Mr. Adams' SERMON BEFORE THE HOUSE OF COMMONS November 5th, 1696.   

Veneris, Sexto Die Novemb. 1696.  
ORdered, That the Thanks of This House be Given to Mr. Adam's, For the Sermon by him Preached before This House Yesterday at St. Margaret's Westminster: And that he be Desired to Print the same: And, That Mr. Rowney and Mr. Harcourt do Acquaint him therewith.  
Paul Jodrell. Cler. Dom. Com.   

A SERMON Preached before the HONOURABLE HOUSE OF COMMONS, AT St. Margaret's Westminster, November the Fifth, 1696. BY J. Adam's, Rector of St. Alban Woodstreet, and Chaplain in Ordinary to His Majesty.  
LONDON: Printed by Sam. Bridge in Austin-friars-s; for Thomas Bennet, at the Half Moon in St. Paul's Churchyard, MDCXCVI.   

A SERMON Preached before the HONOURABLE HOUSE OF COMMONS, etc.  3 cap. DANIEL 28. v. 
Then Nabuchadnezzar spoke and said; Blessed be the God of Shadrach, Meshec and Abednego, who hath sent his Angel, and delivered his Servants that trusted in him; and have changed the King's word, and yielded their bodies, that they might not serve nor worship any God, except their own God.  
THE Occasion of these Words must be too well known to be Repeated in all its Circumstances. Nabuchadnezzar being Returned from a Victorious Expedition which he had made into Egypt; Vain upon his Success, and therefore forgetful of his Dream, and Daniel's Interpretation of it, or perhaps, in Contempt of both, sets up an Idol near Babylon, and makes a Decree, That whoever did not Worship it should be burnt alive.  
But these Three Jews refusing to do so, and persisting in their Refusal with a Holy Constancy, he falls into a Rage, commands that the Furnace should be made Seven times hotter, and that they should be thrown into it immediately.  
But, How vain is the Rashness of successful Pride! or the cruelty of boundless Power! when opposed against the God of Heaven and Earth, and when employed against such as Trust in him; He sends his Angel and delivers them, and this Miracle turns their Enemy's Heart; makes him acknowledge his Error and their Virtue in that They yielded their bodies, and changed his word; Exposed themselves to Death, and made him change his Opinion, upon their wonderful Deliverance, and join with them in the Praise of the only God.  
I hearty wish, That they who have exceeded the Cruelty of this King, in so many barbarous Conspiracies against this Nation, would but imitate him in this last particular, and be moved by the Wonders of our Deliverances, to confess their Error, and to Give God the Glory.  
But alas! We are not like to find anything of this: The same Spirit which they were of when they engaged in that Bloody Enterprise, from which our Forefathers were Delivered this Day, is still working; and though it breaks out now and then, like subterraneous Fires, and Disappears again, is not Extinguished; nor like to be so (while Ambition or Superstition will be still supplying new Fuel) but with the General Conflagration.  
This makes this Solemnity necessary upon a double Account, not only to make us Grateful for what we have received, but to make us Watchful against the same Dangers hereafter.  
In order to both, I shall Discourse of these Words in this manner.  
1. I shall consider the particular Cause of the great Danger which these Men were brought into, namely, For that they would not serve nor worship any God except their own God.  
2. I shall examine the Pretences of Religious cruelty, not only as to such extremes, but also, as to any kind of Violence offered to our fellow Christians, upon the account of Christianity; and show, that this is proportionably unjust and unreasonable.  
3. I shall make some Reflections upon these Jews Deliverance, and Compare our own with it.  
And having said something upon each of these, shall conclude all with the Duty of Thanksgiving, which is the Design of these words, and the Business of this Day.  
1. I am to consider the particular Cause, for which these Men were brought into this great Danger; namely, for that they would not serve nor worship any God except their own God; But the Injustice of requiring this of them must appear at the first Glance; because it was not only contrary to Natural Reason, but also to that Law which God himself had Revealed to their forefather's.  
There is no one that has any Conception of God, but must allow him to be Infinite in all his Attributes. But Infinity implies Unity; there cannot be more than one Almighty or Alwise; than one first Cause of all things; or, than one Supreme Governor of them all. Therefore, if this Being is but one; Divine Worship must be due to Him alone: To give it to any other Object, would be the making that, God; and not only the most provoking Affront to the Great Creator, but the Confusion of all Belief, and the Corruption of all Morality.  
This made God forbidden the Jews the serving any of the Gods of the Neighbouring Nations, under such severe Penalties, upon any pretences of Miracles whatsoever; particularly, 13 Deut. 1, etc. If there arise among you a Prophet, and give a Sign or Wonder to entice you to serve other Gods, and it shall come to pass, thou shalt not hearken to the words of that Prophet; but he shall be put to Death. If thy Brother, thy Son, thy Daughter, the Wife of thy Bosom, or thy Friend which is as thy own Soul, entice thee secretly, saying, Let us serve other Gods; thou shalt not spare nor conceal him, but thou shalt surely kill him. Since this then, was not only against Reason, but Revelation: Since God by so many Prohibitions, Cautions and Threats, proved Himself to be Jealous in this Particular; the refusal of these Jews was not only Lawful, but highly Commendable, and the Death they were Exposed to, upon this Account, Barbarous and Unjust.  
It cannot be denied, but the Dangers which this Nation has been Exposed to so often; from open Violence, but more from basest Treachery, has been upon this very account. One of the greatest Differences which we have with the Church of Rome is, because we will not serve nor worship any God except our own God. This is one of the most profitable Absurdities that is sheltered under Infallibility. And therefore our Refusing of it, and the Reasons why we do so, always provoke them in the highest manner, and makes them fly to Cruelties instead of Arguments: As if Image-Worship could not be supported, any other way than by the same Barbarities that it was brought in at first.  
But the Obligations we have to continue in this Refusal with unshaken Constancy, are greater than these Jews had, as Rising not only from the Laws of Nature, and of Moses, (which is still in force, as to this particular): But also from the Law of Christ: The Merits of his Death, the Prerogative of His Intercession being extremely weakened by this; and the Conditions of the Gospel-Faith in Him alone, and Repentance thro' Him only, overthrown.  
Therefore, as God showed his Approbation of these Jews Refusal, to worship Nebuchadnezzar's Image, by the Miracle he wrought in their Deliverance: So, I doubt not, but he has showed so many Wonders in Delivering this Nation so often, for its Constancy in the same Refusal; though in all other respects, most unworthy of the least of His Mercies.  
II. I come to Examine the Pretences of Religious Cruelty, not only as to these Extremes, but as to any Violence offered to our fellow Christians upon the account of Christianity; and to show, that this is proportionably unjust and unreasonable.  
The Pretences of all Religious Cruelty may be reduced to these two; either to Promote God's Glory, or our Neighbours Good; but this is not proper for either of these purposes:  
1. Not proper to promote God's Glory: by this, I take to be meant, one of these two things; The improving that Notion of God which Men may have by the Light of Nature; or, The making his Revealed Will to be more readily embraced by them.  
As to the first of these: If we consider Mankind in the State of Nature, without any Improvement of his Reason, or Advantage of Revelation. We may suppose, That while they wandered about in a Wild and Savage Manner, they were not very solicitous about the Worship of God. But when Self-Preservation began to be Alarmed by some Evil which they suffered, it forced 'em to acknowledge some Superior Being.  
As Fear was the chief Cause of this, so their Worship was Cruel, and their Manners (which are always influenced by the Nature of Religion) Barbarous. But when they began to Settle into Societies, and to Converse with one another; When in the leisure of Peace and Plenty, they reflected upon the First Cause of the Benefits which they enjoyed; and from the Contemplation of God's Goodness in his Works, risen gently to the Discovery of his Goodness in his Essence; then Love grew the Principle of their Glad Obedience. And accordingly their Worship was Bloodless and Cheerful, and their Manners Innocent and endearing.  
So that the Improvement of Humane Nature consists in the Notions of Goodness in the Divine, and God's Glory was manifested to the World. Not only, by such worthy Conceptions of Him, but also, by the mild Influence which these Conceptions had upon men's Minds and Actions.  
But if, when Men had got thus far by the Light of Nature, any one should have started up, and pretended to have offered Violence to his Neighbour; to have afflicted, tormented, nay murdered him, by a particular Commission from God himself, and in order to his Glory; then Love must have given place to Fear immediately, and Humane Nature turned Wild and Savage again: And either have Renounced all Belief of a God; or imagined Him to have been so Dreadful a Being, and Worshipped Him in so Barbarous a manner, as would have been far worse: For as Plutarch says, Would it not be more for the Honour of the Gods? 
Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For the Scythians and Carthaginians, who offered Men upon their Altars, to have denied their Being altogether? than to Teach, That they delighted in such Sacrifices? Had the Titans prevailed against Heaven, and Usurped the Government of the World; What other Victims but these, would they have required of us? Such are the Sacrifices which every Rash Enthusiast offers; and so, much more, do some Zealots detract from God's Glory than Atheism itself.  
But if in the next place, Violence is intended to promote the Gospel. How Contradictory and Absurd is this! This is to Recommend Love by Hatred, Mercy by Cruelty, and Forgiveness by Destruction.  
That which distinguishes the Gospel so gloriously, is its being so admirably disposed to beget Love and Peace, Justice and Charity among all Men. Here Forgiveness is improved into Beneficence, and Humanity exalted into Charity: Here Injuries are returned with Pravers, and Curses with Blessings: Here all our Duty is summed up under those two sweet Commands, Thou shalt love the Lord thy God with all thy Heart, with all thy Soul, and with all thy Strength, and thou shalt love thy Neighbour as thyself. Love alone is the fulfilling of this Law; And this is made by our Blessed Saviour, the Particular Distinction of his Followers, By this shall all Men know that ye are MY Disciples, if ye love one another. The Pharisees taught, That it was lawful to hate Enemies, and preferred the observation of the smallest Duties, before the works of Justice and Mercy. The Cynics renouneed all Humanity; the Stoics reckoned Compassion an Infirmity, and if they Revenged not Injuries, it was out of Pride, not Humility; because they looked upon it below their Affected Grandeur, to be disordered by them; not because they forgave them: All other Sects were deficient in this particular.  
But Christianity improved Humane Nature into the likeness of the Divine; And therefore our Blessed Lords Disciples were to be distinguished from the whole World, by their loving one another. And what Examples of this did our Great Master leave us! How did he go about doing Good! Healing the Sick graciously! Instructing the Ignorant gently! and Reproving the Wicked calmly! And after innumerable Injuries of Contempt and Violence, with what Meekness and Patience did he Die for the Sins of the whole World. And after all this, shall men dare to impoverish, imprison, murder their Brethren, in the Name of this JESUS! Shall they in this Saving Name, which was used of Old, only to Heal Diseases, and Cast out Devils, Form so many Conspiracies, Execute so many Massacres, Spill the Blood of so many Thousands! as they have done in Piedmont, Hungary, Germany, Ireland, England! All the World over.  
Alas! When I consider those Arts of Cruelty, those elaborate Tortures, and studied Deaths, those Ruins of Cities, Subversions of Kingdoms, and Murders of Princes, which have been done in this Blessed Name, and all this pretended officiously, for his Service, and the promoting of his Glory: I cannot but represent to myself the Lamb of God, the Prince of Peace, turning away from such Spectacles of Horror, saying, Who hath required these things at your Hands? Ye know not what Spirit ye are of, the Son of Man did not come to destroy men's lives, but to save them.  
This was the design of our Saviour's Coming; the Spirit of Peace and Love is that which we ought to be of; and which is so sweetly diffused thro' all the Gospel, and was so effectual in promoting it against the Wit of Athens; the Power of Rome; and the General Prejudice of the whole World. But if men, instead of this, will be guilty of such Cruelties upon the account of Christianity, this must be so far from recommending it, that it is enough to make the Name of Christ blasphemed among the Gentiles; and to cause every one that suffers under it, or that beholds such Sufferings, to persist in their Errors more stubbornly, as will further appear, if we consider:  
2. The other Pretence of Religious Cruelty, which is, to promote the Good of our Neighbour: But not only these Extremes of which we have been speaking, but all kinds of Zealous Violence, are improper for this purpose.  
This is generally disguised under the specious Pretence of Zeal. But true Zeal ought first to be employed upon ourselves. When men become Examples of Fervency in their Piety, and Mortifications in their Obedience or Repentance, than they most effectually contribute both to God's Glory, and their Neighbours Good. Zeal is as necessary to the life of Devotion, as the Natural Heat is to that of the body. But than it is apt to become Feverish, and disturb the Brain. It often renders our own good Actions, hasty and imperfect, though surprising at first sight: As Plants that are forced by artificial Heat, come before others indeed, but bring not with them their natural Smell or Taste. But generally it affects to show itself at our Neighbour's Cost; it blazes outwards, like Nebuchadnezzar's Furnace, and destroys whoever comes in its way, though its own Friends.  
But holy and innocent Zeal! innocent and therefore holy! shoots out its Flames directly towards Heaven, and casts a Light upon all that are round it; but such a Light as is for their Comfort and Direction; such a Light as God Himself is, when he shines out upon the humble Penitent, in the reviving Glory of Goodness and Mercy; Not a devouring Flame; not a consuming Fire.  
The Promises, that, He that saves a Soul from Death shall hid a multitude of Sins; that, He that turns many to Righteousness, shall shine as the Stars for ever and ever; make many very earnest to bring over others to their Opinions, and to use Violence to this purpose; but No Man is crowned except he strive lawfully: It is not enough to be zealous in any matter, unless we observe those Rules and Conditions which God has prescribed to us. And if Men really sought their Neighbours Good, as fervently as they did their own, they would find, that Violence is not only against the whole Design of the Gospel (as has been shown;) but also against their own Design of convincing their Neighbour.  
For Religion must be a free Consent of the Soul; and can be acceptable to God only as 'tis Voluntary. He requires Truth in the inward parts; and that we should Love him with all our Hearts, with all our Minds, etc. But how can this be without full Conviction; and how can full Conviction be wrought, but by gentle Usage, calm Reasoning, and good Example: The Will can never be forced to give a sincere Assent, after all the Violence that can be offered; But Reason upon the appearance of any Force, is apt to Contract itself, and prepare for Resistance; both because Truth may justly be suspected, if it comes in so Hostile a manner; as also, because it cannot have leisure to examine What is Truth, when the Business is grown to be Self-preservation.  
Besides, All Error, considering the Vanity of Mankind, is of a nice and tender Nature: It requires a great deal of Management and Address, to make People own that they are in the Wrong, Especially in matters of Religion. But if instead of this, Violence is offered, and men's Interest, Liberties or Lives, are any way touched by Persecution; not only Conceitedness, but Anger and Revenge confirm the Error, and make it sink deeper in the sullen Sufferer: And when People are once brought to suffer, this will rather disperse than suppress the Error, (as some Stains spread the wider, the nearer they are held to the Fire.) For Constancy in Suffering gives Reputation to the Cause, whatever it is; because every one can judge of Courage, Meekness and Patience, though few of Truth; and Pity (in a Good-natured Nation especially) softens the beholders into a liking of the Sufferer; and brings him by degrees, to Excusing and Defending him; and at last, insensibly, to the Embracing his Opinions.  
Therefore the utmost that we can expect from Force is an outward Compliance; and that either from timorous People; or from such as will not prejudice their Interest for any Religion in the World; of which there are too many! Violence may extort perhaps, Confession from the Mouth, but will not hinder Curses, at the same time, in the Heart; it may fright People into counterfeiting, but not persuade 'em into believing; and after all the Industrious Cruelty of Inquisitions or Dragoons, there will be Jews in Spain, and Protestants in France, as Prostrate as any at the Elevation.  
But one particular Reason against the Rashness of Zealous Cruelty, or any General Violence, is, because the Good should not suffer with the Evil; this was a Consideration of that Importance, that our Saviour left ample Instructions concerning it, 13 Matth. 29, 30. where he positively forbids the gathering of the Tares, lest they should root up the Wheat also; and his Orders in this matter are, that they should Let both grow together till the Harvest. This (as St. Chrys. upon the place) was to forbid Wars, Blood and Slaughter upon the account of Heresy; for if People will take up Arms to murder Heretics, many innocent Men must suffer with them. This is so plain, that it touched one of the Boldest Conspirators in this Days Treason; and made him consult his Confessor upon it: And though the Jesuit gave it against our Saviour; yet no Protestant sure, can doubt which he ought to follow.  
For these Reasons, no Religious Cruelty; no Violence of Zeal is proper to promote God's Glory, or our Neighbours Good: But on the contrary, Unreasonable and Unjust.  
But though these are the usual Pretences, yet the true Causes of all Extremes of this kind, are of another Nature. I shall instance in two or three, which may most immediately concern us.  
I. The first is, the Pride and Haughtiness of Power: there is no doubt but Nebuchadnezzar's Fury was inflamed to such a height, to see his Decree slighted by none but these Three Jews, his Slaves, his Captives; he was concerned for his own Honour as much as his Idols: the same Temper which makes men Peevish and Passionate when they cannot get the better in private Disputes, breaks out into Persecution, when it meets with Power: True Zeal is the fervency of Love, and therefore beneficial; but counterfeit Zeal is nothing but the fervency of Pride, and therefore destructive.  
And there is no question but Disdain that so small an Island as this, should be able to confate and oppose 'em so long, has exasperated 'em to such a degree: For though the Cause of God, and Religion is pretended, all the Conspiracies against this Nation, have been owing chief, to the Pride of Supremacy, and the Indignation of Infallibility.  
II. Another Reason of this is, the endeavouring to recommend ourselves to Man, rather than God: 'Tis usual for Men to engage in some Party, to further their Ambition, or Interest, and then something extraordinary must be done, to show their Fidelity to that Party. This is a very general Corruption, and a great Reason of that Prejudice and Passion, that want of Charity and Union, or rather, of that increase of Division and Bitterness among us. For since all Men cannot be of one Opinion; He that is eager to approve himself to some particular Number, must needs do it at the others cost: Therefore though the Service of God, and the Good of Mankind is pretended never so much; we may be assured, that whoever is Cruel and Barbarous for his mistaken Neighbour's sake, for his suffering Saviour's sake, is so only for his own sake, and that 'tis some other God which he serves and worships, besides the true God.  
III. The last Reason of this, which I shall mention at present, is, An Opinion that such Violence is meritorious for the Expiation of former Sins. This is one of the strongest supports of the Supremacy. For if a Prince is known to have been of a Vicious Life, and can be made sensible of this by his Confessor, 'tis but pointing him out such or such Heretics, and their Destruction, shall be his Pardon; and inferior Persons are made use of to the same purpose, proportionably.  
But is there any other Atonement for Sin than our Redeemers Sacrifice! Or shall Man make use of the Blood of Christians and Subjects to this end, instead of Faith and Repentance? Alas! what Extremes may a misguided Conscience be driven into! and how dreadful is Sovereign Power! when made use of to atone for its own Gild, and whetted on by Superstition and Revenge for this Purpose! Blessed be God That we learn this, rather from others Sufferings than our own Experience!  
These are the true Causes of Religious Cruelty, and the barbarous effects of Zealous Violence, though others are pretended: But there are lower degrees of it, upon the account of lesser Differences, which are proportionably unwarrantable, and whoever persecutes his Brother for Opinions, not dangerous to Government, not destructive of good Manners, not detracting from the Divinity of our Saviour, or the Authority of God's Word, is greatly mistaken, and under Condemnation.  
That Jesus! who died for us all, recommended us to one another, by the strictest Obligations of Mutual Love; and his Apostles enforced the same continually, commanding us, to bear one another's burdens, and to let our Moderation be Known unto all Men; and unless this mind be in us, which was, so remarkably, in Christ Jesus, I cannot see with what Confidence, we can contend for his Glory, or presume to be called by his Peaceful Name.  
But though Persecution is so faulty, and Moderation so commendable, they are not always presently distinguished, being extremely disguised by Cunning and Hypocrisy, according as Men have occasion to raise Anger, or move Compassion.  
Persecution is the Cry of all Monstrous Opinions when they first Crawl out into the World; if any thing is Vented, though never so destructive to the Fundamentals of Government, or Christianity, it gins with an Invective against Persecution; and though the whole Treatise has nothing but Falsehood and Insolence, concludes with the Praise of Moderation.  
Sometimes the just Condemnation of Criminals is called Persecution; sometimes the corrupt acquitting of 'em Moderation. Sometimes Constancy to the Plainest Articles of Faith, is reckoned a Sign of a Persecuting Spirit; sometimes Indifferency as to Religion, whether there be any such thing at all, an Argument of a Moderate One.  
But if there is any such thing as Religion, Indifferency must be an Error, whenever that is really in danger. But Constancy to it can never be so, if not injurious to our Neighbour.  
A good Man ought to believe truly, as he professes; and to act steadily as he believes; and yet he ought, at the same time, to have Charity towards others, who profess the same Faith, though not exactly in the same Manner. Let our Constancy then be softened by our Charity; and let our Charity be supported by our Constancy; so shall our Zeal neither languish into Indifferency, nor fret into Persecution; and so shall we be at the same time, just to our Neighbour, and faithful to our God.  
I have been the more particular upon this Head, because the Pretences or Mistakes of Zeal and Religion, were not only the Occasion of the Barbarous Conspiracy detected so Providentially this day: but have been made use of too often, to the great misery of this poor Nation.  
III. The Third thing I Proposed, was to compare the Greatness of the Deliverance mentioned in the Text, with our own. God sent his Angel, and delivered his Servants that trusted in him: The great Reason of this here mentioned is because they trusted in God. When the Tyrant threatened these Three Jews with so cruel and sudden a Death, v. 15. with what undaunted Resolution do they Reply immediately, O Nabuchadnezzar, we are not careful (very solicitous) to answer thee in this matter: If it be so, our God whom we serve, is able to deliver us from the burning fiery Furnace, and he will deliver us out of thy hand, O King! But if not (if his Wisdom shall not think fitting to do so) Be it known unto thee, O King! That we will not serve thy Gods, nor Worship the Golden Image which thou hast set up. There are few Instances of such Constancy, such entire Trust in God as this was; and this acknowledging of his Providence, this submitting to his Will, made God send his holy Angel, to Deliver his Faithful Servants in so miraculous a manner: But their and our Deliverance is to be measured best by the greatness of the Danger which they were Exposed to; Bound Hand and Foot; Thrown into the midst of a Fiery Furnace, whose Heat was so violent, as to slay those who were designed to be their Executioners; and yet had Power over nothing about 'em, but their Bonds, to restore 'em to their Liberty.  
The Parallel may be drawn very like, between this and our own Case. The Deliverance was almost as Wonderful: They alone, who designed our Destruction, perished; and our Liberty, from their Bonds, grew greater than before. But their Cruelty far exceeded that of this Heathen Tyrant, because so Base, so Treacherous, and extended not to Three Captives only; but to The greatest Assembly in the Christian World.  
And here I am at a loss how to express myself! for fear of seeming to fall into the mistaken Zeal which I have condemned; or to want that Charity which I have endeavoured so much to recommend. But alas! What words can be found to show our Charity, when an Action is so very foul in its own Nature, that the bare mention of it, must look like Invective. Let they themselves then, be Judges of the matter; Let us put it friendly, to any one of them, and see what they may be supposed to say, to Defend it, to Excuse it, or to Evade it.  
Cau they deny the matter of Fact? Were not the Instruments of Death found ready? Did not the Wretch that was to give the Fatal Blow, Triumph in the Design? Did not many of them Die despetately, to prevent Public Justice, and others Confess it? And can it after all this be Questioned? Well would it be for them, if any one of the Miracles which they have boasted of, for a Thousand Years past; had a Quarter of this Evidence.  
But perhaps they will say, That these were only a few Private Persons, Madmen and Enthusiasts, and therefore the particular Crimes of such, ought not to be laid upon the Whole Body of that Communion.  
I doubt not, but that there were many then, and are now of that Persuasion, which hearty abhor and detest such Contrivances. But as to the Madness of these Men, or its being a private Undertaking. No Madman is entrusted with Treachery of such Importance; no Enthusiast can carry on such a Series of Subtlety and Cunning; for though such People are the best Executioners, upon such Occasions; yet the Springs that move 'em must be of another kind, and did reach farther than was then discovered, as was plain from the General Expectation among all the Papists abroad, of some extraordinary Action in England about that time.  
The Massacre at Paris may perhaps, be called a Tumult at a Public Solemnity, or allowed to be a piece of Cruelty of State, or the unjust revenge of an injured Prince; to shift it off from the Church of Rome. But he that sees the particulars of that bloody Transaction, Painted Triumphantly in one of the Chief Rooms of the Vatican, with Inscriptions upon each part, and the Admiral Coligni named directly, cannot deny (be he never so partial) but that the Court of Rome, highly approves, and encourages such Tragedies, if they are not contrived or managed there.  
But again, it may be said, That though this Fact was true, yet 'tis the part of Charity, to make the best of Errors, and not to aggravate 'em, and inflame Revenge. I grant this, where the Evidence is doubtful, or where there is Repentance; But where there is neither of these, Enormous Crimes are to be made Public, not to inflame Revenge, but to awaken Caution. Besides, this is necessary to the Fullness of our Praise; How can we give God Thanks without we Know the greatness of the Mercy received; or how can that be known, without laying open the Greatness of the Danger from which he has delivered us? Or, how should this be done? without showing the bloodiness of their Cruelty, and the baseness of their Treachery, that were Engaged in it.  
To Soften and Disguise such an Action, to make the best of such a Wickedness, is to make the worst of God's Goodness. Yet notwithstanding these Considerations, Let 'em but acknowledge the Crime, let 'em but own, That several Jesuits and other Papists, had contrived and prepared to murder their King, their Princes, their Nobles, and many Handred of the Chief of the Gentry, of their own Country, in a moment, Upon the Pretence of the Christian Religion. Let 'em, I say, but Confess this plain and impartial Truth, and then let the Sophistry of their Jesuits, and the Zeal of all their other Orders, make the best of it, as much as they please.  
But let us turn away our Eyes from these frightful Objects to those more delightful; let us leave the Cruelty of Man, to contemplate and adore the Mercy of God.  
We have seen for what Reason we were exposed to such Danger; we have examined the Pretences of Religious Cruelty, and shown the Injustice and unreasonableness of it, and we have considered the Greatness of our Deliverance: What remains now! but to offer up our Praise and Thanksgiving; that Sacrifice so delightful to Man, and so Acceptable to God, for that He sent his Angel, and delivered his Servants.  
Blessed then be the God and Father of our Lord Jesus Christ, for Preserving the Church of this Nation, from the several Attempts of all its Adversaries; particularly, that of This Day, to be in after Ages, the Ornament and Defence of the Reformation.  
Blessed be the Guardian Providence of these Kingdoms, which has preserved the Excellent Constitution of Parliaments, as the happy Mean, between the Extremes of Liberty and Power, as the Security of our Rights as Englishmen; and of our Religion as Christians. For had this been abolished in the Destruction designed, as on this Day, both had been lost for ever.  
For Rome is Infallible in Temporals as well as Spirituals; Arbitrary Power is Civil Infallibility, as Arbitrary Doctrine is Ecclesiastical.  
Blessed then, Ever blessed be the Watchful Goodness of our God O may the Mercies of this Happy Day, (which have received so vast an increase of late!) Spread by degrees through all our Calendar! and every moment of time be fatal to such a Cause.  
To conclude, May the frequent Deliverances which we have had, increase Our Trust in God; and at length, influence our Actions by a Practical Gratitude. May the Dangers we are still in from the same People, increase our Union; and make us more constant to our Holy Religion; and more exact in our Obedience to our God: Remembering always, That the chief End of this, and all our other Deliverances, was That we should not Serve nor Worship any God, except our own God.  
FINIS.