes of all the men of Reason, and Experience in the world.

My present Duty is to enquire, what relation these Pretenses have to the Principles of Christiani­ty; and that

First, As to religious Causes.

Secondly, As to Ecclesiastical Persons.

Thirdly, As to holy, or gifted Brethren; as they style themselves.

Now, in order to a resolution in these Enqui­ries, I shall (as a Lemma) humbly propose one Observation.

It is this, That, whereas there are two things, whereon all Political administration doth depend: ^1. Concerning the Rights, and Bounds, and Re­gulation of Sovereign Powers; ^2. Concerning the Duties, and Obedience of Subjects: we finde both Christ, and the Apostles, frequently labouring to settle in the Consciences of men that part, which concerns Obedience; but no where restraining, or limiting, or particularly regulating, the Office of Sovereign Powers; but leaving them to those ge­neral Rules, which concern the Account, and Duty of all men in their several stations, and to the terms, whereupon the Providence of God was wont to settle the Princes, and Governours of the World [...] Let the rights of Caesar be what they will (in reference to Tribute, or other matters) Christ will not determine them: This he will; those things, which belong to Caesar (according [Page 19] to Ius Gentium) must be rendered to him. He doth not examine Pilate's power, in Case of Blas­phemy, or Treason; but acknowledges it, and sub­mits. He falls not upon sifting, or examining the power of the Sanhedrim; either their original power, or the power left them by the Romans: They sit in Moses Chair, &c. Whatsoever therefore they bid you do, do it; Matth. xxiii. 2, 3.

And so likewise the Apostles, they seem to be unconcerned (as it were) in the governing part of Civil Policy. No word is found in all their Wri­tings, enquiring into the Rights of the Romane Em­perours (who were sovereign) or limiting the Exer­cise of their Power. Onely thus much they take for certain, such, as they were, they were ordained of God. And they spend all their labour in found­ing deeply, and firmly establishing that other part, which concerns Obedience.

From this Observation it will follow, That what­ever Things, or Persons were not before the times of Christ, and his Apostles, exempt from the power of the Magistrate, are not by the Foundations, and Principles of Christianity exempted. ( Non eripit mor­talia, qui regna dat coelestia.) And it will onely re­main for us to enquire, what was the maner of the Nations of the World, and of God's peculiar people, in reference to these Particulars, before, and at the Times of Christ, and his Apostles. To which if we shall add the practise of the best, and most an­tient Christian Emperours, I know not what more can be desired to clear the present Argument.

I suppose it needless to put in a Caution, that [Page 20] while we speak of the Magistrate's power to order matters of Religion; we do not entitle him to the Priest's Office (the Spiritual Fu [...]ction) or the Exe­cution of it, in preaching the Word, administring the Sacraments, exercising the power of Ordination, or of the Keys, &c. Blessed be the Lord God of our Fathers, who hath put it into our Sovereign's heart to be tender of the rights of the Church, as of the Apple of his Ey.

This is a Calumny insisted on generally by almost all our Adversaries, but it is too rude, and gross, to be spoken to in this place. Rather let us see whether the Sovereigns among all people, Heathen, Iews, Christians, have not claimed, and exercised power in all Causes, over all Persons, as well Ecclesiastical, as Civil.

1. For Causes. The New Testament sometimes divides Rom. i. 14. the Gentiles into Greeks, and Barbarians; sometimes into wise, and unwise: according to which division the Romanes are, I suppose, rec­koned under the Greeks, from whence they were mostly extracted, and with whom they contend­ed in Civility. Briefly, ^1. the Greeks, ^2. the Ro­manes, ^3. the Barbarous Nations did alwaies ex­ercise such a power.

(1.) Aristotle, Polit. lib. 7. cap. 8. the greatest among the Greeks, tells us, that the first, and principal Thing in a Common-Wealth is [...]. And, accor­dingly, if we consult the Fragments, which are left us, of the Laws of the most antient Grecian Com­mon-Wealths, we shall finde nothing so frequent, as the Ordinances concerning their Religion.

[Page 21](2.) Amongst the Romans, Cicero (the wisest) saith, that Religion is the Foundation of Humane Society; as in truth it is. To say nothing of the Or­dinances of Numa, the Ius Pontificium, &c. the Titles of the Twelve Tables are many of them concerning Religion.

(3.) As for the Barbarous Nations, I shall not multiply Testimonies, nor go beyond the line of Scripture. In the third of Daniel we finde an Edict of the King of Babylon enjoyning all People, Lan­guages, and Tongues to commit Idolatry; Verse 4, 5. And, by and by, another Edict, that no man should speak amiss of the God of Shadrach, Mesech, and A [...]ednego; Verse 29. In the sixth we finde Darius (the Persian) by the advise of his Council signing a Decree, against petitioning (for thirty days) any God besides himself; Verse 9. and shortly another, that all men should tremble, and fear before the God of Daniel; Verse 26. In the third of Ionah, the King of Nineveh, and his Nobles proclaim a publick Fast. In the first of Ezra, Cyrus puts forth an Edict to build the Temple at Hierusalem. In the fourth, Artaxerxes reverseth it. In the sixth, Darius re-inforceth it.

I suppose it is now evident, that Greeks, and Barbarians did exercise this power.

To think to elevate the force of these Instances, because all these were Ephes. ii. 12. Strangers from God, and aliens from the Common-Wealth of Israel, is to mi­stake the purpose for which they are alledged.

However, it was not thus among the Kings of the Nations only, but among the holiest, and wisest [Page 22] of the Governours, and Kings of Israel, and Iudaea; who for abolishing false Worship, and ordaining the true, are often highly commended by the Holy Ghost in the Scriptures. The time would fail me to speak distinctly, and particularly, of the Ordi­nances concerning Religion, which were made by Moses, Ioshua, David, Solomon, Asa, Ie­hosaphat, Hezekiah, Manasses also, and Iosiah: concerning whom the Scripture gives these Cha­racters. Moses was the D [...]ut. xxxiii. 1. man of God. Joshua Io [...]h. xxiv. 29 the servant of the Lord. David 1 Sam. xiii. 14. a man af­ter God's own heart. There was 2 Chron. ix 22. none like unto Solomon. Asa 1 Kings xv. 14. his heart was perfect with the Lord. 2 Chron. xvii. 3. The Lord was with Jehoshaphat. Hezekiah 2 Chron. xxix. 2. did that, which was right in the sight of the Lord. Manasseh 2 Chron. xxxiii. 13. was heard of God. Jo­siah did that, which was right; and his 2 Chron. xxxv. 26. Goodness was recorded.

Now the Acts of every one of these concer­ning the Worship of God, and matters of Religion are recorded, and applauded in the Scriptures. For these all ordered, and regulated Services, and Sacraments, and Covenants with God; they ere­cted Altars, and Tabernacles, and Temples, and dedicated them to the Lord; they destroyed Ido­latry, reformed abuses in God's Worship, settled both the standing Worship of God, and occa­sional Thanks-givings, and Humiliations: to omit other matters.

The whole Aaronical Ministery, which consist­ed in Ceremonies, and Sacrifices, Typical, and Carnal Ordinances, was not ordered by the hand of Aaron, [Page 23] but of Moses, who was Deut. xxxiii. 5. King in Iesurun.

The Tabernacle, and Temple-service (which, be­side the Mosaical Institutions, consisted of Spiritual abiding Ordinances) was instituted by David: who, being the sweet Singer of Israel, and acquaint­ed more then ever any man (for ought appears) with the ways, and helps of lifting up the Heart to spiritual intercourse with God, to that end appoint­ed the use of Musick in the Church; and (without fear of stinting the Spirit) he prescribed Set-forms of Praise, and Prayers for the use of the Temple; and ordered the Service for every day. A Psalm, consisting partly of the one hundred and fifth, ninety sixth, and one hundred and eighteenth, he first delivered to Asaph, and his Brethren, at the reduction of the Ark from the house of Obed-Edom; 1 Chron. xvi. 7. And divers other Psalms were composed by him for the Service of the Church.

And what he had ordained, Solomon put in pra­ctise. In the fifth Chapter of the second Book of Chronicles, we finde the pattern of the Service of this Time, and Place, Verse 1 [...] the Sons of Asaph, Heman, and Ieduthun, arrayed in white Linen, with musical Instruments, praising the Lord, saying, Verse 13. For he is good, &c. viz. reciting the one hundred and eighteenth Psalm: and, in token of God's ac­ceptance, Verse 14. a Cloud filled the house.

The one hundred thirty and sixth Psalm like­wise was wont to be sung in Thanksgivings. So we finde also 2 Chron. xxix. 25. Hezekiah, and 2 Chron. xxxv. 15. Iosiah, praising the Lord in the words of David, and Asaph.

Thus stood the matter under the Law; the or­dering [Page 24] of matters of Religion was not exempted from the Supreme Power. Hezekiah 2 Chron. xxix 34. varied from Moses Lev. i. 6, 7. his Law, and was blameless. Neither was it otherwise in the best, and purest Times under the Gospel.

It had been but a slender invitation to the Em­perours to become Christian; if, by submitting to Christianity, they must lose so considerable a part of the Sovereign Power enjoyed by all their Predeces­sours, and be thereby exposed inevitably to Sedi­tions, and Rebellions, upon every Frantick eruption of religious Melancholie. The Primitive Emperours understood themselves otherwise, and so did the Christians under them. I may not stand to re­cite the Annals of the Church.

If Constantine had not interposed for the com­posing of the Arrian Heresie, what had become either of Government, or Religion?

The drawing up of Canons for the regulation of Religion was by our LORD committed to the Apostles, and their Successours, the Bishops, and other Ecclesiastical Persons: but, that these Canons should be enforced as Laws by temporal Penalties, it was by the sanction of Civil Powers.

In the second Oecumenical Council, the Fathers, assembled at Constantinople, beseech Theodosius the Elder to ratifie the Decrees of that Synod.

Thus we finde Iustinian Novel. Constit. 131. establishing the Homo-Canonicon, or Code of the Vniversal Church, consisting of the Canons of the four first General, and five antient Provincial Councils; and com­manding them, [...], to be kept as Laws. [Page 25] Briefly, to determine this Question, we need onely to view the Titles of the sixteenth Book of the Code of Theodosius, the thirteen first Titles in the Code of Iustinian, Photius's Nomo-Canon, and the like.

The Pretense of exemption of Ecclesiastical Causes, so as hath been intimated, as it is incon­sistent with Government; so it is also with the Principles of Christianity.

2. Thus much having been spoken concern­ing the regulation of Matters of Religion, it will be needless to enlarge concerning the second Pre­tense of the exemption of Ecclesiastical Persons.

This Tenet is equally dangerous with the for­mer, and equally contrary to the Principles of Christianity. It were to be wished, that all men professing themselves Ministers were thorowly convinced of the Doctrine of Obedience: other­wise, as they grow popular, they become danger­ous. Sacerdotum quidam eo sunt ingenio, ut, ni pa­reant, territent. And Saint Chrysostom comment­ing upon Every Soul, &c. saith, [...] Both the Apostle, the Evangelist, and the Prophet. Our Saviour was both Priest, and Prophet; and the Apostles were Ecclesiastical per­sons: yet did not think themselves exempted. Such persons were not exempted, either before, or after the Times of our Saviour; neither in ^1. a Single, or ^2. Ioynt capacity. Mat. xix S. From the beginning it was not so.

1. As to Single persons under the Law, we finde and Instance of the Exercise of the Sovereign power over an High-Priest offending, in Abiathar, whom [Page 26] Solomon 1 Kings ii. 27. thrust out, and placed Ibid. 35. Zados in his room.

2. As to the calling of Assemblies; before the Gospel-times, it did belong to the Supreme Magi­strate. We finde Moses, not Aaron; Ioshua, not Eleazar; David, not Abiathar; Solomon, not Za­doc; summoning the Priests, and Levites, to meet together. And

In the Primitive Times of the Christian Emper­ours, we do not meet with Councils, or Synods called by the Bishop of Rome, nor with Ministers, casting themselves into Classical, and Synodical Meetings; nor with Assemblies of Divines, called against, or without the Prince's consent.

The indiction of Times, and Places, the convo­cation of Persons, the Presidency, the order of De­bates, the dismission of the Assemblies, the robora­tion of Canons (as to making them Laws of the Empire) in the General, and Provincial Councils, were all the work of the Supreme Magistrate. And

As for matters of Appeal, we finde Paul ap­pealing to Caesar: Athanasius (from the Synod at Tyre) to Constantine; to whom three Appeals were likewise made in the Cause of Caecilianus, and Do­natus: and many more instances of this, and the like nature.

3. I should now dismiss this Head concerning Religion, did there not remain one Pretense more, and that so wilde, and monstrous, that it looks as if it were the last effort of the enemy of man-kinde (ultimus Diaboli conatus) for it strikes at the Heart both of Government, and of Religion. It is this, that [Page 27] Saints, and gifted Persons, (as they call them­selves) are exempt from humane Laws: and in effect resolves into this, that to reprobate others, and assume to themselves the Title of the Godly Party, to talk of Reformation, and the power of Godliness, of advancing the Kingdom of Iesus Christ, &c. is to justifie Sacrilege, and Treason, and horrid Rebellion, and to qualify them for the Kings, and Priests, and Prophets of the world.

How far this Satanical madness hath prevailed, to the confusion of all things Civil, and Sacred; to the scandal of Religion; the planting, and water­ing of Atheism, and Infidelity; I tremble to call to our remembrance.

If my present business were to refute the men, that have given this offence, how easie were it to examine their Gifts, and their Saintship, and how hard to finde them. But as the Woman of Samaria said to our Saviour, Ioh iv. 12. Art thou greater then our Fa­ther Jacob? are they greater Saints, or better gifted, then Peter, and Paul, and the rest of the Apostles? He, that said, Rom. xiii. 1. Let every Soul be subject to the higher Powers, had been 2 Cor. xii. 2, 3. rap'd up (whether in the body, or out, he could not tell) to the third hea­vens: hath any of them been carried higher?

Christ the natural Son of God, Heb. i. 3. the Brightness of his Glory, the Express Image of his Person, said, Matt. xxii. 21.Render to Caesar the things, that are Caesar's: are they greater then Christ also?

But my present purpose being chiefly to re­move these scandals from Religion; come, and let us reason together, What could Christ, and [Page 28] his Apostles have done more to prevent this scan­dal, then they have done? Their Doctrine, and practise hath been already shewn; and the Dan­ger, and Heinousness of the Sin of Resistance (in all the kindes, and degrees of it) discovered; neither can any thing more be imagined, which might be desired to anticipate, and obviate this pretense, un­less it be, that these things should have been par­ticularly foretold, and the Persons (at least their Party, and Sect) described; that the world might be forewarned of them.

Will it then satisfy the enemies of our Religion, concerning the Truth, and Infallibility of the Scri­ptures, and the abhorrency of the Christian Prin­ciple from this damnable Tenet; if it shall briefly appear, that these things have been punctually foretold by Christ, and his Apostles?

Christ Matth. vii. 15. hath given warning of grievous Wolves in Sheep's cloathing.

More particularly Saint Paul hath told us, that 2 Tim iii. 1.in the last days perilous times should come; that there should be Ibid. Verse 4. 5. heady, high-minded Traytours, ha­ving a form of godliness, but denying the power thereof.

Saint Peter, that there should be 2 Pet. ii. 1. false Teachers, which should privily bring in damnable heresies, Ibid. Verse 10. presumptuous, self-willed, not afraid to speak evil of Dignities.

Now, if all this be not sufficient, Saint Iude hath taken up this Prophesie of Saint Peter, and given us two clear Characters of these Per­sons, whereby they might be known. He tells us, ^1. That they shall be Separatists from the [Page 29] Church, and ^2. false-pretenders to the Spirit. Iude 19. These are they, which separate themselves, being sen­sual, having not the spirit.

I shall say no more to the Pretenses relating to that Head which concerns the matter of Religion.

2 ^ly. Neither shall I enlarge upon that other Head referring to matters Civil, where I instanced in two Pretenses taken from,

I. Harsh Administration in the Magistrate.

II. Competition as to power in Subjects.

I. Neither the Time, nor the Design, which I have propounded, nor (indeed) my Profession, nor Abilities do allow me to enter into the depths of the Politicks, or to discourse of the limitations of Sovereign Powers. Thus much is obvious to every man,

That there is no Cruelty so great as laxness of Government, nor any Tyrany in the World like the rage of Subjects let loose; and that the little Finger of Licentiousness is harder then the Loyns of the se­verest Laws, and strictest Government.

I shall briefly shew, that the Scripture, fore­seeing the easiness (by reason of the Self-love, and partiality of men) of this Pretense, and the dan­ger of it, hath directly opposed it self against it.

I shall not mention particular Commands: let us have recourse to the main Foundations; the Body, and Substance of Christianity, the MISHPAT HAMELEK (the Ius Regium) the Funda­mental Law of the Kings of Israel.

1. Christianity obligeth us to believe not onely, that Christ is God, and that the Gospel is from God: [Page 30] but that all the Circumstances of the Ministery of Christ, and his Apostles were ordered by his Pro­vidence. Why then were the Times of Tiberius, and Caligula, and Claudius, and Nero (out of the Series of the Time spun out from the Creation) chosen, and selected for the promulgation of the Doctrine of Obedience. If harsh Administration of Power will exempt men from Obedience; at that Time, when Claudius, or Nero was Romane Empe­rour, why should the Holy Ghost move Saint Paul to write to the Romans, They, that resist, shall re­ceive to themselves Damnation? So much briefly for the Gospel.

2 As for the Ius Regium in the eighth of the the first Book of Samuel we finde the Israelites desiring a King: and God (though rejected by this motion) commands Samuel Verse 9. to hearken to their voice. Yet, that they might know what they did, and not be surprised (believing they might cast off again their King at pleasure) he charges him to protest solemnly, and shew them [...]. Our Translation renders it, The manner of the King. The Septuagint, and all an­tient Eastern, and Western Translations render it by words signifying the Law, or the Right of the King, JUS REGIUM.

This ( saith Samuel Verse 11, 12. &c. shall be [...] He shall take your Sons, and Daughters, your Vine-yards, your Fields, and your Flocks, &c. He tells them of harsh Administrations.

Was it the meaning of the Holy Ghost, that ( de Iure) Princes ought to do, or that it was lawfull for [Page 31] them to do after the manner there described?

In the seventeenth Chapter Verse 14. of Deuteronomy we finde the Duty of the Kings of Israel descri­bed in a way directly contrary to this; they were Verse 19 to fear the Lord, and not to turn aside to the right hand, or to the left from his Commandments. Psal. ii. 10, 11. Be wise now therefore, O ye Kings; be instructed, ye Iudges of the Earth: serve the Lord with fear, and re­joyce with trembling.

Was it a Prediction of what would be their con­dition, what would be the manner of their Kings?

Not that neither! We do not read of any of the Kings of Iudah, or Israel, that proceeded to the height there expressed. Even Ahab, who 1 Kings xxi. 25. sold himself to work wickedness, did not take Na­both's Vine-yard by force; he would not seise on it, till Iezebel had brought about the pretense of a Legal Forfeiture.

What then is the meaning of [...]? Sure­ly it imports thus much, that, if all this hard usage should come upon them, they might cry unto the Lord; (Verse 18) but that it would not dissolve Ius Regium (the right of Sovereignty) or enable them to resist their Kings, or rebel against them.

II. There remains yet one Pretense to speak to, it concerns Competition of Power, either on

1. Pretenses of Succession into the Magi­strate's place in case of failour of Duty, or upon supposals of forfeiture of Power.

2. Pretenses of the last resolution of Power into the people, the diffused multitude, or the people's Representative, and the like.

[Page 32]Concerning which kinde of Pretenses I must repeat what hath been said of the other. If they be admitted, they are destructive to Magistracie. If they be encouraged by Religion, there will be reason, that Magistrates be jealous over it. But now is the Spirit of the Scriptures, and the tenden­cy of it entirely bent another way.

The New Testament affords no Instance in this kinde. As to the Old, I shall desire, that two Instances may be considered,

1. The Case of David, and Saul.

2. The Case of Corah, and Moses: which two Instances (if the time would bear it) would take in the Substance of all, that may be alledged in this kinde.

1. It is (I conceive) impossible to carry the first sort of Pretenses higher, then they were stated in the Case of David, and Saul. Saul was at first de­clared, and constituted King by Samuel, acting in the Name of the Lord; and, when he had reigned two years, the same Samuel, in the Name of the same God, before the same people, denounces pub­lickly, that 1 Sam. xiii. 14. his Kingdom should not continue; and that God had sought a man after his own heart, because he invaded the Priest's Office. After this, he limits a certain day, he tells him, Chap. xv. 13. This day the Lord hath rent the Kingdom of Israel from thee, and given it to thy neighbour, because of his rebellion against God in the Case of Amalek.

The pretense of Failour, and Forfeiture can go no higher. Now for the pretenses of David to step into his Government, and wrest it from him: [Page 33] He was anointed Chap. xvi. 13. by Samuel; for ought ap­pears, without reservation for the life of Saul. He was qualified for Government; Ibid. Verse 18. a valiant man, a man of War, prudent in matters, a comely Person, and the Lord was with him. He had received Testi­mony from God of his Election: the Spirit of God departed from Saul, and rested upon him. He had power in his hand, he was Chap. xviii. 5. set over the men of War, accepted by all the people; all Israel, and Iudab loved him. After all this, you know his Provocations, his Advantages, and his Behaviour; he durst not touch the Lord's anointed; and, when another pretended to have done it at Saul's en­treaty in extremis, he revenged his death, and la­mented over him, 2 Sam.i 21. Ye mountains of Gilboa, &c.

But that other Pretense, that after a lawfull So­vereign is established (according to the Suppositi­on of my Text, and my Discourse) the power still remains in the people, (in the diffused body of them, or their Representatives) to alter the Government, as they please; it is in respect of Policy, and Go­vernment, what the Sin against the Holy Ghost is to Religion, it destroys the foundations of the peace, and safety of men, and makes that to be the Arti­fice of man, which is the Ordinance of God. How much God abhorred this Pretense, will appear in the Case of Corah, and his company. When God sent Moses to bring the Israelites out of Egypt, he sanctified him, and put his Name upon him; Exod iv. 16. Thou shalt be to him instead of God: and when he had brought them forth, he made him a Acts vii. 35. Prince, and a Deut. xxxiii. 4. Law-giver over them.

[Page 34]The supreme Power was in Moses, who called to his assistance a Senate, or Parliament, ( [...]) consisting of the Heads of the Tribes of Israel. In this Council Num xvi. Nature soon began to work, some Psal. cvi. 16. envied Moses, whom God bad chosen, and Aaron the Saint of the Lord. Dathan, and Abiram, the Sons of Eliab, Heads of Families, in the Tribe of Reuben, thought both the Civil Power, and (if that must be transferred, from the first-born, to one Tribe) the Priesthood also was due to them, be­ing Eldest Brethren of the Eldest Tribe. Korah, an eminent man amongst the Levites, was offend­ed, that the High-Priest's Office went beside him, and was settled upon Aaron, and his Posterity.

These were their secret griefs; for a redress whereof they make a party in the Parliament, they gain to them two hundred and fifty men, famous in the Parliament, men of renown; and, in order to their ambitious Designs, they remonstrate against Moses, Verse 13. and their Declaration was this Pretense, which we are upon; that all the Congre­gation [...] were Holy, and that Moses, and Aaron had lifted up themselves above them; that is, that their power was a contrivance of them­selves, not an Ordinance of God; that, notwith­standing what God had done to setle the Civil, and Ecclesiastical power, it remained still in the people, or their Representatives assembled together. Now the Scripture tells us, that, since the world began, God was never more highly provoked, then upon this occasion; when he heard this, he was wrath, and greatly abhorred them; he in­vented [Page 35] a new thing in the world for their sakes; for the Num. xvi. 32. Earth opened, and swallowed up Dathan, and covered the Congregation of Abiram.

I have now done with these Pretenses, Application. and my endeavour hath been to vindicate Religion from the charges of unbelieving Politicians, and indeed to shew, that it is not a Spirit of carnal Compliance, but the true, and genuine Spirit of Christianity, which runs thorough the Doctrine, and Government of the Church of England. After what hath been spoken, I hope, I may presume to say with the Apostle, Rom. iii. 31. Do we now make void the Laws through Faith? yea, we establish the Laws.

We have seen the Christian Theory; doth the Philosophical Theory provide better for the safety of Princes, and the establishment of Government?

It tells us in effect, that Might is Right; that every thing is just, or unjust; good, or evil according to the pleasure of the prevailing Force, whom we are to obey till a stronger then he cometh, or we be able to go thorough with resistance.

That, in reference to this life, Obedience is a matter of Wit, and Prudence, and after life there remain for us no Concernments.

How stramineous is this Theory compared with the Christian Theory, which speaks in this wise, Let every Soul be subject to the higher Powers, &c?

That this is the genuine Christian Theory, hath in some measure been demonstrated; so that indeed it may be wondered from whence these Prejudices have arisen.

[Page 36]But alass! that my head were Waters! They have one grand Objection, to which having spoken I shall conclude.

If this be the Doctrine of Christianity, how comes it to pass, that those, who pretend the bighest to Religion, and profess themselves the ONELY Christians, (the Bigot, and Iesuited Roma­nist; the frighted, and transported Reformist) have been authours of the most horrible Treasons, and Rebellions?

On the one hand, what mean the Catholick Leagues? On the other, the Solemn League, and Covenant, forced upon Subjects, renitente Principe?

On one hand what means (shall I say the lowing of the Oxen, or rather) the roaring of the Bulls, the thundring of Excommunications, the absolving Subjects from their Allegiance, the actual Mur­thers of Princes, the Attempts for blowing up King, Lords, and Commons at one clap? What is the meaning of the noise of the Bels, of the claps of Squibs, and Fire-works, which we hear? On the other hand what was the meaning of that black, and terrible Dispensation, which will cause the ears of all Posterity to tingle.

It is but a little while since the anointed of the Lord, the holiest, the wisest, the best of Kings, was taken in the suares of men pretending to Reform­ation, and sacrificed to the fury of men possess­ed by an evil Spirit from the Lord. He was offered as a Lamb, that is dumb, or rather like the Lamb of God, to the rage of wilde fanatical En­thusiasts.

[Page 37]It is but a very little while, since the Lamenta­tion of Ieremy was in the mouth of all the faith­full in the Land.

Lam. ii. 9 Our King, and our Princes were amongst the Gentiles ( provoked to serve other Gods) the Law was no more, the Prophets also received no vision from the Lord. And all these things were brought to pass by men pretending wonders in Religion.

And they would know the reason of all these Dispensations. But who art thou, O man! who pressest into the secret of God's Pavilion? How unsearchable are his Iudgments, and his ways past finding out; such knowledge is too wonderfull, we can­not attain unto it.

It may be, these things have been done, that the Sayings of our Saviour might be fulfilled, Matth. xviii. 7. It cannot be but offences will come, but we be to them, by whom they come; and, Ibid. Verse 6. It were better, that a mil­stone, &c.

It may be, the Gunpowder-Treason was permit­ted to be designed, that the disappointment might be had in everlasting remembrance, and celebrated, as it is this day: Ezek. xxiv. 2. Son of man, write the name of the day, even of this same day: the King of Babylon set himself against Jerusalem this same day.

It may be, God suffered the late Rebellion to prevail, that he might not leave himself without witness, but shew forth his wonders in our days, in the miraculous restitution of our gracious Sovereign, and the Church. If he had not been driven out, how could he have been restored? not by might, [Page 38] nor by power, but by the Spirit of our God.

It may be, this was done, that we might say no more, The Lord liveth, which delivered us from the Treason of pretended Catholicks: but The Lord liveth, which hath delivered us from the Tyranny, and bloody rage of the wild Fanatical Enthusiasts.

Surely, all these things have been permitted, that the Stone, which the Builders refused, might be made tried, and precious, and that his Patience, his Piety, his Constancy in Religion, his Christian Magnanimity being manifest to all the World, by the impatient desire of all Nations, he might become the head of the Corner.

Surely, these things were suffered, that the Faith, and Patience, and Loyalty of the Church of England might be made bright and glorious by the Flames of Persecution: and that in the day, when God shall have given our most Gracious Sovereign the hearts, or necks of all his Enemies, it may not repent him of the Kindness he hath shewn to Religion, and Government, in lifting out of the dust the despised Head of that onely Church, (for ought I know) which makes Obedience without base restrictions, and limitations, an Ar­ticle of its Religion.

Lastly, these things, it may be, have been per­mitted, that by the Triumph of this day, and by the vengeance lately executed in the sight of this Sun, the Atheistical world might be convinced, [Page 39] that the Powers, that be, are ordained of God, and that, though the wicked do evil an hundred times, and God prolong their days; yet Vengeance is his, and he will repay it, and They, that resist, shall receive to themselves Damnation.