A SERMON Preached before the Honourable House of Commons, January 30. 1692. By RICHARD BYNNS, Fellow of Trinity College in Cambridge, and Chaplain to his Grace the Duke of Somerset. In the SAVOY. Printed by Edw. Jones, for William Crook, at the Sign of the Green Dragon near Temple-Barr. 1693. Mr. Bynn's SERMON Before the Honourable HOUSE of COMMONS. January 30. 1693. Mercurii primo die Februarii. 1692. ORdered, That the Thanks of this House be given to Mr. Bynns, Chaplain to his Grace the Duke of Somerset, for the Sermon by him Preached before this House, at St. Margaret's Westminster, upon the 30th. Day of January last; And that he be desired to Print the same, and that Mr. Hen. boil and Sir Orlando Gee, do acquaint him therewith. Paul Jodrell. Cl. Dom. Com. A SERMON Preached before the House of Commons, January 30. 1692. Isa. 57 The former part of the first Verse. The Righteous Perisheth, and no Man layeth it to Heart. THese Words of the Prophet, are an upbraiding of the Jews, for a Supine Wretchedness of Temper, in being wholly unconcerned, for the loss of Eminent Good Men: And indeed, such an Insensibility it is, as draws this Reproach along with it, to have for it 's Parent, a Profane Dissolute Age, Reigning in a general Corruption of Manners. And when Impiety comes to this height once, when Vice and Disorder bear a general Sway, what wonder is it, if there be no miss of Virtue, no Concern for the loss of the good Man? The Righteous Perisheth, and no Man layeth it to Heart. These Words may seem in the Opinion of Learned Men, not so much to refer to the present Times of Isaiah then speaking, as to those future Calamitous Ones, growing worse and worse, as they still drew nearer the Jews Captivity. And so we may observe these two things worthy of our Consideration. First, that in evil Distempered Times, in a National Corruption, when it pleases God to call the Good Man to himself, to minish the few Faithful from their Corrupter Brethren, it is a sore Presage of an impending Calamity; from which as the Mercy of God delivers the Just, so he Reserves the Wicked for it. The second thing Observable is, that not to advert Timely, not to consider Rightly, and lay to Heart the Reason of such Providential Dispensation, is a Stupidity so much the more aggravating, as is the Sin and Offence then mostly heightened, when the secure Sinner is least touched with a Sense of it. To begin with the First, viz. the snatching away good Men from an evil Generation, is the Forerunner of impending Public Calamities. The Righteous Perisheth. By Perishing here, may be well enough understood, the ordinary way of Dying: But not so, however, as to Exclude any other Divine Permission of an untimely violent Death: For so Josiah himself, tho' next to David the most Righteous in the Line of the Kings of Judah, fell in the Day of Battle, by the Hand of the Egyptian too▪ and yet for all that, was he said to be gathered to his Fathers, and into his Grave in Peace. And indeed Dying as he 2 Kings 22. 20. did, in the Love and Favour of God (for his Good Deeds followed him) and receiving by his Death an Exemption, as it were, from approaching Evils, might be well enough said to rest in Peace, because delivered by God from beholding that Ruin, which was intended, tho' not in his days, to be brought upon the House of Judah. Thus tho' this Righteous Person's Death was Peace to himself, yet was it a Punishment to the People and Nation, from whom he was taken: For he was taken from the Evil to come, that Evil of Desolation so much Lamented by the Prophet Jeremy, when the Line of Destruction was now drawing over the Remnant of Judah and Jerusalem, as it was before over Samaria, and so the whole Body of the Jews made Captives in a strange Land. Thus if Punishments are Respited some time from a People otherwise ripe for them, for the sake of some chosen Ones, who like Moses, stand in the Gap, and for a while, divert the fiery Indignation; yet upon their Removal, Destruction breaks in afresh. No sooner was the Righteous Lot escaped to that little City of Refuge, which God had shown him, but it reigned down Fire and Brimstone upon Sodom, and its Neighbouring Cities. Had there been but ten Righteous in all the Plain, at Abraham's Intercession, the Cities Gen. 19 had been spared: But for want of so few a Number, did the Flame Consume them. It is true indeed, it is not universally to be understood, as if the Righteous were always exempt from Temporal Punishments in common with the Wicked, so long as they are in Society with them in this World: For the Relation they bear to a Community, does involve them often in the Miseries, as well as the Advantages of a Commonwealth. For as the Welfare of Public Societies, Humanly speaking, depends mostly upon the Care and Probity, the Piety, Fitness and Abilities of those that Govern: So on the other hand, by rebating of those Virtues, does the Declension of the State ensue. And this the Wise Man assures us (who was the best experienced in Politics of any) when he says, that Prov. 14. 34. Righteousness Exalteth a Nation, but withal, that Sin is a Reproach to any People. Now then, if this latter happens to be uppermost, as where Sin is in vogue, there must be a Decay of Discipline, a Relaxation of Laws and good Order; and if the Hands of those that should bind the severals to their Duty, be themselves weak and hanging down, if the Props and Supporters of Israel be shaken, and a Licentiousness from whatever Quarter, or however caused, be suffered to pass upon an ungodly People, for more Exemplary Punishment of Presumptuous Sins: It cannot be, I say, Ordinarily speaking, in such a crazy Constitution, in such a Tottering State, but that the Righteous, if there be any, should Promiscuously suffer with the Wicked. For Bodies Politic, have their Judgement in this World: There is no Resurrection of a State, and Consequently its Doom is by Providence determined here. And hence for the Iniquity and Disobedience of a People, for want of executing Judgement and Justice, for Idolatry, Profaneness, Oppression, Murder and Rebellion, does God Almighty Over-turn Kingdoms, Transplant Nations, as he did the Jews here, leading their Princes and People, their Priests and Prophets into Captivity, to be Chastised and Humbled under the Burden of their Sins. The good Man's Lot is sometimes then to Perish with the Wicked, but the Perishing of the one and the other, tho' seeming outwardly the same, yet has this difference, the one dies in his Sins, and the other Happily makes his passage to a sure and peaceful Retreat. This Latter is only taken away from the Evil to come, that so the greater Punishment might pass on the Wicked, as it certainly must, when the Godly Man faileth, when the useful Man is Ps. ●2. 1. withheld from doing any longer good to a lost People, Infatuated in their Sins. It is true, Godliness has the promise of this 2 Tim. 4 8. Life, and that which is to come; but by Us Christians, this Latter is most to be Attended to, as giving us a better Light, a clearer Prospect of Rewards and Punishments, than any other Dispensation did; and therefore we are in Patience to possess our Souls, not thinking it Luke 21. 19 a perishing to our Loss, if at some times we are, as we think, too soon removed from hence. Neither indeed, was that other Rule of the Mosaic Dispensation, as to outward Temporal Blessings so generally observed towards the Righteous, as never to fail them; and yet withal, Reconcileable to its Promises too, in the reason of such Holy Men as David, who when they enter into the Sanctuary, and consult God in his Holy Places, can well enough understand the Perishing of the Righteous, to be a Sign of God's Displeasure to those from whom they are taken, and not suffered to live longer with. Thus it fared with the Holy Men of Old, Priests, Prophets, Kings and Rulers; many of them as the Apostle speaks, of whom the H●br. 11. World was not worthy, by their several Violent Deaths, to be removed from some one Perverse Generation or other, that would not be reclaimed, that so the Evil intended, might after their Days, be brought upon the Wicked. Thus the Perishing of the Righteous becomes the Punishment of the Wicked, a Sign of their approaching Destruction. And no sooner was Josiah removed, but Wickedness took its Lose, Idolatry marched barefaced throughout the Land, the Temple was Defiled, the true Religion and Holy Worship set at naught, and Iniquity and Profaneness set up by a Law. With good Reason then, the Prophet takes up with the Lamentation of the Valley of Megiddon, Zech. 12. 11. the Place where Josiah fell, for soon after did the Wickedness of his Posterity, bring on that Captivity, which for his Righteousness only, was delayed before. And thus I have done with the first Observable, and have shown you, that the Perishing of the Righteous, is at some times permitted for a punishment of the Wicked. The next thing to be observed, is the not laying to Heart, the not considering rightly of this matter, which was the Stupidity of the Jews, so much blamed in my Text. And indeed, this was the most aggravating Sin that could be, not to be moved by Example, to have no Remorse upon the Judgements of God falling round about them: Not to Repent upon the Warning given them by present Calamities, especially, when they saw the Good Man fall too, the Righteous taken away the Councillor, the able Minister, the useful Helpers withdrawn from a sinking State. Can they think that God should suffer the perishing of such, and yet let the Wickedness of their Hands escape? Should not such Warning make them Reflect rather, and think their own Hour was acoming? Or could they think, that God takes pleasure in Wickedness, at least winks at it, and is altogether such as are Themselves? No such Thoughts could happen to any one that had yet any live part, or tender Sense about him: For scarcely is a Man Wicked to an Extremity at once, he comes to it by Degrees, and receives many a Check, before the Habit becomes Confirmed and Strengthened in him: But when he arrives to this pass once, that his Wickednesses have gone over his Head, that he is plunged, that his Reason is sunk, his Conscience overwhelmed, and like the Leviathan in the Waters, can sport himself in this miry Deep, then is his Disease come to its Height, he is so much the more Wicked, by how much less he is Sensible of his Sin. This is that Security that is proof against all Correction, Deaf to all Advice and Counsel, Stubbornly bend upon Evil, and that without Remedy, because insensible of that which should work its change. Such a Train of ill Qualities, does this Stupid and Seared Conscience draw along with it: And just such a gross People were the Jews at this time, so settled upon their Lees, as the Zeph. 1. 12. Prophet speaks, so lost to all Morality and Religion, as to doubt at length of a Providence, and to say in their Heart, the Lord will not do Good, neither will be do Evil. And so, no wonder we find this People so fearless of God's Judgements, taking no warning at impending Calamities, no, not so much as laying to Heart the perishing of the Righteous, who alone, if any, could have saved them. The Righteous may Perish for all them, and none of these wretches lay it to Heart, the Merciful Men may be taken away, and yet none of them consider that they are taken away from the Evil to come. And that we may see, these Jews were all of a piece, true Jews still, as hating to be Reformed, their Character is found the same throughout both Testaments, and they that stoned the Prophets in the One, are for Crucifying their Messiah and King in the Other, a perverse Generation, not to be overcome by Truth or Love, so prevalent over Ingenuous Minds. Oh! Jerusalem, Jerusalem, says our Saviour, when he wept over the unrelenting City, if thou hadst known in this thy Day, the things that belong unto thy Peace! And again, how oft would I have gathered thy Children together, as a Hen gathereth her Brood under her Wings, and ye would not! Behold your House is left unto you Desolate. And yet to see how eagerly they drew this Desolation upon themselves: For it was for that Blood of the Just One, that their House was to become Desolate, and how greedily did they covet that very Blood? Shall I Crucify your King? Says Pilate. He stood aghast at it, yet the popular Cry was, Crucify him, Crucify him. The Heathen Governor called for Water to wash his Hands of this Gild, he was for making himself as innocent as he could. But what say the Rabble, the Multitude and the Tumultuous? Rather than not have it so, his Blood, say they, be upon Us and our Children; a heavy Curse, and what sticks to that vagabond Nation to this Day. But leave we now this obdurate unthinking People, and let us come nearer home with an enquiry upon ourselves. Certainly we shall find more Relenting here, and indeed it is but fit we should. For we of this Nation, have had our Turn of Calamities, we have seen the Oppression of our People, and have had our share in a Captivity too. Tho' what imbitters our Cup is, our Captivity was of ourselves, it was not a Foreign Enemy that did us this Dishonour, but they were Familiars of our own, with whom we took as we thought sweet Counsels; Men of perverse Spirits arising from among ourselves, that punished us with a Sword out of our own Bowels. When the Almighty was wont to threaten Destruction to the unrepenting Jews, he told them, he would hiss for the Fly from Egypt, Isai. 7. 14. for the Bee from Assyria, to speak in the Language of the Prophet: But alas! We had viler Vermin of our own at home, the Locust and Caterpillar, an Army of inmate Destroyer's laid waist our Land. And if it might be said perhaps that an open Enemy from without, could not have greatly harmed us, yet will it not be allowed, I fear, that we had not power of ourselves, and that we would not use that power too, to our own Destruction. Indeed that power we had, and too sensibly did experience it; if that be our Glorying, we may Glory; but it is in our Shame, and Confusion of face should attend us for it. This very Day reminds us of our Humiliation for those past Transgressions, and it is by public Authority made a standing Law to our Israel, that once a Year at least, we should bewail our former Captivity, and Repent us of those deadly Sins that occasioned such a National Calamity, — Deliver us from Bloodguiltiness, O Lord, that of this Day especially, thou that makest Inquisition for Blood: Thou that sayest Num. 35. a Land is Defiled with Blood, be Merciful unto this Land of ours, so stained as it is, not with vulgar ordinary Blood, which yet was too dear to be poured out like Water, but with that of our Princes and Nobles, and what is most Astonishing, even that of the Lord's Anointed, our late Slaughtered Sovereign himself. And must this Land still Mourn for Blood then? Without an Atonement and a deep Repentance, it must do so. But have we not already Repent long enough? May some say, what! Still the old Saw of a returning Fast?— Ye Men of Israel, Ye Men of the Sanhedrin, Ye have given us Laws and Ordinances that are not good. Not good indeed, to those to whom they are grievous; and so the Statutes of the Almighty himself are not good to a Rebellious gainsaying People, hardened in their Impiety, unrelenting for their Sins, and impatient of coming to an Acknowledgement of their Faults. And if there can be found any such amongst us of that unhappy temper, to them truly the Statutes and Ordinances of this Day are not good: But than it must be confessed, that it is their own Wickedness, their own Impenitence that makes 'em so. If the Law of Moses would admit of no Sacrifice for wilful Murder; for who so sheddeth Man's Blood, by Man shall his Blood be shed, ye shall Gen. 9 not in any wise take Satisfaction for a Murder, Numb. 35. 31. says the Law: Is it a great thing then for us, when even the most heinous Murders (and I think that of this Day must stand by itself alone without Parallel) find Remission in the Blood of Christ, the cleanser of all Sins whatever, conjoined with a true Compunction and Sincere Repentance: Is it a great thing then, I say, since we Christians have a Provision now made, a Sacrifice ready to offer, to adjoin our Tears, our Sorrow, our Confession of what we have done amiss to provoke God's Wrath against Us? Is it a great thing to melt a little into Tenderness and Compunction, to bend our stubborn Hearts, to bruise and soften them a little with the Discipline of this Day? What are we afraid we shall be too Repentant? We shall overdo in Duty? More than Compensate for our Crime? Forgive this once that excess to us, never was better fault committed. But why do I Quaere about the Day, as if we could be Sick of it? Since that were an Argument against the Sincerity of our Repentance, since it would seem as tho' we cared not to remember our old Sins, and not so old neither, since within Memory of Men still living. Not remember the Murder of this Day? Why, the Decree is perpetual to that very end, it never should be but Remembered; and for this Reason I take it, that never the like Fact a second time be done again. If then our Repentance does not come up to this, perhaps it were as good as none, a prevaricating Repentance, a Repentance itself to be Repent of. No! The Piety and Loyalty of our Senate upon the joyful Turn of our Captivity, when Peace began to dawn upon us after a dark night of affliction; when our Ancient Laws and Constitutions began to revive: When Liberty truly so called, and Religion reformed from Rage and Enthusiasm, regained their former Lustre and Settlement, when the Crown and the Church Established (and may it be ever so Established!) When Moses and Aaron were in Credit and Authority with a Repenting People once more: Then it was, I say, that the Piety and Loyalty of our Senate, many of whom are now present in this Honourable Assembly, as they concurred in their joyful thanks to the Almighty for his wonderful visiting us with Blessings, after the time that he had pla●●ed us: So did they lay to Heart likewise, look back with anguish upon those crying Sins that brought God's Judgements so heavily down upon this Kingdom, and by as public a Sanction as the Crimes were public, enacted this Day of Humiliation, for the averting God's Anger, for imploring God's Mercy and Forgiveness to us of Sacred and Innocent Blood, that it might not be visited upon 12 Car. 2. l. 30. Manby 's Collect. Us or our Posterity. But I must not forget to distinguish what our Loyal and worthy Patriots have done already to my Hand: I must not Confound the Innocent with the Guilty. We were not all of us Sons of Corah, not all Embarked in the Ruin of a Flourishing Church and Monarchy; not a Quarter part of the Nation (I mean those that knew what they were a doing) did give their Suffrage or Approbation to that Horrid Pageantry of Injustice, that Murdering High Court by which our Sovereign fell. No, the Infamy is given where due, to a part, to a Faction, to some Armed Traitors, who when they had forced from themselves the King, and then the Lords, and then the better and honester part of Themselves, sat a Junto by their own Authority, because they had Power, and thence sprang that Notorious Ordinance, that Law of King-killing, never before heard of, nor I hope, ever shall be in this Land again. And that it was so, I cannot bring better Authority, nor more Pathetic words, or better Sensed, than I find in the Act of Attainder of some Guilty Persons of this Day. By this Horrid Action (i. e. the Murder of 12 Car. 2. our Late Sovereign) I Repeat the words of the Act, the Protestant Religion hath received the greatest Wound and Reproach, and the People of England the most insupportable shame and Infamy, that was possible for the Enemies of God and 〈◊〉 the King to bring upon us: Whilst the Fanatic Rage of a few Miscreants, who were as far from being True Protestants, as they were from being true Subjects, stands imputed by our Adversaries to the whole Nation. And did we then give our Adversaries this advantage against us? Did our Sworn Enemies take occasion from hence of Magnifying themselves against us? Did they upbraid us for being better Masters in the School of Treachery, than were themselves? Nay, did we choose to gratify them so far, as to be doing their own Work for them? And what they were desirous we should do — Ay, there, there, so would we have it, might they say, never better harvest for Popery, ●s. 35. 25. than now. And it is all one to an Enemy, which way the Design be brought about, whether by his own Skill, or others being Instrumental for him. And it is for such reason, as I take it, the 30th. of January stands in our Calendar a Memorial, and as much a Witness against those Factious Anti-Monarchical Men, as that other of the 5th of November against that daring Popish Impiety. They both aimed at the Public Ruin, tho' the one happily miscarried in the Attempt, the other as unhappily took Effect, and it was then their Power of Darkness. Luke 22. 53. If Popery be then so highly Detestable; if Arbitrary Power be so justly odious, why should either of them find room for practice with them, who say they hate them? If Arbitrary Power be so dangerous in the Prince, why should it not be deemed so in the Subject? in a popular Junto too? For Popery is still Popery under what Guise soever it appears, in what place soever found, and to kill Kings, and to teach Subjects to do so, is as errand Popery as any in the Court of Rome; as on the other hand to take away Life, Liberty and Property, without respect to Conscience and Equity, Rule of Law, and the known Justice of a Nation; is surely, I should think, as Arbitrary a piece of Tyranny, as any can be found in France. If we then object these things to our Enemies, 1 Sam. 13. 20. why do we not keep ourselves free from their Contagion? It is true indeed we may go down, like the Children of Israel to the Philistines 1 Sam▪ 13 ●0▪ forge to whet our Weapons, and it is a Stratagem well enough, supposing we attack the Enemy with them: But for shame, let us not bring the deadly Armoury to our own home: Let us take the Enemy at whatever Advantage we can, but have a care of practising these Wiles upon ourselves: Otherwise we are doing their own very work for them, we are opening a Breach that they the better may come in. Thus when the Roman Army was beleaguering Jerusalem, (at the time of the Desolation foretold by our Saviour) as we learn from Josephus there were a sort of Zealots in the City, that did them more Service than all their battering Rams besides; by the help of this Faction it was, that the Jews became a Prey to the Roman Conquerors: Nay, tho' they could Repel the Enemy as often as they pleased to unite themselves, yet upon a Respite, when one would think they should be taking breath, and preparing for a new Attack, what do they do but employ that time in Civil Wars among themselves? Thus the Roman Army by looking on only, if they had not struck a blow, might have carried the Town, while the Jews were Conquering one another, to make themselves the easier Booty to their Enemies. We had our times of Zealotism too, and what the Miseries and Confusions than were, this very Day is a sad Remembrance of. We can undo ourselves 'tis true, we have tried it once already: But for God's sake let not the Enemy ever have Advantage of us by a second Attempt of that Nature, for if ever the Romans do come to take away our Place and Nation, which God forbidden, I wish Joh. 11. 48. it may not be by the help of Homebred Divisions, by private Animosities, Secret Jealousies, and particular Interests going contrary to the Public Good. And I can't tell how, there never were any Broils where Religion had not its share too, be there Reason for it or no, no matter, it makes a noise, and serves for an excellent pretence to cover Villainy with. Some have an unruly Zeal, too much, it is too strong for them: Others have as little or none at all, Some are Religious, even to a Nicety and Scruple: Others are never so much as troubled with Niceties at all: Some have the power of Religion, and that's well: Others have the form of it, and they think that's better, and it may be some others there are that have neither Power nor Form, and they think it best of all: For these latter upon occasion can serve with any Zeal or Religion afoot: Can be as Strenuous Assertors, and as violent opposers as if it were all Truth and good Earnest, when still there is something of Self, lurking at the bottom, something that does not appear at present, but may do afterward, that gives the first Spring and Motion to all. Thus that good-natured thing Religion, that harmless simplicity, that well-meaning Sincerity, that inoffensive Dove, that Universal Charity that believeth all things, hopeth all things, thinketh no ill its self, and therefore cannot easily think ill of others, is for that Reason liable to the abuse of those who by cunning Craftiness lie in wait to deceive, and so the intention of the Religious, tho' at first it means well, yet by the Crafty Manager, often Terminates in a quite different end from what the purpose was. And so it fared with a great many well-meaning People, in the beginning of our late unhappy Wars, who never thought things would have come to that pass as they did, or if they had thought it, would for ever have kept their Scruples in their own Breast. A Caution than this is to us (for what has been may be) to have a Care of the beginning of things, lest when we have set them a foot, and have put them out of our power, we cannot, tho' we would never so willingly, recall them back. Rather let us bear with some things tho' supposedly inconvenient, if there be no Sin in them, than by an over-fondness of Innovation when it is unseasonable, Date the beginning of some new Deformity, rather than the mending of what we suppose Defective. And think not the worse of me, if I speak the Sense of the Blessed Martyr of this Day; in wishing you to think well of the Piety and Prudence of those that have gone before: Those Reformers who as they were duly Qualified, and Regularly called, had time to Debate Calmly, to weigh Impartially, and settle orderly Matters of Religion, the Benefit of which we still enjoy, did we know our Happiness: And when we are well enough (to speak with the least) we should be very sure of an Advantage, before we venture upon a Cha●ge. Zeal is a good thing 'tis true, and Commendable, when according to knowledge, and in a good Matter as the Apostle speaks; Otherwise Gal. 4. 18. to his sad experience, he knew the Dangerousness of it, and in nothing repent himself so much. For Zeal if blind, is a sort 1 Tim. 1. ● 3. 1 Cor. 15. 9 of Wildfire, that burns madly, and scatters its flame at Random; it sets the Church on Fire at first, and then the State: And so the Flame that proceeds from the House of God, Devours at length all the Houses of the Land too. Zeal then for the Matter of it, must be always good, it must be directed to a right end, and proceed to that right end by Just and Equal Measures too; for we must not Rob for God, may I say, neither must we Murder Kings for the sake of Religion. Another Qualification of Zeal is, that a Mr. Mede Discourse 52. Man does not exceed the Bounds of his Vocation. Art thou called to be in this or that Station? Says the Apostle, abide in thy Vocation 1 Cor. 7. let not thy Zeal Transport thee beyond the bounds of Duty; God Almighty Loves to be served Regularly, he is a God of Order, and not Confusion, No doubt, it was a Zeal in Vzzah, to put ● Sam. 6, 7. his Hand to the Ark, to hinder its supposed falling; yet was he smitten with Death; for this Reason, because his Zeal exceeded his Vocation, in meddling with what according to a Law of God, was the Business of the Priest alone. 'Twas a Zeal in Saul perhaps, to Sacrifice 1 Sam. 13. 9 in the Absence of Samuel, but the loss of his Kingdom to his Posterity, taught him, he had much better have let it alone. St. Peter's untempered Zeal, cost our Lord a Miracle to heal the Damage of it, and those two Disciples, no doubt in Zeal too, Luk●. 9 54. when they were for calling for Fire from Heaven, upon the Samaritans, received a sufficient Rebuke from our Saviour, when he told 'em, ye know not what Spirit ye are of. I cannot tell what to say to others, but methinks, I could give myself this Advice, I myself could learn this Lesson well enough, Office for Gunpowder Treason. never to stand up for an Armed Gospel, to turn Faith into Faction, and Religion into Rebellion, as one of the Offices of our Church has it. From this untempered Zeal, managed by an unlucky Faction, was the Source of all our late Bloodshed and Rebellion, which brought on the Death of the King, and the Destruction of an Excellent Monarchy, the true 12 Car. 2. Protestant Religion had so long Flourished under. And can we be too watchful of ourselves, to prevent the like again? Can we lay to Heart sufficiently the Mischiefs already done? If we can, we should learn at so great cost, to be so far wise at least, as never to undo ourselves by the same Methods again; never by Sinning over the same Sins, endanger the same Reproach and Calamity to Ourselves and Nation once more. If Religion played the Counterfeit once, we should take care it should do so no more; if pretended Zeal show itself in outrage before, it should know its boundaries now. We may give what Names we please to things; yet in their own Nature, they are what they are, and tho' we Banish 'em never so, they still recur; Truth will be Truth, and Error, Error, notwithstanding the ill Treatment of the one at sometimes, and the Colour and Speciousness of the other. Religion must be, what it is; first pure, and then Peaceable, the Ornament of a Meek and Quiet Spirit, the best good thing, and most perfective of Man's Nature, and best fitted for the Welfare of Human Society; as making always for Peace, and things wherewith we may edify one Rom. 14. 19 another. If it show itself Turbulent and Disorderly, it is no longer Religion than in Name, it becomes a Sword in the Hand of the Revengeful, a Trick to amuse with in the Juglar, and no other than Rage and Madness in the wild Enthasiast; but all this by accident, and through abuse of the best thing, by Distempered Passions of Licentious Men; upon which Score it is, our Saviour says, he came not to send Peace upon Earth, but a Sword, but Division and Variance, even of those of a Man's own Mat. 1● 34. Luke 1●. ●1 Household: Not directly sure; for there is no such ill in the Nature of Religion, but through the Corrupt Will and Affections of unruly Men, in which he foresaw what the event would be. If the Corruption of the best things then, be thus Dangerous, what Care and Caution should we use against all such Inlets of Destruction, all such Appearance of Evil, tho' Recommended to us by an Angel of Light? Would we then truly lay to Heart all our bypast Miseries, Oppressions, Tumults and Desolation, ushered in by this false Light, and pretended Zeal for Religion, the better to Cloak over a Malicious War? Would we rightly Consider, the Sins and Wickedness that occasioned the Perishing of so many Righteous of our Israel, especially Him of this Day, our Late Martyred Sovereign, a Martyr for the Law, Liberty and Religion truly so; nay a Martyr of the People too, whether they will or no? Would we do all this? There is no better way of Commending our Repentance, than by bringing forth Works meet for it; such Works as should show a through Change. If the Fountains which sent forth bitter Waters before, do now send forth sweet and wholesome Streams, we have nothing more to fear. If we steer a quite different Course now, avoiding the Rock of Offence, at which we struck before: if we leave off our Old Sins: and tho' we hearty loved 'em once, can now as Hearty pray in the Language of our Church against Sedition, Privy Conspiracy and Rebellion: If in stead of Wrath, Hatred, Malice, Evil-speaking, etc. Those Lusts from whence Wars proceed; We are able to put on Gentleness, St. Jame● 7. 4. Meakness, Charity, Long-Suffering, Patience, forbearing one another in Love, etc. then is our Work of Repentance in a great Measure Accomplished; then are we said to be Adorned with that peaceable Christian Spirit; to partake of that Wisdom from above, James 3. 17. 18. full of Mercy and good Fruits, without Partiality, and without Hypocrisy; the Fruit of which Righteousness, is sown in Peace of them that make Peace. If we come thus far, the Remaining part is easy, and flows as a Consequence from the former Virtues, viz. a Submission where due, a ready Obedience to Authority, a regard to our Superiors, an awful Reverence to Crowned Heads, a Dutiful Subjection to their present Majesties, whom God has set over us, even in the Race and Lineage still, of that Glorious Martyr, we now Commemorate. This indeed is laying to Heart our former Sins and Iniquities, when we can leave of speaking Evil of Dignities, and even in this Our Day at least, cease to Disturb the Ashes of that Good and Religious Prince, who fell by His People's Sins. It was our shame, not his, and shall we not then take away that Reproach from us? If our Repentance be Hearty, we cannot surely either ourselves be still Reviling of his Memory, or have an Itch and Pleasure in those that do— but I must have done. And for a better Farewell, shall direct 1 Tim. 2. to one right use of Religion especially, and that is, according to the Apostolic Canon, to Exhort that Prayers and Supplications may be daily made for Kings and all that are in Authority, that we may lead peaceable quiet Lives in all Godliness and Honesty. You see the Reason of the Apostle for this, that we may lead peaceable Lives in all Godliness and Honesty; Obedience to the State, has an Influence upon the Church and Religion too. They naturally help one the other, they either far well or ill together. In a Word then, let us Conjoin what things the Apostle has Conjoined, and why should we separate them? Let us put together in our practice, what St. Peter has 1 Pet. 2. given us together in his Precept, and That is, Let us fear God, and Honour the King. FINIS. ERRATA. PAg. 12. l. 12. read we; p. 20. Marg. deal 1 Sam. 13. 20. p. 24. l. 2. read Change. Books Printed for W. Crook, at the Green-Dragon without Temple-Bar. DR. Pelling's Practical Discourse on the Sacrament: Octavo. — His Sermon before the Queen, March 16. 1691/ 2. Quarto. — His Sermon at the Bishop of Chichester's Primary Visitation, Sept. 28. 1692. — His Practical Discourse of Prayer in Octavo, Price one 1 s. Bound.