A sermon preached before the Right Honourable the Lord Mayor and Aldermen of London at the Church of St. Mary le Bow, on September the 9th being the day of thanksgiving for the discovery of the late treasonable conspiracy against His Majesties person and government / by H. Hesketh ...

1 Pet. II. 15. For ſo is the Will of God, that with Well-doing you may put to ſilence the Ignorance of Fooliſh-Men.

WE are Summon'd together, Honourable and Beloved, by the Providence of a Gracious God, and the Command of a Religious King, to double the Devotions of this Day, and to add to our common Euchariſt, the moſt Affectionate and Cordial, the moſt Intenſe and Signal Praiſes of our Souls, for the Deliverance of our King and our Selves, our Church and Government, and what ever can be dear unto Chriſtian Men, from a Barbarous and Bloody Deſign to Rob us of all at Once; by a Violence and Treaſon, which though Papiſts have been counted Infamous for, yet ſome that call themſelves Proteſtants, have been pleaſed to Tranſcribe from them, and not only Rival'd, but Excelled them in. As if it were a Glory to exceed in Wickedneſs, or that henceforth, none ſhould be Infamous for Conſpiracy and Rebellion, for Perjury and Treaſon, but themſelves only.

I do not think it a meet Entertainment for this Audience, to play the Oratour upon the Foulneſs of the thing, before thoſe who know the whole Story of it, as well as my ſelf.

Nor to ſpend this time in Signallizing the Mercy of our Deliverance, and ſtriving to Enhanſe and Raiſe our Praiſes for it; the bare recollecting the Bloody Deſign of it, will ſuperſede all Art, and Argument, in both theſe. Intereſt here will mingle and combine with our Devotion, and our Reſpect, not only to the Publick, but to our Selves, call loudly on us. Moſt of you that ſit there (it ſeems) were Marked out for Deſtruction, and ſome of you intended to be made Barbarous, and Laſting Examples of their Fury.

But you have been entertain'd already, (I doubt not,) with theſe Preludes; and therefore I have Reſolv'd upon another Method at this time. And that is to offer ſuch an Inſtancing your Gratitude, as will ſignifie the Truth of it, and put you upon ſuch an Expreſſion thereof, as will infallibly aſſure its Acceptance with that God, to whom you Offer it.

For as we then moſt truly Honour God, when we expreſs a great Senſe of His Power and Soveraignty over us, in our Lives. So we then only Glorifie, and Acceptably Praiſe Him, when we Live according to his Commandments, acknowledg the Reaſonableneſs and Goodneſs of his Laws, and Chearfully do thoſe things, that are Pleaſing unto Him.

Among theſe, there cannot well be a higher Inſtance, then to Live up to the Principles of that Excellent Religion, that He has appointed to be the Meaſure of all our Actions. When we ſtrive to gain Credit and Reputation to it, and upon all occaſions, expreſs a great Concern for the Honour of that, which was Purchaſed at the Expence of His own Son's Blood.

And (to bring us cloſe to the purpoſe of this Day's Service,) we ſhall then moſt acceptably Bleſs God, for our Deliverance from the effects of other Mens Treaſons, when we Deteſt all ſuch things our ſelves, and Abhor all ſuch Principles and Practices as Lead to them.

Our firm and ſteddy Loyalty to our King, will be the beſt Teſtimony of our Thankfulneſs for His Deliverance. And the moſt Serviceable Reſpect we can expreſs to our Religion, and our Church, which we ſo much Rejoyce in the Happy Eſcape of, will be the honeſt Endeavouring to clear it from that Reproach and Scandal, that this Un-Chriſtian and Barbarous Conſpiracy may have occaſion'd ſome to caſt upon it. To which purpoſe, nothing can be better direction to us, then this Apoſtolical Intimation in the Text, For ſo is the Will of God, that with Well-doing you may put to ſilence the Ignorance of Fooliſh-Men.

In ſpeaking to which, I ſhall endeavour to do theſe Four things;

Firſt, Inquire what was that Cavil and Objection againſt Chriſtian Religion, which St. Peter would have Silenced here.

Secondly, By what Method he would have this to be done; by Well-doing.

Thirdly, Conſider the great Reaſon and Argument, upon which he preſſeth it; The Will of God.

Fourthly, and Laſtly, Make ſome Inferences from the whole; by way of Application.

Firſt, I begin with the Firſt; To Inquire what was that Cavil and Objection which theſe Fooliſh-Men made againſt Chriſtian Religion, which the Apoſtle here hath reſpect unto, and would have Silenced.

And this we may be Reſolv'd in, by conſidering the Two Verſes immediatly preceding the Text, in which the Apoſtle doth preſs the Duty of Obedience and Subjection to our Lawful Governours, both Supream and Subordinate. Submit your Selves to every Ordinance of Man, whether it be to the King as Supream, or unto Governours, as thoſe that are ſent by him. And this he preſſeth by an Argument that can never fail of Effect upon a Good Man, 〈 in non-Latin alphabet 〉 , for the Lord, and out of Conſcience to him, whoſe Inſtitution, Government is, and who hath Commanded Subjection to it.

Upon which, theſe words immediately follow; by which we plainly underſtand, that the Objection which He enjoins this Subjection in confutation of, was, that old and early Clamour, That Chriſtian Religion was an Enemy to Government, and the Profeſſors of it Factious and Seditious Perſons.

And that Chriſtian Religion, and the Proſelites to it, did Suffer, and were Perſecuted upon this Suggeſtion, we Learn from ſeveral plain places of Scripture, and paſſages in Eccleſiaſtical Story.

The great Clamour againſt the Chriſtians, upon which that great Uproar againſt them at Theſſalonica was ſtirred, Acts 17.6, 7. was this, Theſe that have turned the World upſide down, are come hither alſo; and theſe all do contrary to the Decrees of Ceſar, ſaying, there is another (one Jeſus) King.

This you will alſo find the chief thing in the Accuſation againſt St. Paul, managed by Tertullus, and that in which that cunning Man ſeems to repoſe greateſt hopes of Succeſs, Acts 24.5. For we have found this Man a Peſtilent Fellow, and a mover of Sedition among all the Jews throughout the World.

The like you may find, alſo the great pretence, for the Perſecution of St. Paul and Silas at Pbilippi, Acts 16.20. Theſe Men do exceedingly trouble our City, And teach Cuſtoms which it is not lawful for us to Obſerve, being Romans. Where though the true Reaſon was that loſs of Gain by a Maid that had a Spirit of Divination, and was Diſpoſſeſs'd by St. Paul; yet the Popular pretence, and that which took ſo eaſily with the Citizens, was, their Troubling the Government, and Teaching things contrary to their known Laws.

The Hiſtories of the Church tell us, the ſame was continued againſt the Primitive Chriſtians, and that which they ofteneſt Suffer'd upon. The Law againſt the Collegia, (i. e. the Riotous and Tumultuous Meetings in the Roman Provinces,) which had often been the occaſion of Sedition and Miſchief to the Government, was applied to the Chriſtian Conventions, and made uſe of by their Enemies, to incenſe the Emperours againſt them, who always looked upon ſuch Aſſemblies with a very Jealous Eye.

This was indeed the very Maſter-piece of Satan's Policy, and the Subtil'ſt of his Wicked Contrivances againſt them; by this he had wrought the Condemnation and Overthrow of the Bleſſed Jeſus, and even conſtrained Pilate to give Sentence againſt Him, when he was determined to Abſolve and Acquit Him, John 19.12, 13. And by the ſame Artifice he hoped alſo to Deſtroy His Religion, and to Root the Profeſſion of it out of the World.

And I do moſt readily confeſs, that were this accuſation true, were Chriſtian Religion Inconſiſtent with Government, an Enemy to it, or a Diſturber of it, there could not be an Objection that would be more Fatal to it; all the Reproach and Diſhonour that Men could load it with were Juſt, there were no Apollogy to be made for it, nor any thing to be expected, but that all the World ſhould Combine together againſt it.

I do not mean only Kings and Governours, whoſe Prerogatives and Rights being Invaded, their Power and Government Leſſened and Diſturbed by it, muſt naturally ingage them into Hoſtility againſt it; but I mean all wiſe Men too, of what Rank or Quallity ſoever, who knowing the benefit of Government, and how much the Peace and Happineſs of the World depend upon it, muſt needs be prejudiced againſt that, which by diſturbing this, would fill the World with Confuſion and Faction, and all thoſe Miſcheifs that naturally flow from thoſe poyſonous Springs.

All Men that have any becoming thoughts of the Providence and Goodneſs of God, how tender He is of the Good of Mankind, and how largely He hath provided for it, how wiſely He conducts the courſe of Humane Affairs, and ſteers them by Rules, which would make them, and all things elſe happy, can never believe that to be a Divine Religion, or be perſwaded to accept it as coming from God, which perplexeth the courſe of things, and defeats theſe good purpoſes of God in the World.

God is the God of Order, and not of Confuſion, the Author as well as Lover of Concord and Peace, and not of Ruin and Diſſention among Men, and therefore can never be the Author of any Religion, that is Deſtructive of the one, and naturally effective of the other, among them.

And therefore it greatly concerns all thoſe that have any Reſpect for the Chriſtian Religion, to be ſure to clear it of any ſuch Objection as this was.

Secondly, And by what means the Apoſtle would have this done, is the Second thing Incumbent upon me to ſhew, The Text expreſſeth it by Well-doing, That by Well-doing you may put to Silence, &c.

The Notion of Well-doing is certainly in this place a little more ſtrict and reſtreyned, then it is commonly in other places of Scripture, in which it is uſed to expreſs the whole matter of Chriſtian Duty, and is the ſame that the Scripture calls ſometimes Holineſs, ſometimes Righteouſneſs, and ſometimes both. And I cannot but let fall this good Note from it, that there is not a more excellent, and certain way to credit our Holy Religion, and to take off all Objections, and ſcandals againſt it, than the Holy and Good, the Exemplary and Virtuous Lives of thoſe that profeſs it. This is that Adorning the Doctrine of our Saviour, that the Scripture calls for, and in the common Eſtimation, and Eye of the World, will ſignifie more than Ten Thouſand of the beſt Arguments we can ever urge for it, I pray God give us all Grace to conſider it, and to comply with the purpoſe of it.

But the Notion of Well-doing here, is that Honeſt and Regular, that Ready and Conſciencious Subjection to Government, that he had preſſed in the preceding Verſes, Submit your ſelves to every Ordinance of Man for the Lords ſake.

And then St. Peter's words may be thus Paraphraſed, whereas your Religion is Aſperſed as an Enemy to Government, and your ſelves Perſecuted as Diſobedient and Seditious Perſons, be ſure you take care, by your Submiſſive Obedient Temper, your Reſpect and Honour to your Governors both Supream and Subordinate, your ready Obedience to their Ordinances and Laws, to let the World ſee how falſly theſe things are objected againſt you, and how unjuſtly your Religion is Aſperſed, with Favouring or Influencing any ſuch Practiſes.

There is another very conſiderable way of clearing Chriſtian Religion from this Scandalous reflexion, and it is one way that the Ancient brave Apollogiſts have taken in their noble Defences of it, and it may not be very Impertinent to take notice of it.

And that is to appeal to the known Doctrines and Principles of it, and challenge the World to Inſtance in any one ſaying in the New Teſtament that the utmoſt Art and Subtilty of Man can Interpret to any ſuch purpoſe, whether there be the leaſt hint or encouragement given to Rebellion, or any thing that can warrant the leaſt undutiful carriage towards our Governours.

Or rather to ſay, whether there be not directly the contrary, whether there be not the utmoſt ſaid there to ſecure all Princes from any fear of being Rival'd in their Power, or Intrenched upon in their Prerogative, by Chriſt or any of his Votaries.

And whether there be not enough aſſerted there, to aſſure Government, and to engage all Perſons to Subjection, upon better Arguments, and ſtronger Reaſons, then any yet were ever made uſe of before, for here the Reaſon of Subjection is laid deep, and charged immediatly upon the Conſciences of Men, reſiſtance is declared to be reſiſting the Ordinance of God, and Damnation is expreſly Threatned againſt it.

Obedience is not only Recommended, upon the great Advantages of Quietneſs and Peace, of Happineſs and Order, that reſult to the World from it, nor backed with the Sanctions of Temporal Puniſhments to thoſe that Rebel; but it is preſſed upon Reaſons of Conſcience and Duty to God, and the danger of incurring that Eternal Damnation that is prepared in Hell, for the Diſobedient and Lawleſs.

Now, this is one good way of Vindicating Chriſtian Religion from this Aſpertion, and ſufficient to convince all Conſidering-Men, how invidiouſly and unjuſtly it is caſt upon it; and there is no reaſon to doubt, but St. Peter knew this as well as any Man; and yet this is not the Method that he preſcribes in this Caſe, but Well-doing; he would have thoſe Excellent Leſſons of Obedience and Subjection, that are in the Precepts and Doctrines of Chriſtianity, Tranſcribed into the Lives, and Exemplified in the Practices of all Chriſtians; as the beſt way to clear Chriſtian Religion from this Aſperſion, that the Ignorance of ſome Men caſt upon it. And it is certainly the moſt Effectual way.

For Firſt, All Men have not Parts, to Examine what the Principles of a Religion are, or to Underſtand what the Natural Conſequences from them be; and many that can do this, yet are Idle, or cannot ſpare time to do it; and all theſe will go that near way of Judging a Religion to be ſuch, as they behold the Profeſſors of it to be.

Secondly, Actions are commonly and popularly more Convictive, then Principles and Profeſſions; Quid verba audiam, cum foeda videam? ſaid he in the Comedy, and 'tis the Temper of moſt Men.

Kings will be better pleaſed, and ſatisfied, with the Quiet and Peaceable Lives of their Subjects, their chearful Obedience to their Laws, and their ready Compliance with their Pleaſure, then with all the fine Formal Careſſes, and Proteſtations of Loyalty and Love. And I wiſh ſome Men of late had not given them too great cauſe to conclude, that Mens Practices and Profeſſions do not always go together.

Men, it ſeems, may fill the World with loud Proteſtations of their Loyalty, and call God to Witneſs, they mean nothing but the Honour and Safety of the King, and yet at the ſame time be Conſpiring againſt both; they may ſeem wonderfully Sollicitous for His Life and Safety, and fill all places with their Fears of His Danger, even then when they are Complotting how to Intrap Him; they may make Votes to Revenge His Death to the uttermoſt upon others, when they are Deſigning to effect it themſelves, and cry, God forbid that ſuch a thing ſhould happen, when they mean only, that any ſhould Murther Him but themſelves; and in a word, they may tell God, and Man, (as many have done in their Canting Prayers, and Proteſtations,) that all their dear Liberties, and Properties, and their dearer Goſpel and Religion, hang upon the ſingle Thread of the King's Life, and yet at that very Inſtant, be Reſolving to Cut that Thread off.

And Thirdly, I muſt needs ſay to the Diſhonour of ſome Men, that they have Robbed Chriſtian Religion of this way of Defending it ſelf, and Defeated the Effect of this Appollogy for it.

The Champions of Popery, (to their Eternal Shame,) have told the World, that though theſe are the open Principles of Chriſtianity, and this the plain and expreſs Doctrine of the New Teſtament, that it might curry favour with the Roman Emperours; yet there was a ſecret Cabala and Tradition to the contrary, that while they were Weak, it was fit ſuch things ſhould be ſaid; but when they got Power and Strength, and their Religion was Invaded, they might then ſtand up, take Arms, and Right themſelves upon Princes; and that the good of the Church, and the Intereſt of Religion, would not only Expiate, but Legitimate, and Juſtifie, whatever was done for the Promoting of them.

A pretence then, which never any reflected a fowler Reproach upon Chriſts Holy Religion. But I do not much wonder, that they that can ſo palpably pervert the Truths of Chriſtianity, do ſometimes make bold with the Honour of it too; that they that can Outface a plain Doctrine of the New Teſtament, with a pretence of an Oral Tradition in other Caſes, go about to Juſtifie their Unchriſtian Doctrines and Practices, with the like Artifice and Fraud in this.

But I ſhould not be Juſt, ſhould I leave this Reproach only upon them; there are Proteſtant-Jeſuits, it ſeems, as well as Popiſh, and thoſe that have as exactly Tranſcribed theſe Doctrines, as if they had Learned them at the Feet of Mariana. But the Saints, you know, may Borrow of the Aegytians, and perhaps you may never hear of any Suit Commenced againſt them, if they Reſtore not again.

I have not time to Inſtance in thoſe Syſtematical Doctors, that are as Text to our Diſſenters, and as concluding with them, as the Man of Geneva; there is one among our ſelves that ſupercedes all need of looking further. The unhappy Author of the Life of Julian, with his Boriſh Sayings, do plainly Aſſert this Monſtrous Truth.

I wiſh Men were miſtaken in thinking, that this Book was prepared as an Encouragement and Prologue to the tended Tragedy; againſt the very time of which, (it ſeems,) a Vindication was prepared, but that Providence, and the Defeat, have taught the Author a little more Prudence, then to Publiſh it.

But I muſt return to my purpoſe; by this ſhort Account, you may ſee upon what reaſons St. Peter recommends this way of Silencing this Aſperſion upon Chriſtian Religion, before any other, viz. Becauſe it is the moſt plain, palpable, Conviction, that this is unjuſtly Objected againſt it.

I only add, That the good Chriſtians of Old took care to uſe this Method; and could not by any Severity, and ill Uſage, be ever Tempted to the contrary; they were Peaceable and Submiſſive, they readily Obeyed, and heartily Prayed for their Governours, even when moſt Barbarouſly and Unjuſtly provoked to the contrary; ſo that not one Chriſtian Died as a Rebel, or a Traytor in all the Early Perſecutions of Chriſtianity, nor for ſeveral Centuries; and you may challenge any of theſe Factours for Treaſon to Inſtance in one.

Nay, it is well known, that Julian himſelf Acquits them from this Aſperſion, and Upbraids his Heathen Subjects with the Obedience and Loyalty of the Galileans, (as he Scornfully calls them,) which is the more remarkable Teſtimony, for coming from the Mouth of the bittereſt Enemy that Chriſtianity ever had. I cannot think this paſſage unknown to the Writer of his Life, and had he had the Grace or Honeſty not to conceal it, it might have been Antidote againſt the Infection of his Pamphlet.

Thirdly, And now how much it concerns us to Imitate theſe Brave Men in this, is the Third thing Obſerved out of the Text; This is the Will of God, i. e. This is the plain Command, and Law of God, by which His Will is made known to us, and we are directed what to do in this Caſe.

I ſtay not to Improve this Argument, and ſhew how Cogent it ought to be with all Men. We have a greater Senſe, (I hope,) of God's Power and Soveraignty over us, His Right to Command and Govern us. Our own great Obligations to Him; and the Infinite Danger of Offending Him; then to need a further preſſing of this upon us. Theſe things are the very Reaſons and Foundations of our Religion, and therefore are not now to be Learned by ſuch Grave Profeſſors of it.

What I purpoſe therefore further upon this, ſhall be to venture at giving ſome Account of this Will, and Command of God; and Intimate ſome of thoſe great Reaſons, that it relies upon. I ſhall only name Three, and very little more then name them.

Firſt, This is His Will, becauſe He knows this to be ſo very much for the Good and Happineſs of the World.

It is moſt certain, next to Mens Being, their Orderly and Peaceable Living in the World, is the greateſt and moſt valuable Bleſſing of this Life. A State of War and Confuſion, of Jealouſie and Danger, is ſcarce Preferable unto Death it ſelf.

And he that contends, this was the State of Nature, yet makes it ſo Calamitous and Diſmal, that Men would rather part with their Dear Liberties, and intruſt the Conduct of themſelves, and all their Intereſts, to one only Perſon, then to Live in ſuch an uneaſie Condition, wherein themſelves, and all they had, were Expos'd to the Violence and Pleaſure of every one.

The Reaſoning of this Man is True and Good, though the Foundation of it be utterly Falſe; for there cannot be a greater Unhappineſs, then to Live without Government, in continual Jealouſie and Fear, Expoſed to the Will of every Man, whoſe ill Nature, and Intereſt, ſhould prompt him to Anoy us.

This makes Government ſo abſolutely neceſſary for the Happineſs of the World, and God out of His Immenſe Wiſdom and Goodneſs, and Care for the good of Mankind, lays this Command upon Men, to be careful in this Inſtance of Well-doing, to be Obedient and Subject to Government, without which, it could not be preſerv'd; but Confuſion and Diſorder, and that Shoal of Miſchiefs, that always follow them, would break in upon Men.

Secondly, And that Hints to us the Second Reaſon, upon which I found this Will and Command of God; I mean, the ſupporting and maintaining His own Appointment, and Inſtitution.

I cannot ſtay now to reflect upon thoſe unworthy Atheiſtical Accounts, that have been given of Government, in this unhappy Age; the Great and Prime Author hath, long before this, given Account of them to his God; though I cannot but drop a Tear, as I paſs, to conſider, with what Eagerneſs they have been Imbib'd, by the Men of this Unruly Generation, and what Miſchievous Conſequences they have been Impron'd into.

The great Principle, is, what I hinted before, That Men by Nature were in a State of War againſt each other, that to remedy the Inconvenience of that State, they choſe to caſt themſelves into Government.

The Conſequences deduced hence are ſuch as theſe, that therefore all Government is Founded upon mutual Compact, and a conſent of the People, That all Government is Originally in them, That Kings, &c. are only their Truſtees, and Creatures of their making, That upon Male-Adminiſtration, they may call them to Account; Depoſe them, if they ſee cauſe; Reſume their Power into their own Hands, or Intruſt it to any other, whom they pleaſe.

Theſe are the Bleſſed Principles that the Godly and the Sober, the Saints and True Proteſtants, have Barter'd with an Atheiſt for, and he, doubtleſs, with the Devil. It is pity we have not time to reflect upon them with the ſharpneſs that they juſtly deſerve; but I take the want of this ſomewhat the better, becauſe I ſpeak to them who know and believe the Scriptures, and by them are ſufficiently Antidoted againſt ſuch Helliſh Infections, which are enough to undoe the World, and bring Confuſion and all manner of Miſchief upon it.

The Holy Scriptures give us quite contrary accounts, they let us know how Mankind enter'd into the World, and that Men did not ſpring up out of the Earth like Muſhrooms, altogether; they let us ſee how Men were Born into Government, and found themſelves under the Anticipations of it; they call God the King of Kings, and Him by whom Kings Reign; they tell us, that Government is His immediate Ordinance, and that the Powers that be, are ſet over us by God.

It cannot therefore but be thought, that Obedience and Subjection unto Government, ſhould be His Will, ſince otherwiſe He would not have contrived ſufficiently for the maintenance and ſupport of it. We cannot think that God would Inſtitute Government, and then leave Men at liberty, whether they would Obey, and Submit to it, or not.

And Thirdly , He hath made this His Will, and our Duty, for the credit of His Holy Religion.

As there cannot be a greater diſhonour to Religion, than its inconſiſtancy with Government (as hath been hinted already, ſo there can ſcarce any thing more Endear it to the World, and gain Credit and Reputation to it, then to ſee its Principles Aſſert, and its Profeſſors Practice a Hearty Regular Subjection and Obedience thereto.

Men will by this ſee, that it Deſigns the preſent, as well as future Great Happineſs of all; and be convinced, that God hath no other Deſign in it, then the Univerſal Good of all Mankind.

Kings will become its Nurſing Fathers, and be tender of it; as that which Secures their Crowns, Eſtabliſhes their Thrones, and is the ſureſt Firmament of their Soveraignty and Power.

And all Wiſe Men will Admire, and Adore, the Goodneſs of God in it, and become Votaries to that, upon which they ſee the Peace and Happineſs of the World ſo very much to depend; and (according to the Text,) by this means it will Triumph over this worſt Objection againſt it, and put to Silence the Ignorance of Fooliſh-Men.

Fourthly, And now I proceed to make ſome Inferences from theſe things, by way of Application, which was the laſt thing propoſed.

And Firſt, I take occaſion hence to Infer, Who only are true Chriſtians in this Caſe of Subjection, and who are not, and with reſpect to our ſelves, who are Truly Proteſtants, and who only pretend themſelves ſuch.

I have Intimated already, how ſtrictly Chriſtianity engageth all Men to be Subject to Government, and that it is a Reproach and Scandal to it, to be thought otherwiſe. I further now add, that the Church of England Aſſerts the ſame, and that upon the ſame Principles too; that the Reformation (as to this) was only paring off the Excreſſcencies, and Uſurpations, of the Papal Supremacy over the Regal Power and Prerogative in this Kingdom, and that, as it was managed, not by Tumult, and Popular Noiſe and Fury, but by the Royal Power and Favour, ſo it ſupports it ſelf only by the ſame, and owns that Dependence upon it, and enjoins that Subjection to it, that it is moſt certain, Chriſtian Religion did own, and did pay, in all the Primitive and Pureſt Times of it.

This is the temper of our Reformation, and theſe are the Principles upon which it was managed; and by this we may learn to Determine, who are Truly Friends to it, and in the Modern Phraſe, who are the True Proteſtants, and who are not ſo.

We have been ſlinging Names at one another a great while, and a great Conteſt there hath been, who ſtick cloſeſt to the Intereſt of Proteſtant Religion, and to the Reformation, the Church of England and Her Sons, or the Variety of Diſſenters from Her; we are all at one ſtroak Diſcarded from being Proteſtants, and muſt paſs for Papiſts in Maſquerade, and Popiſhly affected, and ſome Hot Men will undertake to ſhew you ſtep by ſtep, our Advances towards Popery. But all Ranks of our Diſſenters muſt be allowed the Name of True Proteſtants, yea, although ſome have neither Church, nor Prieſts, nor Sacraments, nor any thing like Chriſtian Religion, but only the Name, and the Confidence to call themſelves ſo.

We have often told our Hot Brethren, of their Symbolizing with Rome, both in their Principles and Practices, in the Caſe of Subjection to Government, we are ready at any time to Juſtifie one part of the Charge, and to draw a Parallel between them; and they are pleaſed, it ſeems, to Juſtifie our Charge, and ſave us any pains in the Second.

The late Horrid • ebellion, and Murthering one of the beſt of Kings, becauſe He was not for their Turn; their Ungovernable Temper, and Attempts of Rebellion, ſince the Reſtauration, and this Conſpiracy againſt the Life of the King, upon the very ſame Reaſons for which they Barbarouſly Murther'd the Father, will be Evidences clear enough, to let all the World ſee, who have Tranſcribed the Doctrines of the Papiſts, who Practice upon their Principles, and that if we muſt paſs for Papiſts in Maſquerade, we know well enough who are Proteſtants only in Maſquerade.

There hath been a great deal of Artifice uſed of late, to waſh the Guilt of the late Rebellion, and the Bloody Conſequences of it off themſelves, and to fix it upon Papiſts, and all the ſtories poſſible, have been Muſter'd up, to ſhew their Influence upon all thoſe things; they have been contented to have been reputed their Tools, and would chooſe to be called Fools, (it ſeems) rather then Knaves.

Were the preſent Age ſo Silly and Credulous, as to be Impoſed upon by this pretence, (which all the World knows to be Falſe, and only an Act of preſent Pageantry and Fraud,) yet I do not ſee how it would much advantage the Cauſe of theſe Men.

It plainly acknowledges what their Principles and Inclinations are, and what they are ready prepared to do, when cunning Men offer them an occaſion, and manage them; there is no competition here between theſe Two Parties, about Honeſty, only which is the more Subtil and Cunning; though for my part, I think they might as eaſily compremiſe this Diſpute, as the other.

It is in this Caſe, juſt as it is with the Faulkonor and his Hawk, the Inclination of the one, makes it as ready to Kill the poor Partridg, as the other Deſires it ſhould; only perhaps he can advantage this Inclination, and direct it better to compaſs the Deſign; and were this a Crime, I do not ſee what great need there were to contend about the Guilt of it; if I do that which my own Will & Nature ſtrongly incline me to, I know not that I am e're the leſs Guilty, becauſe I have Accomplices, or Directors, in it; no Man could ever manage a Hawk to ſuch a purpoſe, were not his Nature bent that way; and all the Art and Pains in the World ſhall never make a Pidgeon to do it.

But did their Arts of Colour and Extenuation, &c. ſignifie any thing to clear them in that, I would fain know, how they think to be cleared from the Guilt of purſueing the ſame Methods unto, and Conſpiring the Execution of the ſame thing again now? Unleſs this alſo be another Popiſh Deſign.

If Men had been ſo weak as to be Cajowl'd by their Artful Pretences and Pallations, for what hath been; yet what Artifice ſhall be uſed now? by this repeated Inſtance of their Principle and Temper, they preclude all ways to their Vindication; all Men ſee now what the Beaſt is, notwithſtanding his Viſor, or his pretended alteration of Nature; the Lady ſhews herſelf a Cat, when the Mouſe appears; the Royal Hart, (it ſeems) cannot come in •• ght, but the Lion ſtarts up, how Demure and Drowſe, how Sleepy and Tame, ſoever he before appeared to be.

Secondly, I would beg you to conſider, as an Inference from this Diſcourſe, what a Woful Tranſcendent Guilt they bring upon themſelves, that being called Chriſtians, and pretending to be the Pureſt Chriſtians too, do by their Plots and Treaſons againſt their Sovereign, their Diſloyalty and ill-doing, open the Mouths of Men againſt this Holy Religion, and reflect Diſhonour upon the Bleſſed Author of it.

I could heartily wiſh, that this Inference were Impertinent or Needleſs; but the reaſon of this Days Service ſhews us it is not; and amongſt all the Sad Circumſtances of that Treaſon, (which we come to give God Thanks for our Deliverance from) there are none we ought more to be concerned for, then the Impiety and Guilt of the Conſpirators, and the advantage that ſome Men will take hence, to Reproach the Proteſtant Religion.

Firſt, Were I to Aggravate this Barbarous Intendment, from the bare Circumſtances of it, without any reſpect to the Diſhonour it reflects on Chriſtian Religion; there are ſuch Crowds of Conſiderations that offer themſelves; both from the thing intended, the Perſon againſt whom it was aimed, and the Circumſtances of thoſe Ingaged in it, that truly I ſhould ſcarce know where to begin, or how to end.

Conſider Oh Wrethed Men, what you were Deſigning, and tell us, Is the Murther of one of the beſt of Kings, together with all His Relations and Adherents? Is the Ruin and Deſtruction of the Pureſt Reformed Church upon Earth? Is the Overturning and pulling in Pieces the beſt Government in the World? Is the Burying a Glorious Kingdom, an Opulent Flouriſhing City, in Miſery and Blood? Is the Maſſacre of ſo many Thouſands of Honeſt and Peaceable of your Brethren? Are all theſe ſuch mean things, and Trifles, that they muſt be Perpetrated to Glut the Malice and Revenge, to Gratifie the Pride and Ambition, of a few diſcontented and Villanous Perſons?

Muſt ſuch a King be ſo Requited by you? Oh Baſe and Ungrateful, beyond Example! Is this the beſt Return you can make Him for all his Indulgence and Favour? Hath He Suſpended the Laws, and Screened you from Puniſhment, only for this? Muſt His Life be taken away, to whom all yours have been ſo often, and ſo Juſtly Forfeited? And muſt He Die, by whoſe Unparallel'd Mercy only you Live? Can this Meagre Snake find no Breaſt to Sting, but that in which it was Foſter'd and Warm'd, when it was above half Starved and Dead? Oh Monſters of Ingratitude! Oh Sarpentine Brood indeed! that Gnaw through thoſe Bowels that gave them Beeing.

But Oh Curſed Impiety, and Hypocriſie! Are theſe things becoming True Proteſtants? Is this the Effect of all your Starch'd and Formal Godlineſs? Do all your Oaths, and Vows of Loyalty, and Service to your King? Do all your Appeals to God, for the Sincerity of your Intentions? Do all your Solemn Proteſtations of Care and Concern for His Safety, as that upon which your All depends, come at laſt to this?

What ſhall we ſay of ſuch Men? Who can help us to Names and Characters bad enough for them? Should we Ranſack all their own Baſe & Venemous Pamphlets, and apply them here, they would be Favour and Extenuation of their Crimes, who have put off, not only Religion, but Humanity, and are Actually commenced Devils.

Secondly, But to Conſider, that all this was Deſigned under the Mask of Godlineſs, and Cloaked with high pretences of Religion, makes the Guilt ſwell Big, almoſt beyond Imagination, and brings that Reproach upon the Reformed Religion, which (in ſome Mens Reaſonings,) it will ſcarce ever be cleared from.

Heretofore it was the Reproach of Popery, and Proteſtant Divines have Objected it, as the Diſhonour of the Conclave, That they Uſurped upon Kings, and made their Condition ſo very Unſafe; that in ſome Caſes they allow Treaſon, and incourage it in others; that they Subject Princes to the pleaſure of their Biſhop, and make their Kingdoms, and Lives too, Forfeitable, whenever he ſhall pleaſe to take Pet againſt them, and Abſolve their Subjects from their Allegiance to them.

But that any of the Reformation ſhould Tranſcribe the ſame Principles, and Act to the uttermoſt ill Conſequences of them; that the Claſſis ſhould match, or outdo, the Conclave; that Covenants and Aſſociations ſhould be enter'd into by True Proteſtants; that Plots and Conſpiracies againſt the Life of a King, ſhould ſhelter themſelves under the Goſpel, and Religion be made to colour that, which almoſt above all things it Abhors.

This is a thing which no Good Man can hear without Grief and Indignation; Oh tell it not in Gath, let it never be Publiſhed in Askalon, to make Sport and Paſtime to the Uncircumciſed that Dwell there.

The truth is, it may juſtly make a Good Mans Heart to tremble, to reflect upon the Horrid Guilt, and Woeful Condition of ſuch Men; it is bad enough to Violate the Laws of Religion, but to Traduce and Defame them, and Expoſe them to the Contempt of others, is much worſe.

It will be found a matter hard enough, to Anſwer for our own Sins, and to bear the Guilt of our own Crimes; but when other Mens Sins muſt be put into our Account, and all that Railery and Reproach they have caſt upon Religion, be Anſwered for by us; our Caſe then will be Sad and Intollerable.

It were Impardonable enough for any that pretend to Religion, and the Purity of it, ever to be Guilty of ſuch things; but to pretend Religion for them, is ſuch a palpable piece of Loath'd and Fulſome Hypocriſie, as Expoſeth them to the Contempt, and Abhorrence, both of God and Man; I pray God give ſome Men Grace to conſider it.

Thirdly, Another thing I would Intimate, by way of Application, is the Obligation that lies upon us, to be as Active in Well-doing, as ſome are in the contrary; and to preſs us all to be Loyal and Obedient to that King, which Providence hath ſet over us, and Subject to that happy Government that it hath placed us under.

Did we want Arguments, either from the Temper of the King, or the happy Conſtitution of the Government we Live under, there are enough would offer themſelves readily to us. Lord! how Happy is our Condition, as to both; above that of theſe Chriſtians to whom St. Peter Writ this Epiſtle.

They were under Arbitrary Government indeed, under Heathen Perſecuting Emperours, and ſuch, whoſe Vices made them worthier the Name of Beaſts, then of Men; for ſo Claudius and Nero were, in the Reign of the Firſt of which this Epiſtle was Written, as Learned Men Determine. If they therefore were Obliged to be Loyal and Subject then; how much Gladlier may we be ſo now, who Live under no Laws, but what we our ſelves have an Intereſt in making, and under a Prince, in whom Clemency hath been a Fault, if it ever was, or can be ſo in any.

Had any of the Men that are pleaſed to Cry out ſo much of Arbitrary Government, and Perſecution, Lived in thoſe Ages, they would have known better what theſe things mean, then to Aſperſe the Mildeſt Government, and the moſt Gracious Prince, and the greateſt Favour, that ever was ſhewed to Obſtinate Ungovernable Men, under the ſame Names now.

Were it Chriſtian, or Lawful, to Wiſh Puniſhment to any Men, I would only Wiſh this to theſe; that they were but to Live abroad a while, under the Kings and Government of any of our Neighbour-Nations, I do not doubt, but they would ſoon Learn as Heartily to Wiſh they were under their own again, as now they have Cauſe (would they Conſider duly) to Rejoyce, and Bleſs God, that they are ſo.

But I Urge no other Conſideration now, but the Reaſon of the Text; which is the Honour and Credit of our Religion, which ſo much depends upon this; as hath been hinted; the Reformation hath many ſore Enemies, and ſo have we too, that watch greedily for any little thing to Aſperſe us with, and Triumph at the appearance of any, and know full well, how to Magnifie, & Improve the leaſt thing to our Diſhonour. It Concerns us therefore to be ſo much the more Careful, to Defeat their Expectations, to Adorn our Holy Profeſſion, by this Inſtance of Well-doing, to ſuch a Pitch, that Envy may Burſt it ſelf for Rage, at its Diſappointment.

Let me beg Men to conſider what a Religion they Profeſs, one that is truly Chriſtian in this Point. What a Church they call themſelves Members of, a Church that hath always been Famous for Loyalty, and once (we know) Martyr'd for it; what a Shame then muſt it be for any of us to be Ungovernable and Diſloyal? Quarrelling with our Superiors, and perking up againſt Government upon every little trifling Reaſon? How certainly ſhall we hereby forfeit all the Bleſſings we can expect from our Religion, and incur that Damnation, that it Threatens to all that are Trayterous and High Minded, Factious and Unruly, and Movers of Sedition either in Church or State.

How much better were it to be Loyal and Faithful to our Prince, Obedient and Subject to our Laws? how much better were it for him? how much more acacceptable unto God? what a Service to our Religion? and conſequently to our Selves, both at preſent, and in the great Day, when the Accounts of all Men muſt be made up, and their Great and Eternal Fates Setled and Adjuſted.

To this purpoſe there are Three or Four things, which I would Recommend unto Men, had I time.

Firſt, To Rid themſelves of all thoſe ill Opinions, that are ſo naturally productive of Rebellion, and Undutifulneſs to our Governours, there are many of theſe Adopted, even into the Creeds of moſt of thoſe, to whom theſe Diſcourſes are moſt needful.

By theſe, Men are fit, and ready prepared for Rebellion whenever a Temptation is offer'd to them, and I will never wonder if they imbrace it; better is not to be expected from 'em.

It is poſſible a Man may believe very ill, and yet live tolerably well, and we ſee ſome Mens Hearts are better than their Heads, but certainly ſuch Men act upon mighty Diſadvantages, and in this truly, upon ſuch as are next to inſuperable.

Falſe Principles will influence Men's Practices, eſpecially in this Inſtance, and they always may do ſo, ſuch Men are always under a Temptation, but when Oppertunity and Intereſt Unite with Principle, then the Temptation is Invincible.

We ſee that Intereſt alone is able to Debauch moſt Men's Conſciences, and doubtleſs hath made many Rebels, who were otherwiſe well perſwaded and inclined too; but when a Man's Conſcience (I mean his Perſwaſion) Joyns with Intereſt, and warrants the Lawfulneſs of Rebellion, as well as the other doth ſuggeſt the Expediency and Advantage of it, there is nothing of good to be expected from ſuch a Man, if he do not actually Rebel, it is only for want of Oppertunity or Strength to do ſo.

Secondly, To take heed of all thoſe things that lead to Rebellion, and which I will call Practical Diſpoſitions to it.

It is rarely ſeen that Men Jump into Treaſon and Rebellion on a ſudden. It is in this, as it is in moſt great Inſtances of Vice, the Mind ſtarts and boggles at them at firſt, but they are Trayned in by little ſteps and degrees, and paſs ſuch Stages before they arrive to the confidence of ventring upon them.

It is certainly thus almoſt always in Caſes of Rebellion, and perhaps this may be one of the Reaſons, upon which it is compared to Witchcraft by the Prophet, none commence Witches on a ſudden, but are Trayned into it by Art, and intermedial Vices, firſt the Feces of Envy and Malice, and next the gratifying theſe in ſome defin'd Inſtances, and then the uſing ſome ſtrange and Antick Rites, from which ſome extraordinary effects either do, or are fancied to proceed, from whence a belief of being able to doe any thing inſinuates it ſelf, and at laſt the fatal Contract is Sealed, and the poor Soul Commenceth Devil before its time.

Thus it is in the Methods of Rebellion, firſt Men entertain Fears and Jealouſies, and their Minds are amuſed with Feigned Portents and lying Wonders, which ill Men Interpret as they pleaſe; then they keep Company with Turbulent and Diſcontented Perſons, and form themſelves into Clubs and Cabals, and hear their Governors Aſperſed and Leſſen'd, and all the Stories that can be rallyed up of their Weakneſs or ill Conduct, aggravated. Then things appear amiſs both in Church and State, and Conſults are held for the Redreſs of them. Means are propoſed, and Debates are had, and Men begin to think themſelves Wiſe and great States-Men, Fancy preſently how bravely they could Govern, and much better then thoſe that do. And then the bewitching thoughts of Honour and Grandure, of Wealth and Greatneſs, that would accrue to them, were the preſent Governours removed, Inſinuate themſelves, and perhaps the way to this appears eaſie too. And then the Man begins to appear in Publick, and is ſeen in Riotous Tumults, and Heads Factions againſt the Government, and by that means is harden'd into more daring Actions, and then finding himſelf cryed up for a Noble Patriot, and Defendor of the Peoples Liberties, Jumps into downright Treaſon, and having drawn the Sword againſt his Prince, throws away the Scabberd, and reſolves to finiſh his Traytorous Purpoſe, or Die in it.

And doubtleſs many Men have arrived at this at laſt, who little Thought of any ſuch thing at their ſetting firſt out, it is good therefore to take heed of the beginnings of Evil, and to Fear Imbarking on that Sea, from whence it is ſo very difficult to Return.

Thirdly, To beware of entertaining Differences about Religion, eſpecially of entring our ſelves into any Society of Diſſenters, and thoſe that Separate from the Eſtabliſhed Religion among us.

How naturally Differences about Religion are productive of Diſorders in the State, and how ſtrongly Faction in the Church diſpoſeth Men to Rebellion againſt the Government, hath been ſadly Experienced by this poor Nation, and been further cleared by a Learneder Pen of late.

To which I ſhall only add Two further Obſervations at preſent, one Ancient, the other Freſh and Modern. The Firſt is this, That Heriticks and Schiſmaticks were the firſt that ever ſpake againſt Government, and withdrew their Obedience from it, among thoſe that are called Chriſtians. The firſt of theſe were the Gnoſticks, the Scholars of Simon Magus, who are expreſly charged with it in the New Teſtament. The Second was the great Author as well as Denominator of the Donatiſts, whom I find Optatus charging with the Impudence and Impiety of ſetting up himſelf againſt the Emperour, nay, of Advancing himſelf above Him.

To which it is not Impertinent to add the account that Abbaſpineus gives of this matter, in his Notes upon the Third Book of that Reverend Man; when the Donatiſts firſt made the Schiſm, and were condemned by the Church: they Appealed to Conſtantine the Emperour, but when he favoured not their Purpoſe, nor did their Work, then they grew Angry, and the Cry was, Quid Imperatori cum Eccleſia? As the ſame Father tells us, which Story I can never read, but I preſently am imagining, I hear the Story of our own Schiſmaticks, who ſo exactly agree with them in this, as well as all other great Circumſtances of that Schiſm.

They are wonderfully for Soothing and Courting Kings, and leave no Art untried to endear them to Favour them, but when they refuſe this, then they Execrate, and Tumult againſt them. They will Petition moſt ſubmiſſively, and ſtuff their Petitions with Inſinuations of their Loyalty and good Meaning, but they follow the Rejection of their Petition with a Remonſtrance, as we have ſeen it lately.

The Modern (or rather preſent) Obſervation, I would make, is this. That not one of all the different Sects of Diſſenters among our Selves at this Day, are rightly Principl'd in the point of Subjection to Government, but do openly avow ſuch Principles and Doctrines, which ſtrongly diſpoſe Men to Rebellion in many Caſes. I ſpeak not this without Obſervation, and if any Party find themſelves agreived by it, they may have it Inſtanced when they pleaſe.

Upon theſe Reaſons therefore, I adviſe every Man that would preſerve his Loyalty and Faithfulneſs to his King, to take heed of this thing, to ſhun all ſuch places, as Houſes of Infection, and never to enter himſelf of theſe Conventions, where Men liſt their Names againſt the Government, and (in effect) declare themſelves ready againſt it, whenever their Patriots, and Bleſſed Teachers, ſhall think fit to call upon them.

Fourthly, And Laſtly, I adviſe Men to look upon Loyalty and Subjection, as a Branch of their Religion, and to think themſelves bound to maintain the one, upon the ſame great Reaſons that they Practice the other.

This is the likelieſt thing (I know of) to keep Men ſteddy in their Faithfulneſs to their King and Government. I do not like to hear Men count Subjection an Act of Superarrogation, or Generoſity only; I like the Word in no Caſe, and in this almoſt leaſt of all. Let Men in this but do their Duty, and I dare ſay Kings will deſire no more, and do what they do in a Senſe of Duty, and then there is good hope of them. He that is ſo ready to do more than he ſhould, I fear will ſometimes do leſs.

He that is Loyal to his Prince upon any other Score but Religion, is ſo upon an accidental Reaſon, and ſuch as may alter, and ſo may be the contrary upon the ſame Reaſon.

He may be ſo, or he may be otherwiſe, as theſe changeable Reaſons (ſuch as Honour, or Intereſt, or Faſhion, &c.) ſhall determin him. When he that is this, upon the Reaſons of Religion and Conſcience, is fixed, and can never alter, till he deſert thoſe Principles which will always be, and continue the ſame.

Give me the Man that Loves his King, becauſe he Honours his God, and is Loyal becauſe he is Religious; this Man is ſteddy, and his Loyalty impregnable, you can never make him Rebel, until you convince him there is no God, nor ſhake his Allegiance, until you can diſargue his Faith, Loyalty becomes the very Nature and Soul of this Man, but it hangs very looſely and uncertainly upon all others.

And now to return to the purpoſe of this Day, and Conclude with it.

1. Let us firſt of all give God our hearty and humble Praiſe, for giving us ſuch a Religion, that we need not be aſhamed of Owning and Defending, and ſetting over us ſuch a King, which we need not bluſh to Avow Love and Honour unto.

Our Religion is ſo Holy and Divine, ſo Pure and Peaceable, ſo atteſted for True by Arguments that are Infallible, and ſo Adapted and Contrived to all the great Intereſts of Men, that all that oppoſe and ſpeak againſt it, will but gain to themſelves the Character in the Text, and prove themſelves Ignorant and Fooliſh Men.

Our King is a Prince whom ſome former Ages would have Idolized, and none but very ill Men can but Love and Honour now: whoſe Judgment and Inſight into all things worthy the Study of Man, Curteſie and Affabillity, Clemency and Mercy, and all the Inſtances of good Nature, render worthy of all Mortal Reſpect and Honour, were He a private Man only, but being a King, make him worthy of that which is almoſt Divine.

2. Let us give the ſame God the ſame Praiſes alſo, for Preſerving both this Religion and this Prince to us, a mighty Providence hath ſuperintended, and guarded both, and ſignallized it ſelf in many extraordinary, and almoſt miraculous Deliverances of them, amongſt which this laſt deſerves not to be thought the leaſt.

The ſerious Obſervation of theſe (I am apt to think) is enough to convince an Athieſt, and cauſe him to cry out as the Pſalmiſt doth, Verily there is a God that Judgeth in the Earth. And to conſider how much we are intereſted in them, and owe to them, is enough to fan up our Praiſe even into the Flames of Cherubims, and to fill us with a Joy too big for Expreſſion, and to raiſe up our Thoughts into Rapture and Amazement, into Extacy and Wonder.

3. Let this freſh Deliverance endear both this Religion and this Prince the more to us, and cauſe us to think moſt highly of that, which God delights to Honour and Protect.

Let us entertain this Holy and Heavenly Religion with the ſame Rapturous Joy, and Love, that our Forefathers did after the Marian Perſecution.

And receive this Prince not only as the Appoyntment and Ordinance, but as the Special Favour and Gift of Heaven (as the Church excellently teacheth us) and with the ſame Tranſports, and Loud Joys, that we did at His Miraculous Reſtauration from His long Exile.

Let it cauſe us to add Chearfulneſs and Joy to our Subjection, and to eſteem it as much our Intereſt and our Happineſs, as it is our Duty.

4. And finally, let it heighten our Devotion, and inflame our Zeal in our Prayers to God for them, that Religion may be preſerved to us, and be the Bleſſing of our Children.

That the ſame Circles of Providence may ſtill be over, and about the Head of our King, and cauſe His Face to Shine in Happineſs and Joy, that God will follow Him ſtill with Loving Kindneſs and Bleſſing. Scatter all His Enemies that delight in Treaſon and Blood, and cauſe the Crown upon His own, and his lawful Succeſſours Head, ſtill to Flouriſh.

We are all of us greatly concerned (we ſee) in His Safety, and to our great Comfort, we ſee God is ſo too. Oh let us Pray, that He will continue to be ſo, that He may be ſtill; as a Field which the Lord hath Bleſſed, and that He may Flouriſh as a Tree which He hath Planted with His Right Hand, and Water'd with the Dew of His own Bleſſing, under whoſe Shadow we alſo may Rejoyce and Sing.

And to conclude, Let us Period the Service of this Day, and imploy the Reſidue of our Lives, in rendring unto God that Service and Praiſe, that belongs unto God, and unto Ceſar that Love and Honour, that Obedience and Subjection that belongs unto Ceſar. Which God Almighty by His Grace Enable us all to do, for Chriſt Jeſus Sake. Amen.