us be at any time Removed and the Bloody Laws in Favour of the Romish Church Restored we must be content as the Ancient and Modern Martyrs have done before us to Suffer for the Truth not doubting but he that calls us to them will support us under our Sufferings not let us be tempted above what he will make us able to bear and Reward us abundantly for them in his Heavenly Kingdom And how can we Murmur or Repine to bear that Cross that will procure an Immortal Crown or think that a sad and cruel Death that will be our Conduct to a Blessed and Eternal Life Besides this may be a means to restore our Nation to its ancient Piety to recover it out of that deplorable Prophaness and Debauchery into which it is lapsed for the hypocrisy of the last Age hath produced open Atheism and Irreligion in this and the merciful God having try'd to reclaim us by other means and those very Sharp and Calamitous as War and Plague and Fire which effecting no cure or amendment upon the major part of the Nation it may be his pleasure before he utterly forsake or cast us off to see what the patience and sufferings of Martyrs will do towards our Reformation for this was the great instrument of converting the World from Heathenism to Christianity and therefore may be very effectual to reduce Christians by Profession from Heathen to Christian Practise to ingage them to live up to the excellent rules of their Religion for when lewd and vicious Persons see wise and good Men chuse rather to dye than to do wicked and unlawful things prefer their happiness in the other before all their enioyments in this World chearefully leave all that is dear to them upon Earth in hopes to reign with their Lord and Saviour in Heaven though they do at first like those fools the wise Man speaks of account their life Madness and their end to be without Honour yet when they come to consider better of it they will conclude there is great danger in Sin because such wise persons would not commit it to save so precious Jewels as their lives but chose rather to dye innocent than to live prophane and wicked be convinced there are great rewards provided for the Righteous after this Life because Men so intelligent would not but upon good grounds and the most rational evidence be perswaded to do so great and suffer so dreadful things in hope of obtaining them And when they see with what admirable courage invincible patience undaunted resolution perceive with what transports of joy they go to their Death kissing the stake and courting the flames prepared to consume their Bodies because they look for a blessed Resurrection and believe their souls will ascend by them like Elijah in his fiery Chariot to the Mansions of Glory This produces in them an high esteem and admiration of true Piety and Holiness because they effect such admirable things and from admireing them in these they proceed to love and practise them themselves that being holy in all manner of conversation as he that hath called them is holy they may be fit to Suffer for and to Reign with him in Heavenly bliss and happiness So that the sufferings of the just are Instruments to convert the Wicked and from the Piety they practised in their Life and the patience they shew'd at their Death they learn to lead a good and Christian Life the casting them into the Fire though contrary to the mind or intention of the barbarous Persecutors is a means to inlighten others and they that came to see the blessed Martyr Dye go away confirmd or setled in the Faith nay resolv'd to dye for it Thus the Blood of the Martyrs is the Seed of the Church bringing forth by the blessing of God a plentiful Harvest of new Converts and therefore as it is a most wicked so it is a most imprudent attempt to endeavour to destroy the true Religion by Persecuting and putting the most eminent professors of it to Death because their Sufferings invite and allure others to it and drive none but Hypocrites and weak or foolish People from it 'T is your Wisdom then as well as duty to suffer Innocently rather than to decline it sinfully to bear the Cross your selves rather than lay it so unjustly upon his Royal Highness because our Lord pronounceth that blessed and promiseth a great Reward to them that do it but this hath a curse denounc'd against it will bring the most fearful punishment upon them that are guilty of it by that you will shew your selves Christians this will prove you Persecutors for they that oppress and wrong others upon what colour or pretence soever they do it are any thing rather than Christians instead of being number'd amongst the Righteous shall have their Portion amongst the Cruel and Unjust be the objects of his wrath displeasure Who ordaineth his Arrows against the Persecutors Ps 7 14 Compare it Lastly with that Assertion of St. Paul that no Evil must be done that good may come and both the Sinfulness and Danger of Rom 3 8 your Project of Exclusion will be very Evident for of them that do Evil that good may come the Apostle saith Their Damnation is Just They shall without Repentance be Punish'd Eternally for it and it is Just they be so Punish'd By Evil the Apostle means Moral Evil the Evil of Sin any thing that is absolutely or in its own Nature Sinful and Wicked no such Evil as this may ever be done for the attaining any good whatsoever if it be the Apostle tells them that do it what they are to expect from God as their Recompence even Just Damnation We know not any greater good saith that excellent Casuist Bishop Sanderson than the Sermon 2d pa 30 Glory of God we scarce know a lesser Sin if any Sin may be accounted little than an Harmless Officious lye yet may not this be done no not for that will you speak Wickedly for God and talk Deceitfully Job 13 7 for him If not for the Glory of God then certainly not for any Inferiour end not for the saving of a Life not for the Conversion of a Soul not for the Peace of a Church and if even that were possible too not for the Redemption of a World no Intention of any end can warrant the choice of Sinful means to compass it But your attempt to Exclude his Royal Highness from Succeeding his present Majesty is the committing great and manifest Oppression and Injustice the Robbing an Innocent person of his Right the Doing that to him which you would not have Done to your selves and therefore absolutely or in its own Nature Sinful Wicked and Unlawful and it is intended for a good end to preserve the King and the Establish'd Religion from the Impious Attempts of the Church of Rome to Destroy both So that you do Evil a great Evil an Evil Aggravated as I said
Diminution and therefore he must offer no Injury to any Man nor attempt to Dispossess or Deprive him of any thing that belongs to him Every Man would have others deal fairly and sincerely keep their word and promise with him not Circumvent nor deceive him with Id. Instit Theol lib. 4 pa. 249. lies fraud or falsehood pay him what is due to him or if he owe another any thing he would not have him be rigorous or severe with him but forbear or allow him some time till he be able to pay him if he be in any Want or Misery he would be Relieved and Assisted by the Counsel Help Comfort and Prayers of others and therefore is obliged to do all these things to others And this Rule extends to all Orders and Degrees of Men Superiours Equals and Inferiours They that have any Superiority over others expect from them the Honour and Obedience due to them and therefore must pay the same Respect and Submission to those that are possess'd of an higher Station Every Man looks for Friendship and Fidelity from his Equals and consequently must be Kind and Faithful to them They that are Inferiour to and have any Dependence upon others would Injoy their Favour Clemency and good Will and Receive from them Help Relief and Counsel in their need and therefore must afford the same to those that are Below and Depend upon them He that is a Magistrate if he were a a Private Person would be protected both in his Life and Estate have no Man suffer'd to do him Wrong or Violence with Impunity and therefore must so discharge his Office and behave himself to all Men that come to him for Justice So that this one Rule gives us full and sufficient Direction how to Order all our Intercourse and Dealings with Men that they may be Just and Equal And if the greatest Zealots for and Admirers of it will please to Compare their Project of Exclusion with this Excellent Rule or Law of Christ they will soon perceive the High and Horrid Injustice of it Do they Treat or do to his Royal Highness as they themselves would be done to Would any one of them be content to be depriv'd of his Birth-right meerly upon the Account of his Religion No so far are they from being willing to be so used themselves that to prevent or take away all possibility of it they would deprive the Duke of his Inheritance They Love themselves so well that they would not Suffer at all have no Harm nor Danger happen to them their Hatred to his Royal Highness is so Cruel and Implacable that they would make Him Suffer the greatest Wrong and Dammage To make a true Judgment in the Case Mutanda est Persona the Person must be changed Let then the Fiercest and most Zealous of the Excluders suppose himself in the Dukes Place that he was Heir to such a Jewel as a Crown to so Rich and Valuable an Inheritance as three Kingdoms are and that he had done nothing which either by any Divine or Humane Law yet extant made a Forfeiture of that Right and Inheritance and that those whom he had never Injured or offer'd any Just Offence to were Confederate against him and contended with all their Zeal and Industry to have a Law made to Bar his Claim and Deprive him of the Possession of it if it should by course of Nature descend to him how would he take such usage What would he think of them that Treated him so would he not fill Heaven and Earth with his Complaints Cry out that Justice and Honesty had left the World and Appeal to Heaven for Succour saying with the Royal Prophet Help me Lord for there is not one Godly Man left for Ps 12. 1 the Faithful the Just and Honest are minished from among the Children of Men Surely thou hast seen it for thou beholdest Ungodliness and Wrong That thou mayest take the matter into thy Ps 10. 15 16 Hand the Poor committeth himself unto thee for thou art the helper of the Friendless Wilt thou have any thing to do with the stool of Wickedness Ps 94. 20. which imagineth mischief as a Law Suffer me not Oh Lord to be Oppress'd and Ruin'd by the Counsels and Combinations of Wicked Men and Unjust but stir up thy strength and come and help me And if these would be his Thoughts and Resentments of such usage when offer'd to himself how abominably Wicked and Unjust is it for him and his Brethren to offer it to the Duke This is apparently to Contemn and Violate this most equal and therefore excellent Law of Christ to do that to another which they would be most impatient of if done to themselves Our Laws indeed Punish all sorts of Recusants but then the Punishments they Inflict are Moderate intended to Reform not Ruin them they deprive none of them of their Birth-right and all their Possessions but only of some part of them and those Punishments are Just and agreeable to this Rule because they offer that Contempt and Disturbance to the Government which if they were in Authority they would not have others do to them 'T is certain that neither Popery nor Presbytery where they are Establish'd will give Toleration to any that Dissent from them and if they will grant none to others with what Face can they expect it themselves Besides t is Evident that both these Factions both formerly and of late have practis'd against the State been guilty of horrid Treasons and Seditions Murder'd the Glorious Father to go no higher Plotted the Death and Destruction of the most Excellent Son our present most Gracious Soveraign which is the highest Violation of this Sacred Law of Christ for would any of them if he was King of these Nations be content to be so used as they Treat their Prince would he be willing to have his Subjects take Arms against and Conspire his Death when he had given them all manner of Demonstrations of his Love and Care of them sought to Oblige Indear them by a Just Merciful Peaceable Government would he take it well to see them requite his high Affection with deadly Hatred his tender care with contempt his Royal Mercy Justice with Barbarous Cruelty Villany yet these things this hard measure have both the Papists Fanaticks offer'd to their Prince and therefore the Punishments which our Laws inflict upon them are Just they have no Cause of complaint against the Government because it Corrects them with Mercy and Moderation Punishes them less than their Crimes Deserve 't is Death indeed by our Law for any of the Romish Priests and Jesuits to be found in England but that Punishment is not inflicted on them for their Religion but for their Irreligion and Wickedness their frequent and execrable Treasons their restless attempts against their Lives and Government awaken'd and made it necessary for our Kings by Capital Punishments to deter such Traytors
confession that he hath a Right to do it if he survive his Royal Brother otherwise the Law is needless and fights with a meer Chimera or Shadow Besides the Bill of Exclusion is in its own Nature and the Intention of the Authors of it either a Cautionary and Preventive or a Penal Bill or both a Cautionary and Preventive Bill to keep a Papist whether real or supposed I here dispute not from the Crown if so it strongly asserts the Dukes Right because without such a Prevention if he be the longer Liver the Crown will regularly and de jure devolve upon him or else a Penal Bill design'd to punish his revolt from ours to the Roman Church but what sense is it to punish him with the loss of that to which he hath no Right This is as wise as if the Venetians upon some Offence committed by their Duke should make a Law that he should never be King of France 't is brutum fulmen an empty noise and insignificant sound 't is a Law Penal and yet inflicts no Punishment a Diminution and yet the Person is no way lessen'd nor degraded by it His Royal Highness then the Excluders themselves being Judges hath a Right to succeed the King and that the Injustice of their attempt to take it from him may the better appear I shall briefly consider the greatness of this Right or the value of the thing they would deprive him of 'T is an old saying de minimis non curat Lex the Law takes no care about trifles and petty things but overlooks them as below its notice and concern But a Crown sure deserves to be reckon'd inter maxima amongst them that are greatest and most precious and that Law that takes no care to secure it to the Right owner much more that would Rob or deprive him of it ought to be abhorr'd and branded as summa injuria the highest Injury 't is not properly a Law but Impudent Tyranny and Oppression a Conspiracy or Combination of unjust Men to degrade a Prince and devest him of the greatest Right for such the Royal Dignity hath ever been Esteemed by Mankind and their high Value and Admiration of it appear from their Envy at them that have it and their bold attempts to Invade and Usurp it The greatest Enemies of Kings have been are and will be such as are desirous to be so themselves The Rich Orient Jewels that adorn a Crown cast such a tempting Lustre and look so Lovely in the Eyes of Corah and all his Sons that their murmurs and complaints against those that own it do commonly proceed from a Vehement desire to wear it themselves who being misled by their Ambition think it a Glorious Theft to Steal a Crown A prize so Rich and Valuable in their Opinion that they will seize it if they can upon any terms run the greatest hazards expose themselves to the most dreadful Dangers to obtain it attempt it as Jason did the Golden Fleece though watch'd by Dragons and guarded with all the Artillery of Heaven and Earth Bewitch'd and dazled with the splendour of a Royal Throne mad Corah will venture to invade it till oppress'd with the burthen of his Pride and Folly the Earth grows weary of and swallows him up Flatter'd with the delusive hopes of ascending this Foolish Absalon forgetting the Piety and Duty of a Son seduced the mutinous Tribes from their Allegiance to His Royal Father and by their Arms endeavour'd to Depose him whom Heaven it self had invested with the Government and nothing could reclaim the Traytor till he and his Ambition were buried together Search all Histories look out the best the bravest Prince that ever wore a Diadem a Prince adornd with the noblest and most lovely Vertues inrich'd with all those admirable perfections that can endear him to God and men yet these cannot secure him from the Tongues and Conspiracies of Traytors but with Impudent Calumny they will slander him to his People endeavour with cursed Lies to stain his Innocence blemish his vertues and to blast his Glories that they may rob him of the love and esteem of his People bring them by degrees to a dislike both of his Person and Government and so prepare them to take Arms against and depose him What Prince was ever more Merciful and Compassionate then King David as being fashioned and framed wholly according to his Heart who is the God of Mercy and Compassion Yet wicked Sheba the Son of Bichri lifted up his Hand against him and blew the Trumpet of Schism and Sedition to rent his Kingdom from him That peaceful and moderate Emperour Augustus honour'd by his Enemies for his God and the King Pa. 3d. Princely Vertues was assayled ten several times by Conspirators Vespasian even composed of Mildness and Clemency had daily Treasons against him and his Son Titus for his Pleasing and Amiable vertues termed by Suetonius the Love and Delight of Mankind wanted not a Trayterous Caecina Our Martyr'd Soveraign King Charles the Blessed that Mirrour of all Vertues in whom all the Glory and Perfections of his Illustrious Ancestors met and were United how was he Blasphem'd Dishonour'd Ruin'd by them that envied and aspir'd after his Royal Dignity and said with those Wicked men in the Gospel This is the Heir come let us kill him and seize his Inheritance Were Tyrants only subject to the Clamours and Mutinies of the People their misgovernment might justly be accounted the Sole cause of them but seeing the best the most just and mercyful Princes are equally assaulted by them it can be nothing but Envey or Ambition that prompts the chief Rebels and leading Mutineers to enterprise against them They think the Royal Dignity so Superlative a Glory such a transcendent Felicity that they repine and are grieved any should enjoy it but themselves and do what they can to jostle him that is by wright possessed of it out of the Throne that they may Seat themselves in it For though all Rebels pretend the common good yet they all intend their private Profit Honour and Advancement this is the mark they aim at that is only the Colour or Pretence with which they wheedle the People and draw them to their assistance The People 't is certain cannot be better nor happyer then under the Protection of a wise and good Prince under his Wings they are safe and free from Violence and Oppression Here then all Rebels begin their Base and Wicked attempts against their Prince this is their first work to perswade the People who are not so wise as to know when they are well that their Prince is not the Person they take him for neither Loves nor cares for them seems to be tender of their Rights only to make them secure that when opportunity serves he may seize them into his own Hands and spoyl them of all they have Or if the Princes Justice be so great that it cannot be blasted and no aspersions will stick
upon it then they call his Piety in question say he is not Orthodox in Religion but a friend or favourer of the corrupt Church and Popishly affected because they know this will open the Mouths and inrage the minds of all the Zealots against him and consequently expose him to the greatest Dangers So that the transcendent worth value and greatness of this Right appears from the mighty esteem and admiration that Men have for it that which all the ambitious envy the owners for vehemently desire themselves will run all Hazards expose themselves to all Dangers for venture their Lives nay their Souls to obtain must needs be a great thing such is a Crown on Earth which evil Men prefer before one in Heaven and good men think hath nothing which exceeds it but that Consider also the peculiarity and separation of this Right how few there are amongst all Mankind that have any just Claim or Title to the Royal Dignity it is not like the lower honours dispens'd to any great number of Men but impropriate or reserved to a few Persons and Families the commonness of other things abates their value and lessens our esteem of them but a Crown is so great a rarity that it is justly accounted the most Glorious thing upon Earth and therefore it is the highest Injustice to to rob a Prince of such a Jewel It would be remembred also who is the Donour of this Right and we may say of it as our Lord did of St. John's Baptism Is it from Heaven or of Men doth God give Crown 's or the People If they be not in his Donation Daniel was much mistaken who affirms That the most high ruleth in the Kingdom of Men and giveth it to whomsoever he will and all the holy Writers Chap. 4. 25. Err strangely who call all Kings Gods Anoynted and Ministers the Sons of God and the Children of the most high and say he sets them on the Throne and that they Reign by him receive their Power and Authority that is Immediately from him that he removeth and setteth up Kings and is wonderful amongst them they tell us also that Saul and David and Solomon were chosen by him to be Kings over and Govern his People and that the Prophets had Commission from him to go and Anoynt such an one King and Ahija spake in the name of God when he said to Jeroboam I will give the Kingdom unto thee Nor doth the Gospel make any change in this great affair for our Lord himself own'd Pilat's power to be from above and St. Paul affirms not only Government it self to be Gods Ordinance but that the Powers that be the Kings and Princes that then Governed the World to be ordained of God that is as the Learned Grotius observes Authoritatem suam a Deo accipere In Rom. 3. 13. 〈◊〉 non minus quam si Reges illi per prophetas Uncti essent to receive their Authority from God no less then if those Kings had been Anoynted by Prophets were equally that is Constituted or Ordained by him as if God had bid a Prophet go and Anoynt them And if they were so then they are and must be so now Nor doth St. Peter contradict his fellow Apostle when he calls upon the Christians to whom he writ To submit themselves to every Ordinance of Man for by submitting to every humane Creature or Ordinance he means saith Grotius the being Subject Ordinationi isti quae inter homines in terris agentes locum habet habere debet to In 1 Pet. 2. 13. that ordinance of God which hath and ought to have place amongst Men that live upon the Earth not which Men have set up but which God hath placed amongst them and the sense of the Apostle is plainly this Submit your selves my Bretheren to every Prince or Ruler whom God hath set over that Kingdom or Province wherein you live you are not and therefore do not think your selves excused from paying all Loyalty and Subjection to such a Prince because he is an Heathen and you are Christians for that God whom you serve hath given him his Authority his Power is from him and therefore you must Submit to him for his sake If this be not the Apostles meaning his argument doth not inforce the Submission he requires for what sense is it to say Submit your selves to every Ruler that Men have set up whether he be Supream or Inferiour a King or a Vice-roy for the Lords sake it should be rather for the Peoples sake that you may please and gratifie them that they may not be angry or offended at you as despisers of that form of Government which they have Ordained or set up but his urging them to Submit for the Lords sake must infer as a Dr. Faulkner Christian Loyalty page 412. learned person observes that those Men who Govern the World do not act only by an humane Right since if Government were not by Gods Authority and Constitution obedience to it could not bear a respect to God himself And as the Holy Scriptures affirm Kingly Government to be Instituted by God so this is the sense of Antiquity as is proved by that Author to whom I refer the Reader and shall only transcribe Christian Loyalty chap. 2d Sect. 5. page 419. out of him those words of Paulus Orosius That all Power and Government is of God is that which they who have not read the Scriptures do think and they who have read them do know And if God be the Donour of Crowns if he gives the Royal Dignity to and takes it from whom he pleaseth we ought to submit to his wise disposal and be content that he should order this great Affair as he thinks fit For when he will have a Prince to Reign it is not in the Power of Men to hinder it though the People struggle and oppose it all they can and come to that Resolution We will not have this Man Rule over us though they make Laws enter into Leagues and Associations bind themselves by Oaths and Ingagements to oppose and keep him from it yet when they have done all they can he shall Ascend the Royal Throne and Injoy the Crown which Heaven hath design'd for him And on the other side when God will not have a Prince Reign all his Friends Counsels Endeavours how numerous Powerful Politick diligent soever shall not profit or avail him any thing the great Disposer of Crowns and Kingdoms opposeth his Exaltation and therefore he must be content with a lower Station In this Case there needs no Bill of Exclusion upon Earth to bar his claim because there is one passed in Heaven that cannot be repeal'd The Duke then hath an undoubted Right to succeed the King and being so great a Right a Right to that which is admir'd and accounted by all Mankind the Richest Jewel and most Glorious thing upon Earth and hath the God of Heaven for the Donour of it
made up of such excellent and desireable Ingredients as these First I say he would injoy his full Authority Subsect 1. all the Priviledges and Prerogatives belonging to his Royal Place and Dignity all the Rights that God hath annex'd to it he would be a King not an Image of one exercise his Regal Power in the full latitude or extent of it not have it restrain'd or limited to a few things and those the meanest and most inglorious parts of his sacred Office This he cannot have in the Church of Rome for there the Mitre Perks up above the Crown the Pope I mean is Lord over the Prince claims a Superiority pretends to a Power and Jurisdiction over all Kings or Soveraign Princes by Divine Right a Power to Excommunicate and depose them to declare them fallen from all Dominion and Rule to dispose of their Kingdoms and give them to whom he pleaseth to unty the bonds of Obedience or absolve and discharge their Subjects from their Allegiance The first that is the Popes pretended Superiority over him impairs and lessens the Princes Honour makes him a Subject instead of a Soveraign Prince degrades him from the high Station thrusts him lower than Heaven hath placed him renders him not Gods but the Popes Vicegerent or Deputy makes him a Servant to him who is but a Fellow Servant with all the Bishops of Christ and is as strictly and indispensably bound as they are by the express Command of St. Paul to be Subject to the higher Powers that is Kings and Soveraign Princes Let every Soul be Subject to the higher Powers every Man that is whether he be of the Clergy or Laity if of the Clergy tho' a Prophet an Apostle an Evangelist a Patriarch a Metropolitan a Bishop all are included in it and must be Subject to the higher Powers so was St. Paul nay St. Peter himself from whom his Holiness claims Superiority over Kings unto that Cruel Emperour Nero both of them suffering Martyrdom under him and so far was St. Peter from claiming that Supremacy which his pretended Successors have so proudly challeng'd so unjustly usurped since that he gives it to Kings Commanding the Christians to whom he writ to submit themselves to every Ordinance of Man for the Lords sake to the King as Supream as the chief or highest Minister of God upon Earth And if every Soveraign Prince be Supream or the highest Minister of God within his own Dominions as St. Peter calls him how can he have any Superiour To make two such as they of the Church of Rome do in every Kingdom one to superintend the Affairs of Religion the other Civil Rights or Matters of State besides that it is impudently and faucily to divide and separate the Powers that God hath joyn'd together Kings and inferiour Magistrates as the Apostle exhorts being to be pray'd for That we may lead quiet and peaceable Lives in all Godliness and Honesty but how absurd is it that we should pray to God they may do that which according to the Doctrine of the Romish Church they have no Commission nor Authority from him to meddle in that is to provide that their Subjects may lead quiet and peaceable Lives in all Godliness as well as Honesty to take care that their People not only deal Justly one with another but also Worship God aright profess the true Faith and the Holy Religion of Christ and be taught to lead their Lives according to it Besides I say the guilt of dividing the Powers that God hath conjoyn'd or united it is the very dregs of contradiction to make two Supreams in one Kingdom for how can one be Summus or Supremus the chief or highest if the other be equal to him 't is as evident as the Sun when it shines brightest that these are inconsistent one cannot be the greatest if the other be as great nor one the highest if the other be as high and therefore to give the Pope a Supream Power in all the concerns of Religion is however it may be colour'd or guilded over to make the Prince his Slave to give him not an equal but a subordinate and dependent Authority for he that Rules Religion must needs Rule all and therefore the Assertors of the Popes Supremacy as they give him a direct and absolute Power in Spirituals so they give him an indirect and relative Power in Temporals in order to Spiritual and Religious concerns when the Interest of Religion requires it he may Exercise a Temporal Power or Jurisdiction over Princes Excommunicate or Depose them give their Kingdoms to others absolve their Subjects from their Allegiance give them Commission or Warrant to take Arms against them nay to Murder or Destroy them So that the Pope where he hath the Supremacy is really the Kings Master and absolute Lord over him his Dominion is but precarious during the pleasure of his Holiness for so long as he behaves himself humbly and dutifully towards his Holy or Spiritual Father Executes all his orders observes all his injunctions though never so barbarous bloudy and inhumane so long he shall have his Blessing and injoy his Favour and being so dependent he must needs have a tottering Throne and an uncertain Authority the Crown sits loosly on his Royal Head ready at every turn to drop or fall off If he dispute the Commands of his great Master the Pope complain of his Exactions remonstrate against any of his proceedings though never so modestly if he express any sorrow for the intolerable oppressions of his People if he be unwilling to Butcher and Cut their Throats like Sacrificed Beasts or to make Bonefires of Innocent and harmless Men meerly for professing the True Faith and obeying the Holy Religion of Christ If the Divine Goodness be pleas'd to inlighten his Royal Soul with the knowledg of the Truth and by the splendour of that Light he see and condemn the errours and corruptions of the Romish Church then he is an Heretick and they say of him as the Jewish Zealots did concerning St. Paul Away with such a Prince from the Earth for it is not fit that he should Live Excommunicate curse him with Bell Book and Candle then it is meritorious to kill him and his Holiness hath a Ravilliack or a Jaques Clement or some such Villain to assassinate or murder him wholf he effect the execrable Parricide shall be well rewarded upon Earth or if he Perish in the attempt be made as far as the Pope can do it a Saint in Heaven Consider then what Charms or Allurements such a Church can have to invite a Prince into its Communion These certainly are so far from being attractives that they are the strongest disswasives imaginable and instead of drawing him to must needs deter and drive him from it A Prince that knows and hath had Communion with a better must first run out of his Wits before he can joyn himself to such a Church A Church in which he cannot ascend his
and patient people that are not easily Provoked not Revengful Turbulent nor Seditious but of a Gentle Pleasing and Complying Temper these saith Christ shall Inherit the Earth spend their days in great tranquillity be happy in the friendship of their Equals the favour of their Superiours and the protection of their Governours every man is or may be ashamed to injure those that are of such a sweet and obliging temper not that this meekness gives them a Right to any part of the Earth or any of the possessions of it that belong to others but preserves them from many dangers miseries which they that have it not betray expose themselves to renders them patient and contented in all conditions and will if conjoyn'd with all other Christian Vertues secure to them a blessed portion in the Land of Promise the Heavenly Canaan of which the Earthly which God promised to the People of Israel was but a Type or poor Resemblance for of that our Lord here speaks it being the happy Country which every true Christian desires and seeks after an Inheritance as Saint Peter calls it incorruptible and undefiled and that fadeth not away reserv'd in Heaven for him And so far was our Lord from saying any thing in favour of this Principle that he utterly declin'd or refused to intermeddle with mens Temporal Rights at all unless it was to secure them to the owners of which we have two remarkable instances one in the man that came and said to him Master speak to my Brother that St. Luke 12. 13. he divide the Inheritance with me the man was modest you see he did not desire the whole but would have been contented with half the Inheritance To this Proposal Christ answers by way of Reproof Man who made me a Judg Verse 14. or a Divider over you Thou art mistaken I am not come as a Temporal Prince or Judg to give Estates or Possessions to any in this World but to propose an Heavenly Kingdome and Immortal Happiness to all mankind and to tell them upon what Terms or Conditions they may obtain them This is the great concern I am imploy'd in and if thou wilt consult me herein I will soon give thee full Satisfaction That the Man who made this Motion had no Right to the Inheritance seems Evident to me both by the smart Reprehension Christ gives him in these words Man who made me a Judg or a Divider over you I will not meddle in so Unjust a thing as to bid thy Brother divide his Inheritance with thee and also by the Admonition he gives him in the following words Take heed Verse 15. and Beware of Covetousness for a Mans Life consisteth not in the abundance of the things which he possesseth Thy desire of wealth and endeavour to encrease thy own by lessening thy Brothers Possession is a great Sin in thee and of such mighty danger that it ought to be avoided with the highest Care and Caution for though Estates and Possessions are useful to sustain Life yet no Man can prolong his Life nor make it really the more happy by possessing Superfluous Wealth The other Instance is the Question proposed to him by the Herodians What thinkest thou Is it Lawful to give Tribute unto Caesar To St. Mat. 22. 17. which having first reproved them for their Treachery and Hypocrisy he Answers Render Verse 21. unto Caesar the things which are Caesars Pay your Prince the Tribute that is due to him do not defraud or wrong him of any thing that belongs to him far be it from me to Advise or Counsel any to detain the Emperours Right from him If our Lord had design'd to found Dominion in Grace here had been a fit Oppertunity to have done it for when they said Tell us is it Lawful to give Tribute unto Gaesar He might have reply'd no it is not Caesar is an Infidel or Heathen or Wicked Man and as such is fallen from all Dominion and therefore hath no Right to Demand Tribute of the People nor they any Obligation upon them to Pay him any But so far was Christ from giving them such an Answer that he Acknowledg'd Tribute to be Caesars Right and Commanded it to be pay'd unto him and though he was the Son of that God from whom Caesar receiv'd his Imperial Power and Authority yet when the Officers Demanded it of him rather than he would deprive him of his Right he wrought a Miracle that he might have wherewith to pay it which shews the admirable Justice and Integrity of our Lord in that he was careful to secure and preserve all Mens Rights and Properties If any Man refused to Submit unto his Excellent Laws and to come over to his Religion he told him he should have no part nor portion in his Kingdom but then to avoid mistakes he declared that his Kingdom was not of this World not an Earthly but an Heavenly Kingdom and all Right to this he affirms is founded in Grace that it is the Free and Royal Gift of God and the Purchase of his Meritorious Holiness and Sufferings there being nothing in Men to Merit so great a Good the things he requires of them being necessary Dispositions to qualifie or fit them for the Injoyment of it not the Cause moving God to confer it upon them So that though a Pious and Holy Conversation be the great Condition of a Crown hereafter and so absolutely necessary that it cannot be obtain'd without it And though it be an Ornament and Security to him that hath one upon Earth an Ornament as it Gives an admirable Lustre to his Greatness and Renders him Excellent in his Person as well as upon the Account of his Royal Office A security as it Indears the Providence of God and Ingages his tender care of him as it Discourages Wicked and Trayterous Men from attempting or enterprising any thing against him whose Piety makes him Dear to Heaven renders him so highly the Joy and Delight of the Blessed Angels that they are Ready to offer themselves as a Guard and Defence to him and as it procures him the Love Honour and Admiration of all good Men yet the highest Piety or Holiness gives no Man a Title to that Dominion or Soveraignty upon Earth to which he had not an Antecedent Right nor doth the Want of it deprive him that hath it of that Right Christ offers Indeed an Heavenly Kingdom upon Condition of a good Life but an ill one Forfeits no Mans Right to an Earthly And seeing our Lord hath said nothing in Favour of this Tenure but on their contrary that which overthrows and destroys it It cannot be true that Dominion is founded in Grace for he having not founded it so who is the great Law giver to his Church no humane Authority can do it without invading his Prerogative nay as I observ'd before without destroying his Religion because Experience shews us most Men are mightily byassed or led by their
Vertues they are fitter for our silent Admiration than our imperfect and unequal Praises never any Mortal approach'd nearer to Him who was more than Man even God manifest in the Flesh whilst he Lived he was a Saint upon Earth and dying was number'd amongst the prime Saints in Heaven His Enemies were such as are always Enemies to God and all goodness that is the Devil and his Agents and they that deposed and took away his precious Life would have done the same execrable Violence and Injury to the Son of God himself if he had fallen into their Barbarous and Bloody Hands And our present most Gracious Soveraign is equal to any of his Renowned Ancestors in the Princely Vertues of Wisdom Fortitude Justice Mercy Peacefulness and the admirable sweetness and goodness of his Temper So that I may Challenge all the World to shew me four such Princes one after another in any Elective Monarchy so Zealous Defenders of the true Religion so Tender of their Subjects Welfare such Bountiful Patrons and Benefactors to them that they did what they could to preserve them in Peace Piety and Plenty And if in any of their Reigns any of the People Suffer'd and were Miserable it was not the Princes Injustice that made them so but either their own or their fellow Subjects Stubbornness Disobedience and Turbulent or Ungovernable Temper that brought Calamity and Ruin upon them And seeing Elective Princes have more and greater Temptations to Oppress and Injure their Subjects than those that are Successive the Elective must needs be the worst sort of Monarchy And it is so Secondly because exposed to manifold Factions Discontents Quarrels and Dangers We see to what Heats Factions and Disorders far inferiour Elections are subject that they who are to chuse a Parliament Man for a County or a Burgess for a Corporation cannot all Agtee or Fix upon a Person but Run into Parties and Factions one side being fierce and eager for one Man and the other for another till they grow angry and inraged hate and revile one another proceed from words to blows and would break out into open Hostility were there not a Superiour Authority to which they are accountable for such disorders and therefore stand in awe of How much more apt to Feuds and Quarrels to Factions and Discontents may they be reasonably supposed to be that have the Disposal of such a Jewel as a Crown and whose Votes are of that moment and concern as to confer so precious and by all admired a Treasure as a Kingdom and have none to awe or pacifie them the Electors during the Interregnum being the chief and most courted Persons of the Kingdom and may unless limited by Law Protract or Spin out the Election as long as they please and accordingly as they are Byassed by Affection or Interest which may be of Dangerous Consequence to the Kingdom For if any Neighbouring Prince prompted either by his Ambition or provoked by Injuries formerly receiv'd take that Opportunity to Invade them whilst they are debating and quarrelling amongst themselves who shall be King they are in all probability surpris'd and ruin'd for either they must agree and finish the Election presently which the Prince that invades may easily prevent by bribing some of the Electors or else they must imploy some great Person to defend the Kingdom till they have done it He if he succeeds in his Expedition and beats the Invader out if he be not Elected King calls them Ungrateful thinks himself affronted his good Service slighted or contemned having the Army under his Command may easily work upon them by gifts at present and promises of doing great things for them afterwards to afford him their Assistance to make him King by which means the Kingdom is imbroyl'd stain'd with the Blood made miserable by the Slaughter and Destruction of the Inhabitants by the Ruin of Cities and Vastation or Spoyl of Provinces But if on the other side the Electors chuse him King then the other Grandees are discontented and think they have the greatest injury done them every one of them in his own Opinion esteeming himself at least as deserving or worthy of a Crown as the Prince Elected and therefore to revenge the contempt put upon them either break out into Rebellion or invite the Invader to return with offer of their assistance to possess him of the Kingdom So that between Forreign Force and Domestick Ambition and Discontent the poor People endure all the Calamities of War and linger out a tedious Life made so by frequent Oppressions Terrours and Discontents And as the People are miserable in Elective Monarchies so the Prince is unsafe for there is nothing that great Spirits are more Ambitious of than a Crown and the Cardinals cannot possibly be more weary of a long Lived Pope than most of the Grandees in an Elective Kingdom hate a long lived Prince the reason is plain because the Crown not being peculiar or appropriate to any one Family the more frequent Vacancies there are the greater hopes they have of being Elected which is a mighty Temptation to Ambitious and Designing Men to use all the Villanous and Accursed Arts they can by Poyson and other secret ways to Destroy or Take off the Prince that they may fill his Throne whom they have by the basest and most perfidious cruelty deprived of his Life and Kingdom The last King of Poland lay under great Fears and Apprehensions that he should be Poyson'd and his Suspitions of it were so strong and vehement that all the Arguments his Friends could use could not put them out of his Thoughts what reason he had for those fears I know not nor can I tell whether his Death was procured by such detestable means or no but sure I am that many think such execrable things lawful Regnandi causa to possess themselves of Empire and Soveraignty and there is the greatest temptation to practice them in Elective Monarchies because upon the decease of the Prince Reigning every great Person in the Kingdom flatters himself with hopes of Succeeding him But the Successive Monarchies are freer from all these Evils and Dangers for upon the Death of the Royal Father his Son if he have any or else the next of the Family is King which makes our Law say the King never Dies because upon the Decease of one the next Heir is immediately King the Ceremonies of Crowning and Anoynting do not confer the Royal Dignity upon him but only declare him to be what he was as soon as his Predecessor was dead that is King are no more but signs expressing to the People that he is the person ordain'd by God to Govern or Rule over them and to whom he requires them to pay all due Honour Loyalty and Obedience By this immediate Succession all those Factions are avoided which often prove mischievous and Ruinous to the People so are all the Dangers Miseries which attend an Interregnum that may happen in the
its desired rest and satisfaction he is neither ashamed in publick nor affraid in private but finds his actions so fair and just and agreeable to the dictates of right reason that he is highly pleased every time he reflects upon them And as his obedience to the Law of Christ secures his inward so it provides for his outward happiness for every Man that Lives as Christ requires him hath his promise to assure him of all those Enjoyments that are necessary to his well being upon Earth his Piety towards the great Governour of the World invites his Bounty and calls down his Blessings upon him and he that is so liberal to all the other Creatures as to open his hand and fill them with plenteousness will not let those Nobler Beings that Love Adore and Reverence him want any thing that is good for them Besides the several branches of the Law of Christ the Vertues it commands us to practice have a direct tendency this way thus Temperance preserves our Health and Estates makes our Lives both long and provided for and Justice is not only an Honour or Reputation but a great Safeguard and Advantage to us the Labour or Diligence Christianity enjoyns every Man to imploy in his calling hath an apparent tendency both to obtain these outward conveniencies of Life and to improve or increase them and the being Contented with the possessions that either descended to him by Inheritance or which he acquired by the Blessing of God upon his labour and industry affords him great Comfort and Delight as it frees him from the vexations of Covetousness the tediousness of Expectation and Attendance the grief and torment of Disappointment and obliges him to an acquiescence and satisfaction in his present Enjoyments he that is continually desiring and pursuing things which he apprehends to be necessary ingredients in his happiness or the materials of which it is composed must needs be miserable because he hath not attained to but is in pursuit of that which he calls his happiness and is uncertain whether he shall ever be able to possess himself of it but the contented Person is actually happy because he hath reduced his desires to a complacency or delight in that which he is possess'd of And as these so all the other parts of the Christian Law are a present Blessing and Advantage to the Observers of them as well as the Conditions of that Eternal Felicity which is to commence at the period of this life there being such a necessary connexion between the Precepts of Christ and the Rewards of his Kingdom that they who obey the one shall certainly enjoy the other and they must needs be Blessed to eternal Ages that perform those noble things to which our Lord hath promised that blessedness both because he is faithful that hath promis'd and that is the certain consequence or result of those So that consider'd single or a part Christianity makes every Man happy that obeys or lives according to it It promotes the felicity of mankind also as conjoyn'd or united in Societies which are either private or publick Families or Kingdoms The happiness of Families by obliging Husbands to love treat their Wives with due tenderness and respect and them to reverence obey and be faithful to their Husbands and to live together in peace and concord by injoyning Parents as nature prompts them to take care of their Off-Spring to Provide for and Educate them in Piety and the Fear of God and these to Honour Obey and if by any of the misfortunes of the World they fall into want as gratitude obliges them to relieve their Parents by requiring Servants to be faithful and obedient to their Masters and these to be just merciful compassionate to them knowing they have a Master in Heaven God Almighty to whom they are answerable for all their Actions for in the performance of these mutual Offices the felicity or welfare of Families consists The happiness of Kingdoms by obliging Princes to Govern with Mercy and Justice to take care that their People lead quiet and peaceable lives in all godliness and honesty that they neither wrong one another nor be injured by other Princes or States but that they be protected both in their Persons and Estates from Violence and Oppression by requiring the People to honour and obey their Princes and all that are in Authority under them to pray for their prosperity to pay them Tribute to Defend them with their Persons and Estates that no harm nor violence may happen to them by Commanding all the People to Love and deal Justly one with another not to hurt or injure but to Help and Succour or as they have Oppertunity to do good unto all Men to put on Bowels of Mercies Kindness Humbleness of Mind Meekness long suffering forbearing one another and forgiving one another if any Man have a quarrel against any which are excellent Preservatives of that Peace and Unity which they are Commanded to follow with all Men and without which they cannot be happy And is not that an happy Kingdom where the Prince Governs with Justice and Mercy Preserves his People in Piety Peace and Safety they Honour Obey and Serve him faithfully deal Justly with and Love one another where there are no Cruelties nor Oppressions no Treasons nor Seditions no Hatred nor Contentions but Justice Loyalty Peace and Charity Reign or Flourish this must needs be an happy Kingdom and the People Blessed that are in such a Case and if Christianity was heartily and universally received and obey'd it would make all the Kingdoms and Nations of the World so exceeding happy and blessed not only conduct Men to Heaven when they Dye but turn this Earth into a kind of Heaven to them whilst they Live And seeing Christianity prosecutes that which is the great design or tendency of the Law of Nature the Common good of all Rational Beings the Glory of God and the Felicity of Mankind 't is reasonable to believe that this is contained in that That the Law of Christ is a perfect Digest or Body of the Law of Nature This might be farther confirm'd by comparing things contained in both these great Laws but this I need not do because every Mans Reason will tell him that these Laws having the same Author and the same end must be the same in Substance and agree in the Means ministring to that which is equally the Design of both for neither can God be Glorifi'd nor Mankind made happy any other way than that which Christianity directs and the Glorious Author of it reduces to these two Heads the Love of God and our Neighbour the first containing all those Expressions of Honour which the Transcendent Excellencies and Perfections of the Divine Nature challenge from us and all those grateful Returns which as obliged Persons we owe to our great Benefactor the other comprehending all that Justice Mercy Charity Temperance and those other Vertues which conduce to our own and
they use the best and most pious methods to that purpose Princes and Magistrates 't is certain may ought to do every thing that is just and innocent for the safety of the true Religion but if they use any wicked or forbidden means to protect and defend it these by the just Judgments of God increase the danger both hasten and render the fall of it more ruinous and shameful it dies certainly because God hath determin'd it shall and that with reproach and consequently leaves an ill name behind it not by its own Demerit but by the Errours and evil Practices of its lovers and admirers Now whatever Errours either of Judgement or Practice this Device of yours leads any of the People into and whatever Ruin or Miseries they thereby bring upon themselves either in this World or in the other all these you are answerable and will be called to a sad reckoning for if not before yet in that great day when the Righteous God shall bring every work into Judgement with every secret thing whether it be good or evil if you do not prevent it in time by rectifying their mistakes and changing their opinions of it which you may easily do by representing to them faithfully and plainly the great Jnjustice and Impiety of it that Religion Condemns Right Reason and common Honesty Forbids it that it is Evil in it self Dangerous to the King and Mischievous to the People and therefore to be abhor'd not admired rejected not chosen Such a Declaration as this from you will recover the People out of the Errour and Snare into which you have drawn them and reclaim them from doting on it but if you do it not so long as they have your Persons in Admiration and cry up your Opinions as Orracles they will be very difficultly if at all convinced of the Injustice of it and you omit that which is necessary to compleat your Repentance and consequently to obtain your Pardon from all whom you have thereby injured and offended If you do the other God will be merciful his Anoynted forgive and his Royal Highness be reconcil'd to you then it will be well with you and happy shall you be Well but you will say if we lay aside Subsect 6. this Expedient will not the Romans come and take away our Place and Nation must our Religion our King and all that is Dear to us be endanger'd by the Papists and shall we do nothing for our Defence and Security This is an hard saying who can bear it As for the Romans there is no doubt but they will recover their lost Soveraignty and set up their Religion here if they can though it be a great question whether they can do it and we should be very much to blame and perish cheaply if we do not use all fair and lawful means to preserve our selves But as for those that are unjust and sinful as I have proved this Project of yours to be as they will do us no good so we have no need to use them For first Is there no God nor Providence doth not he that made Govern the World Hath he no care of nor concern for them that profess his Truth and reverence or obey his Laws That he is you do not Question and you have no Reason to doubt the other because St. Peter expresly affirms it calling upon us to cast our care upon him because he careth for us Hath 1 Epist 5. 7. our Lord who when he was upon Earth did with so much Labour and so many Sufferings purchase to himself a Church and People who loved and gave himself to Death the cruel and reproachful Death of the Cross for it hath he I say no kindness for his Church no care at all of it now he is in Heaven Doth the Glory in which he shines on the right hand of his Father the Rapturous Joys and unconceivable Felicities he is there possess'd of divert his thoughts or render him unmindful of his faithful Servants and devout Worshippers upon Earth so that he cares not what becomes of them or if he bears them good will loves and is kindly affected to them is he so poor so impotent a Prince that he is not able to protect them What Shame and Folly and Impiety is it to think so meanly and unworthily of him He that when he was upon Earth healed the Sick raised the Dead and did so many wonderful works must needs now all Power is given him both in Heaven and Earth be a most mighty Saviour and Deliverer of his abillity then to help and defend us there can be no question or doubt at all all the dispute is whether he will do it And to my apprehension those words which St. Mathew relates as the last he speaks upon Earth have a favourable aspect this way Loe I am with you alway even to the end of the Chap. 28 20. world I am going from you returning to the glorious place from whence I came to take possession of the Throne prepared for me in Heaven but assure your selves that when I am there I will be careful of you though you have not my Bodily presence yet I will afford you my Protection and Assistance for those words I will be with you signifie commonly will deliver you as in that promise to the Prophet Jeremy be not affraid of their faces for I am with thee to deliver thee saith the Lord and Chap 1. 8. St. Stephen speaking of Joseph saith God was with him that is as he explains it in the following Acts 7. 9 10. words deliver'd him out of all his afflictions 'T is true indeed this as all other temporal promises are must be understood cum exceptione crucis that Christ will be with protect and deliver his Church and People from all dangers and sufferings so far as is consistent with his Honour and Glory and the Interest of his Religion when their Sufferings are necessary to do him Honour in the world to recommend his Religion to others and gain Converts to it then he is With those he makes choice of to be his Martyrs and Confessors to strengthen and comfort or inable them to bear their Sufferings with Joy and Patience with a thankful and quiet Submission to his good will and pleasure And when his Sufferings can either do honour to Christ or Service to his Religion he is unworthy of the name of a Christian and can expect no portion in his Kingdom that repines at or seeks to decline them by Sinful means This was the case of the Apostles Christ was with them in the first sense to deliver them from many Dangers and all their Enemies till they had accomplish'd their Ministry preach'd the Gospel to the World appointed others to succeed them in their great holy Office left his Religion in such a condition that by his blessing and protection it was able not only to keep its ground but to make new conquests and
World let us make our devout Addresses to Heaven as constant as we apprehend our dangers either are or may be Let the Houses of God the sacred Places set a part for Prayer or Invocation of his name be more frequented and resorted to Let us go into his Sanctuary and fall low upon our Knees before his footstool lifting up unto him holy hands without wrath and doubting And let our own Houses be Temples or Houses of Prayer in which at morning and evening and at noon day let us be sure to pray and that instantly for the safety of the King and the Royal Family and the preservation of our Excellent Religion as it is now by Law Establish'd that we may lead quiet and peaceable lives in all godliness and honesty Let us be so wise as to consecrate large portions of our time to and be frequent in Prayer esteem it an high and eminent expression of Love and Loyalty to your Prince and of Zeal for our Religion to commend them often to the care and protection of the Almighty No Man can have such a multitude or hurry of Affairs but that as Religion obliges him he may spare some time every day to be spent in devotion and it will be no interruption to them if he often present that short but most comprehensive petition of our Liturgy to Heaven Oh Lord save the King But if any think that as the surly and stubborn Devil in the Gospel could not be cast so Popery cannot be kept out by Prayer alone add Fasting to it and see what they will do united for these two together have ever been accounted of great efficacy to remove the Miseries that People lay under and to avert the Dangers and Calamities they feared When that dreadful doom was by Jonah denounc'd against it Yet forty days and Niniveth shall be destroy'd the King Proclaimed a Fast and the People observed it heartily bewail'd their Sins cry'd mightily to God for Mercy And he saw their works and repented of the Evil that he said he would do unto them and he did it not And if we take this course humble and afflict our Souls with Fasting Lament or be heartily Sorry for our Sins our Prayers will be very effectual and successful such prevalent Orators in the Court of Heaven that none of them will return empty but bring down the choicest Blessings with them Holy vows too do not only express the earnestness of our desires but enforce or add Efficacy to our Prayers when Jacob was to take his Journy to Padan Aram he made a vow unto Gen. 28. 20. the Lord saying If God will be with me and keep me in the way that I go and will give me bread to eat and raiment to put on so that I come again to my Fathers house in peace then shall the Lord be my God and this stone which I have set for a pillar shall be Gods house and of all that thou shalt give me I will surely give the tenth unto thee So may we say but then as he did we must be sure to perform our vow If the Lord will be with us and keep us from the Romish Superstition Cruelties and Oppressions then shall he be our God him will we Love Adore and Magnifie and his Laws shall be so dear to us that we will Reverence Obey or Live according to them all our days and we will express our grateful sence of so high a favour by setting apart liberal portions of our Estates to Pious and Charitable uses there shall be no want as of Churches to Worship him in so of Maintenance for his Priests the Impropriations which Popish Avarice and Sacriledg alienated shall by Protestant Piety and Charity be restored and plentiful provision made all over the Nation if it be not sufficiently done already for the relief of the Poor that our very Enemies seeing our good works may be converted to us For to endear the Providence of God over us and to strengthen or enforce our Prayers our care must be to obey our Religion to lead the most pure and Christian Lives that the admirable purity of our Doctrine may not lye hid in the Books and Monuments of our Church but display its beauties in our Lives and Actions This will be most Acceptable or Pleasing to God render us his Joy and Care Then he will keep us in Peace and Safety delight to do us Good suffer none to do us Harm or Violence but Destroy our Enemies and Plague them that hate us this is to commit our selves to him in well doing and will invite him to be very tender of and watchful over us A Nation of such Livers would be a fair though imperfect resemblance of Heaven both in their purity and safety If there had been but ten such just Men amongst the mighty crow'd of Sinners in Sodom God would have spared them all for their Sakes their Piety would have been a protection and security to that brutish Rabble that not only refused to imitate but hated and derided them for it They that destroy holy and good men do themselves the greatest harm and mischief not only because they shall be fearfully punish'd after this Life for the Cruel and Injurious usage they offer'd them have Judgment without mercy because they shew'd no mercy but also because when they who by their Prayers and Piety kept the heavy Wrath and Vengeance of God from falling on their guilty heads are removed they will descend upon them in the most dreadful manner and with the most destructive fury A good Life setting providence aside is of it self a great preservative as it keeps Men from running into needless dangers from doing injuries and thereby giving provocation to others Some bring misery and ruin upon themselves by the Slanders and Calumnies they are guilty of some by Frauds Rapines and Oppressions many by Violence and Murders multitudes by Treasons and Seditions others by Lust and Intemperance some undo themselves by one Sin and some by another besides the fearful and eternal Punishments they bring upon themselves after this life all which are avoyded by a Pious and Christian Conversation and if all men were truly holy and religious and would continue so they would be perfectly safe or free from danger for all the sufferings and dangers of the good proceed from them that either cast off all Religion and Fear of God or if they profess do not practise it but make it a Cloak of Maliciousness a Cover for all manner of Injustice Oppressions and Cruelties These as they always hate so they are continually plotting against the just and watch all opportunities to do them harm and injury but God is their helper and defender he knows the dangers that threaten and the malice of their Enemies against them and if he take them into his protection they do in vain conspire or attempt against them To say a Being so wise and powerful and merciful as God is that hath by