THE Words are a part of our Savi­our's Sermon upon the Mount. Their Dependance, or Connexi­on, Musculus refers to the first verse of the Chapter, judge not, that ye be not judg­ed. But St. Chrysostom applies it rather to the Promise made ver. 9. You shall receive from God what you ask, upon Condition, that you do unto others, what you would that they should do unto you. But the Coherence is not so material to be known, as the Sense and Purport of the Rule is necessary to be un­derstood, which therefore I will enquire into, and endeavour, [Page 2]

• First, To explain: And,
• Secondly, To apply.

Now for the due Explication of this Rule, several things are to be considered. And,

First, We are to take notice, That this is no universal Rule for all our Actions, 'tis not so Comprehensive as to take in the whole Religion; or, as the Schoolmen call it, the to­tum jus naturale, but only the second Table of the Decalogue, that which contains our Duty towards our Neighbour. This Ap­peal to our own Conscience is indeed a fit­ting and a full direction to us upon all Occasions, how we ought to deal by our Brethren: but it were too great a Pre­sumption, (although but barely in thought) to set our selves in God's place, or measure out our Obedience to him, from what we should expect from our Creatures, if we were able to Create them. For we must not thus put our selves upon the level of a Compa­rison with Almighty God, or presume to say, what we would do, if we were like him; nor is it possible, that, if we did, our Judgment [Page 3]could come near the Truth, unless our Wis­dom were also equal unto his; but as High as the Heaven is from the Earth, so far are his Thoughts above our Thoughts. There is an immense Gulf between finite and in­finite Wisdom, and to him that thinks God altogether such a one as himself, Ps. 50, 21. the Psal­mist answers, but I will reprove thee, and set before thee the things which thou hast done.

Gods Revealed Will is the Truth which we ought to believe, and the Rule by which we are to walk, and altho' indeed there is no one jot or tittle of that contrary to right Reason, yet some evilly luxuriant Wits, have framed false Descants upon it, and some sensual Minds have argued de­ceitfully and according to their own Lusts; but of such Deceivers we must beware. We ought not to measure Gods Mercies by the standard of our own kindness, without a strict regard to his revealed Will; in so doing, we may be apt to speak per [...]ersly for God. And thus Origen, and others have done, who, out of an excess perhaps of good Na­ture, thought that God would one Day put a period to the Torments of Hell, altho' the [Page 4]Scripture does expresly tell us, they are Eternal. But all that can be applied lawfully to God Almighty from this Rule, is only this; That as we desire, and stand in need of his Mer­cies, so we should also shew the like Mercy, (as far as in us lyes) towards our Brethren. And thus doing we may justly hope in his Mer­cy, and in his revealed Promise, Matth. 6.14. that he also will forgive us ours, as we forgive men their Trespasses.

Secondly, As this Rule is not universal in regard of the Law of God, so neither is it pri­mary: 'Tis a Copy, but not an Original; for the Law of God, the second Table in the Deca­logue, ought to be taken for the Ground of this; and not this, for the foundation of that; this may serve well indeed to explain a Di­vine Precept, or to accommodate it the bet­ter to our understanding and practice, by bringing it nearer to our Heart and Affecti­ons, but it must not Impugn (any) the least Commandment; that which was only given as an e [...]rcement of the Law, must by no means obstruct it; all Sin therefore and Wickedness, of what kind soever it be, is at infinite distance from this Rule of God­liness:

This is a Touch-stone, or rather a Whet­stone for Vertue, but it blunts and breaks the Edge of Vice. Otherwise, the Unclean and the Sensual might take their Pastime together, be Prophane and Dissolute, and corrupt one another by a confederacy of Sinning, a like proportion of Vicious incli­nation, and all this while do by each other as they most Desire to be done by: But what communion hath Light with Dark­ness? do therefore unto others, only what you may Lawfully and Honestly desire to be done unto; what is agreeable to the Law of God, and the Principles of right Reason, and the known Rules of Vertue, what is Pure, and Just, and Charitable; this is ano­ther Qualification of this Rule, without which it were not so much an Engagement to Goodness, as a License to all impurity, where­ever the Subjects were mutually disposed to one, above the other. But our Saviour's ap­plying of this to the Law and the Prophets (of which only 'tis a compendious exposition) restrains it strictly to Vertue and Piety, to such [Page 6]things as the Law of God does warrant and allow, or require us to perform.

Thirdly, This Rule does not oblige us otherwise than with a respect to the diffe­rent Stations and Conditions of Life, in which by Providence we are placed. For the So­veraign is not to pay Tribute to the Sub­ject, because he requires it from him; nor the Master to wait upon his Servant, be­cause his Servant tends upon him; for so Solomon's Evil would be dayly visible, Servants upon Horses, Eccl. 10.5. and Princes walking as Servants upon the Ground. But herein lies the Obligation, this Rule enjoyns the same things proportiona­bly, as we would have any behave them­selves; as Servants ought to do, if Servants, so must we demean our selves as Masters, if we are Masters: And as we would have any demean themselves as Masters, so must we behave our selves as Servants, if we are Servants. Or else it enjoyns the same Works conditionally, namely, if we were in their circumstances, and they in ours. Thus Prin­ces must Protect their Subjects, and preserve all their just Rights and Priviledges, as they would desire to be protected and emanci­pated, [Page 7]if they were Subjects: And Subjects must honour their Prince, and obey his Laws, and be content to support the expence and Grandure of the Government, as they would desire to be honour'd, obey'd, and suppor­ted, if they were Princes. Parents and Children, Masters and Servants, Magistrates and Pri­vate men, the Governours and the Gover­ned, all Relations and Conditions of Mèn must behave themselves in such manner one towards another, as if the Scene were chan­ged, and the Condition of the one Party made that of the other alternately.

Now in this consideration, more especially, lies the peculiar excellence of this Rule, if loving our Brethren be an Effect of the Love of God in our Hearts (as St. John tells us, 1 John. 4.7. it is) then how well does this Precept tend to build us up in this Love? when even the tender Principle of self-love is here made the stock upon which we ought to graft Charity to others. And sure we could not ordinarily nor easily trangress the Bounds of Justice, and Honesty, and Charity, if we would but thus look into our own Hearts and Consciences, and enquire, would we be content to be thus dealt with our selves, if [Page 8]we were under the like circumstances? If not, why are we thus Rigorous to those who are our Brethren, to those who are made of the same Flesh and Blood, descended from one and the same common Parent originally and (within the Pale of Christianity) united to one and the same Head, Christ Jesus, My­stically and Spiritually?

Fourthly, To this I must add farther, That this Rule is not to be understood particu­larly with regard to a mans private or sin­gle Humour or Temper, but generally with respect to the common desires of Mankind. Whatever ye would that men should do unto you, do ye the same unto them; that is, do as most Men do naturally and ordinarily desire to be done by: For instance; the Poor do for the most part desire Releif from the Rich, and 'tis natural and reasonable for them so to do; therefore no Rich Man can with reason be excused from contributing towards the Poor mans needs, altho' perhaps he is of so stately a Temper, that he would scorn to ask relief from another Man, if he were in great necessity. But 'tis not in these Cases the private Sentiments of a particular man, [Page 9]or the Vote of a few, that is to be obser­ved, but the general Instinct of Nature; what is most commonly seen, or what may most rationally be supposed, might be desired by other men, if they were in Low Conditi­on, and we in High, even so must we deal by them.

Fifthly, There is but one Particular more, to which it remains that I should speak in the Explication of this Rule, which will lead me to the Application of it, indeed the thing I chiefly designed in this Discourse: The last particular is, that, as this Rule is always to be understood according to the Judgment of Christian Discretion, so that Judgment does belong rather to the Superior, than the In­ferior; to the Parent who is of due Age, and ripe Reason, rather than to the Child in his minority; to the supream Government of any Nation, rather than to the Common People. Here is therefore no room for any Private man to censure the Laws of the State, because he does not think them suited so well to his own Condition, as they might have been. For it is true indeed, that Go­vernours neither can, nor ought to have an [Page 10]Eye to the conveniences of particular men (distinctly speaking) or perhaps of a few So­cieties; but they must consult the Publick good. And doubtless there has never been any Government upon Earth, where some men have not thought themselves aggrieved, or perhaps have not really been so by some Laws. But what then? must they presently reflect upon their Law-makers for dealing uncharitably by them, and transgressing this Rule of my Text? Surely no; for then fare­wel all Government, since there can be none free from the Exceptions of some: But such as these ought to consider rather the many Priviledges they enjoy from Govern­ment in General, and that should make them willing to submit to some Inconveniences, for the sake of greater Advantages; and such as will not quietly obey the Laws, where they conduce to the good of the Na­tion, have as little reason to reap any Be­nefit from them, where they tend to their own Particular good. If a Factious and Schismatical Malecontent, (for usually they go together) shall repine, that the Crown or Church Lands are taken from him by the Law, and still be restless, and ever watching [Page 11]an opportunity to unhinge all again: has he not much more reason to thank the Mercy of one of the most Gracious Princes that ever lived, that he still enjoys his Life, and Liberty, and all his Lawful Acquisitions, (and might I not say too, many of his un­lawful ones also,) and ought not his Grati­tude for these make him live Peaceably un­der that Government that defends him, how little soever he deserves it; he may do well to consider, that Lawful powers have been more Merciful to him, than ever his Un­lawful ones were to him; they have not done by him, as they were done by them­selves; Plunder'd, Sequestred, Imprison'd, Slaughter'd, and torn him up Root and Branch; but I may truly say, they have, exceeding this Rule of the Text, they have not done by him as he well deserved, or as He Rationally might have expected to have been dealt with, or as Christi­anity in such Publick Cases would have justified and allowed: 'Tis well, if he im­prove this Mercy, but we have seen but bad signs of it of late. And yet, alas, his cry of Persecution is now as Loud, upon the necessary Execution of a few Penal Laws, as [Page 12]well to secure the Government of the Church from his farther Encrochments, as if the Dra­gon in the Revelations were devouring the young Child again; when God knows how little only there was wanting, but that he had once more laid his Prophane and Sacri­legious Hands upon the Crown, and the Church, and all that were Loyal, and Or­thodox, and Friends to either.

Wherefore I will proceed in the next place to apply this Rule, with an Eye to the wholesome Execution of Laws, and in asserting the Civil Magistrates Power even in Religious Matters, which yet so many are unwilling to hear of, and think they are hardly dealt with, in not being left to themselves, in all things relating to Religion at least, whatever Laws are made about other things. But I hope I shall be able to Justifie our Governours as to that point also, and shew that nothing is done by them but what may both Religiously and Lawfully be put in practice, any thing in this Rule of the Text notwithstanding.

The Excellent Lord Verulam observed long ago in his Essays, ‘That as a Wound or the Solution of Continuity, (as he calls it) is more dangerous to the Natural Body than [Page 13]a corrupt Humour, so are Schisms and Fa­ctions to the Body Politick.’

Other Vices may indeed call down a Judg­ment from above upon any Government, that shall indulge and tolerate them, but these do nothing else here below but contrive continually how to Subvert and Under­mine all Government; and yet the Mystery is, that they, who are this way most concern'd, are for the King all this while, or would be thought to be so; even just as some Pra­ctical Atheists do upon occasion sometimes own Religion with their Mouths, and yet deny it daily in all their Actions, so these men are for the King too in their preten­sions, and yet Oppose him in all his Mea­sures, in all his Friends, and in all his In­terests.

And now, does this look so much like Re­ligion, as perfect Combination against the Government, which indeed they have awa­kened to defend it self against their restles­ness, by the seasonable Execution of Laws, which is nothing but what is Just, and Rea­sonable, no ways transgressing this Rule of my Text, but rather Prudently exerting it; no ways bordering upon Persecution or Ir­religion, [Page 14]but tending to confirm and strengthen the true Church of God. For that Hereticks and Schismaticks ought to be re­strained by the Temporal Powers, is nothing but what is

• First, Founded in Reason.
• Secondly, May be proved from Scrip­ture.
• Thirdly, Agrees with Practice of Anti­quity.

First, It is founded in Reason, That the Supream Temporal Power should have a right to suppress all the Errours in Religi­on, for else they would be defective in a necessary part of their Life and Constitution, it were otherwise impossible to hold the Rein steddy, or keep the People in due Sub­jection: For whatever other bonds of Go­vernment there may be, there is none so good as Religion, and if you cannot pre­vail with men to be subject for Conscience sake as well as for Fear, i. e. for fear of Men; It will be hard to lay the Foundations of a lasting Peace in any Place, where there are either Bold, or Ambitious, or Politick [Page 15]Men to be found: And so by consequence there would be no Government upon Earth, but what would be as changeable as the Winds and Seas, with which the Psalmist sometimes conjoyns the Madness of the Peo­ple. Ps. 65.7.

Again, as Religion is the best Bond of Government, so the Pretence of it is also the most Fatal and Ruinous to every Com­munity or Society, no Commotions in the Common Wealth are so Sharp, so Dange­rous, and so Intestine, as those that are set a Foot under the Colour of Religion; al­most all Ages and Places would afford us Examples of this Nature, but I need not go beyond the bounds of our own Time and Country for them; we our selves have seen one of the most Unnatural and Bloody Wars, that ever was in the World, begun, carrried on, (and by Gods Permission, as a Punishment for our Sins) Crowned with Suc­cess; and all under the Banner of Hypocri­sie, entitled Religion, or the Devil transformed into an Angel of Light. And is it not then needful that the Magistrate should have a Right to suppress the Pernicious Doctrines of Atheists, or Hypocrites, and Enthusiasts pre­tending [Page 16]to Religion to the disturbance of Hu­mane Society, and to withold, or reclaim such as they would otherwise continually seduce?

But should not Religion be our Voluntary Service? does not God require the Heart, and where that is wanting is it any better than Hypocrisie?

This may be granted, and more also, and yet the Truth of what I have asserted will stand firm. 'Tis true indeed, that Religion is of no Value unless it be sincere, yea it is farther true, that Religion (properly speaking) cannot be forced, that is to say, as to its inward Act, and it were vain and foollish for any one to attempt to go about it by Pure and meer Compulsion; but yet will it not follow, that all Compulsion in order to Reli­gion, is either Unprofitable, or Unlawful: for Opportunity, and the use of Means, do ma­ny times prevail at length, to perform what they could not bring about at first. And 'tis both Prudent and Reasonable, that Men should be brought to use such Means as may inform them, and bring them out of Error. And I am confident, that there are many Thousands in this Realm, that owe their Se­paration from the Church of England to no­thing [Page 17]else, but the Neglect of Hearing what they might hear, and learning what they might be taught, which Lessons, if recei­ved with a Meek and Humble Heart, might be an effectual means to bring them into the Bosom of the Church again.

But oh, will you force the Conscience? is not every man obliged to follow that, and does not he sin, that transgresseth its Dictates at any time?

Granting this to be also true, that every man sins, who does not follow his Consci­ence. I moreover assert, that every man sins who follows it in Opposition to the Law of God, or to the Law of Man, when it com­mands nothing, that is Opposite to the Law of God. And therefore, they who transgress the Publick Injunctions of the Magistrate, upon suspicion only of Evil, are taken in their own Fear, and certainly do Evil in endea­vouring to avoid it; if it be so, that 'tis really a Scruple of Conscience, and not a stubborn­ness in their Will, that is the ground of their Disobedience? And therefore, if the Magi­strate compel an Erroneous Conscience in this Case, so far as to make it Enquire and Learn better, what it ought to Believe and [Page 18]Practise, 'tis no less than a great Piece of Charity in him; for he only forces the Man out of a perplexity, which if he escape by this means, he is free from the Snare of Sin; but if he escape not, he is in no worse Con­dition than he was before.

Secondly, As Reason requires this, so the Scripture, both by Examples and Precepts, sets forth the fitness of some restraints in these Cases. Nebuchadnezzer, when he was conver­ted by the Miraculous escape of the Three Children out of the Fiery Furnace, Dan. 3.29. made a Law, that every People, Nation, and Language, that should speak any thing amiss against the God of Shadrack, Mesheck, and Abednego, should be cut in pie­ces, and their houses made a dunghil. This was a high Punishment, but so was the Offence, ye will say, even Blasphemy against God. I shall mention some of a lesser Degree. We read of Artaxerxes, Ezra. 7.26.27. and the Text tells us, that God put it into his Heart to make an E­dict, that whosoever would not do the Law of his God, or the Law of the King, should have Judgment Executed speedily upon him, whether it were by Death, or by Banishment, or by Con­fiscation of Goods or by Imprisonment. And yet [Page 19]it was only concerning the Religious Wor­ship of God, and the Beautifying of the Tem­ple, that this Edict was put forth. 2. Kin. 18.4. Hezechi­ah reformed Religion, removed the high Pla­ces, broak the Images, and cut down the Groves. And we read more particularly of Josiah, that he took away all the abominations, out of all the Countryes that appertained to the Children of Israel, 2. Chron. 34.33. and made all that were found in Israel to serve the Lord their God. Josiah did this agreeably to the Moral Law, which binds Magistrates still under the Gospel by vertue of that Precept, Mat. 22.37. of loving the Lord with all their hearts. But if any shal still object, it is not now the temper of the Gospel to compel Re­ligion, let me tell such, that 'tis also agreeable to the new Testament to compel men to come to Church, and to hear Gods word, and receive the Sacraments, which are the External acts of Religion, and all indeed that can be com­pelled. Now St. Augustine proves this from the Parable recorded by St. Luke, Luke. 14.23. of a King who made a great Supper, and when they made excuse, he said to his Servants, go to the high ways and hedges, and compel them to come in, that my house may be filled. Where it is remarkable what St. Matthew ob­serves from the same Parable, that notwith­standing [Page 20]many of these came at first involun­tarily (as it should seem, Mat. 22.12.) yet it proved succes­ful afterwards to the greatest part, for we read but of one, that was cast out for want of a Wedding Garment. Some we must save, St. Jude tells us, ver. 23. by fear, even pulling them out of the fire; and St. Paul, when the Corinthians grew too exorbitantly licentious, 1. Cor. 4.21. Eph. 3.9. threatens to come to them with a rod. In like manner also, St. John threatens Diotrephes. Christ in the beginning of his Religion was in stead of a Temporal Magistrate, and whomsoever the Apostles did worthily cast out, over them he gave Satan power, 1. Cor. 5.5. for the destruction of the flesh, that their spirit might be saved in his day. ‘The power which he did then extraordinarily execute, was in the Princes of the Earth by right of their Dominion and Sovereignty, but they wanted his Grace, and would not make use of it, and therefore all this while Christ by Miracle supported his Church, and made it grow up in spite of Persecution, and when he had done this long enough, to prove that his Religion came from God, then he called the Princes into the house of Athanasius Serm. de B. Virg. [...]. Jacob.’ And the power of the Magistrate is (now that Miracles [Page 21]are ceased) become a part of that Rod, which St. Paul mentions, and both may and ought by Temporal Punishments to strengthen the Spiritual Authority of the Church; and for this also we have

Thirdly, The verdict of Anti­quity, for thus Socrates Scholasti­cus expresses the Question, [...]. when once the Emperors became Chri­stians, the Church was subject to them. Hence those expressions of Antiquity, calling Kings God's Vice-gerents, the Governours of true Religi­on, [...]. the Captains and Condu­ctors of Faith and Godliness. And good and re­ligious Magistrates have still, as they have seen prudent occasion, taken upon them by Mulcts, or Imprisonments, or the like moderate punish­ments to reclaim the perverse, and re­fractory. Thus Contra Crescon. l 3.51. in hoc Reges, sicut eis praecipi­tur, Deo serviunt, si in suo Reg­no bona jubeant, mala prohibe­ant, non solum quae pertinent ad humanam societatem, ve­rum etiam ad divinam Religi­onem. St. Augustine de­clares himself, that Kings are to com­mand good things, and forbid evil, not only in Relation to civil Society, but in order to Religion. And again, writing to Emeritus the Donatist, he sayes Ep. 164. nam et ter­renae potestates cum Schis­maticos persequuntur ea re­gula se defendunt, quia dicit Apostolus, qui potestati re­sistit, Dei ordinationi re­sistit, non enim frustra gla­dium portat. when the Civil power punish­eth Schismaticks, it hath a warrant from an Apostolical Rule. Thus St. Je­rome, [Page 22]speaking of the Kingly and Priestly pow­er says of the former, Hieron. in Epitaph. nepot. Ep. 3. ille nolentibus prae­est, hic volentibus, ille ter­rore subjicit, hic servituti donatur. the King Governs, whether men will or no, he sub­dues them by Terrour. And thus Histo­ry tells us of many good Christian Magistrates, that have exercised this power for the good of Religion. Eusebius says, that Constantine for this reason used to call himself, Eusebius de vita Constant. lib 4. cap. 24. vos intra Ec­clesiam, ego extra Ecclesi­am, Episcopus a Deo consti­tutus sum. A Bishop without the Church: and Sozomon reports of the same Constantine, that he cut off unprofitable Questions to pre­vent Schisms, in the Church. And Valentinian set a Fine upon the head of Chronopius, and inflicted diverse Punishments upon Ʋrsicinus, Rufus, and others, for making Schisms to the disturbance of the Publick Peace. Nazianzen had once obtained some kind of Toleration for the Sect of the Apollinarists, but when he saw how they abused it, he write afterwards sharply to the President, [...], your indulgence was un­seasonable, such men as these ought not to be treated any longer with Gentlenss. I will sum up this, with that of Mr. Calvin, not that I think his Authority so great, as the fore­cited, but because, perhaps his Opinion may [Page 23]prevail with some, where the rest would not have been received Calvin. Harm. Evang. in Luc. 14.23. Interea non im­probo, quod Augustinus hoc te stimonio, saepius contra Donatistas usus est, ut pro­baret, piorum Principum e­dictis licitè cogi praefractos et rebelles, quia etsi volun­taria est fides, videmus ta­men ijs medijs utiliter doma­ri eorum pervicaciam, qui non nisi coacti parent. I do not disapprove (saith he) that St. Augustine makes use of this place against the Donatists, that he might prove that Stubborn and Rebellious men may Lawfully be Compell'd, for although Faith is Voluntary, yet by this means their obstinacy is well o­vercome, who will do nothing, unless they are forced to it.

Now let the Presbyterian judge, whether it be not fitting, that if men will not be reclaim­ed one way, they should be restrained ano­ther, when moreover the Supream Authority, and the Law of the Nation requires it. In­deed let every Wise Man judge, whether the Magistrate does not then most judicious­ly act up to the foremention'd Rule of the Text, in doing as he in Prudence might de­sire to be done by, when he applies the most Proper Remedy to the Distemper; for many will hearken to the Rod, that would not have listned to the Instruction, although seven wise men should have render'd a Reason. Especially such as act out of Interest more than Conscience, and there has been, we all [Page 24]know, (I wish I could say, that there were not still,) a Party in the Land, that carry on their Designs by Masks of Piety, and Shews of Re­ligion, a forni of godliness without the power, Grace without Morality, or at best, a zeal with­out knowledge. Let not us imitate them in these, but if we are Wise, let us learn Diligence from them in our Honest Undertakings. Alas! must I say it, we want Activity, we want Zeal, we trust a Cause, and we trust a Religion, that God will defend his Church, and preserve our King, and truly so he has hitherto done by Miracle; but we must take heed, how we tempt Providence by the neglect of ordi­nary means, lest if Industry forsake us, suc­cess do also fail; for usually those two go together. And 'tis pity, it should always be seen, that the Children, of this World are Wiser in their Generation than the Children of Light. I speak not this with the least thought of a reflection upon the Honourable Judges, or other Subordinate Ministers of Justice here present, whose endeavours have been con­stant and uninterrupted in the Service of their King and Country, but I speak to excite others to become Imitators of their Steddi­ness; and in their several capacities to be [Page 25]Active and Faithful, true to the King, true to the Laws, true to their Oaths, and true to their own Consciences, and if all men in any Publick Employ would be but thus far careful, it would, by the Grace of God, put an end at length to such Boutefeus in Church and State, as turn Religion into Rebellion, and Faith into Faction, which have now for above these Hundred Years (some, or more of them) infested this Realm; that, what neither the length of time, or the indulgence of our Kings, or the industry of the Regular Pastors has been able to bring to pass; the wholsom Execution of Laws might perfect and con­summate. 'Tis not the Punishment that makes the Martyr, but the Cause, was long ago tru­ly said, and no man is now required by the Law to deny God, to Burn his Bible, or to do Sacrifice to Idols, as in the Primi­tive Persecutions. And the Government may truly wash it's Hands, and say with St. Peter, who is he, that will harm you, if you be follow­ers of that which is good? But if any man will suffer as an evil doer, or as a busy body in other mens matters, who will have Reason to pity him? Much less, since the late Hor­rid Fanatical Conspiracy has surely opened [Page 26]every Eye that was not before wilfully clo­sed, so as to make it see the danger of to­lerating any such Religion in the State, whose very Principles do abet and encourage Re­bellion; as I am sure the greatest Part of our Protestant Recusants (if not all of them) do; as much as those of the Jesuited Ro­manists. But can that be True Religion, that teaches Resistance to Lawful Powers, no, it is as impossible, as it would have been for Christ, who was all Suffering, to have held Com­munion with Belial, who is so called, be­cause he would be without Yoak.

Consider then, Gentlemen, this Rule in the Text, and apply it to all it's due applicati­ons; 'tis a large and an extensive Rule, it takes in all Orders and Degrees of Men, yea it concerns not only time present, but it has an Eye to Generations yet to come. Consider, and let it make you, first to do by the King, as, Reason will tell you, every good Subject ought to do, assist to the ut­termost in the Execution of his Laws, and in the Defence of his Majesties Person, and all his Just Prerogatives, against the Turbu­lent and Seditious. Let it make you do by your Country, what is the Part of true Patriots, [Page 27]and not of Popular pretending ones; study to quiet and appease the least Fermentations in the minds of the Heady People, and quash the first tendencies to Faction, but not stand at the Helm and Steer, or give Aim as it were to them, who of themselves are alrea­dy too much given to Change. Let it make you do by your selves according to the Prime Law of Nature, endeavour by your Vigilance and Prudence to preserve those Lives, which his Majesty in his Declaration tells you, were not long since designed for a Massacre. Let it make you do by Posteri­ty, what they may also justly claim, trans­mit to them the Rights and Libertys of Eng­lish Free-born Subjects, which Rebellion has ever invaded, when it most pretended to as­sert: And the soberly Reformed Protestant Religion, which the Schism has ever disho­nour'd, when it most pretended to Profess.

But this indeed is Gods Work, yours on­ly the endeavour. Let us therefore Pray unto him, that he will preserve our Church, and King, that the Gates of Hell may never prevail against the one: And that neither the Counsels of any State Achitophel, or the Re­bellion [Page 28]of an Absalom, or the Maledictions of a Shimei, may ever prosper against the other. Which God of his Infinite Mercy grant, through the Merits of his Son Jesus Christ, to whom with the Father and Holy Spirit be ascribed all Honour and Glory now and for ever. Amen.