A DISCOURSE Concerning the Nature OF CHRIST'S KINGDOM, With Relation to the Kingdoms of this WORLD; IN Two Sermons Preached at St mary's▪ BEFORE THE University OF CAMBRIDGE.  
By MILES BARN Fellow of St Peter's College.  
Published by Authority.  
The Second Edition.  
CAMBRIDGE, Printed by J. Hayes, Printer to the University; for R. Green▪ Bookseller in Cambridge. 1682.   

Imprimatur,  


Nath. Coga, Academiae Cantabrigiensis Procancellarius.  
Jsph. Beaumond, Reg. Theol. Professor.  
R. Widdrington, D nae Margaretae Professor.  
Geo. Chamberlain, Sen. Theol. Doctor.     

TO THE Reverend and Right Worshipful Dr Nathaniel Coga VICECHANCELLOR And Master of Pem. Hall; Dr Joseph Beaumond Regius Professor of DIVINITY And Master of St Pet. College; And Other the Worthy HEADS of the University of CAMBRIDGE.  
I Should not presume to prefix Your Great Names to this mean Discourse, were I not encouraged thereto, by the Kind Reception it found from you, when I had the Honour to Preach it before You. Your Attention then, made me believe it not altogether Impertinent; And Your Approbation since, makes me think it not altogether unfit for the Public. It sets forth Guarded by Your Authority, And therefore defies the Censure of the Factious, and Schismatical. For them to Cavil where you have given Judgement, will only betray their wont Prejudice. Neither will Ye be ashamed of the Dedication, when it shall appear, That the Discourse represents You, in Your Principles and Practices, in Relation to the Government both of Church and State. You are Undoubtedly, in Your Capacities, the Stable Supports and Ornaments of Both. For though Ye are fixed to particular Spheres, yet Ye Influence the Nation by Your Learning, Prudence and Loyalty. His Majesty did lately, of His own Accord, vouchsafe to Honour You, with His Royal Presence, which Gracious Act does sufficiently Testify to the world, How well Ye have behaved Yourselves, in the Government of this His University, and How worthy He thinks You of Greater Dignity. May Ye always enjoy His Royal Protection, increase in the Esteem of all Virtuous and Judicious Men, and never lose the Reputation Ye have already Gained as in Your several Colleges, so in the University in General, which is at this Day by Your wise Conduct so well managed, as to be Dreaded by the Factious, Loved and Respected by all Good Subjects. That Ye would reckon me in the number of these is the Great Ambition of  
Your most Devoted and Obedient Servant M. Barn.   

A SERMON Preached before the University OF CAMBRIDGE.  St John 18. 36. 
Jesus answered, My Kingdom is not of this world.—  
WHich answer was occasioned by Pilat's Question, 
Joh. 18. 35.  What hast thou done? For Pilate urging Christ to confess, whether He were guilty of the Crimes laid to his charge by his goodly Accusers the Chief Priests, which were no less than High Treason and Blasphemy, gave Him an opportunity to discourse of the Nature of His Kingdom; And from thence to show the Malice and Falsity of their Accusation. He did not deny Himself to be a King, but from the Quality of his Kingdom, gave sufficient Proof, that He was falsely accused as a Traitor and Enemy to Caesar. As much as if He had said, I confess myself to be a King, yet by renouncing all earthly Sovereignty, I make it plainly appear to you Pilate, whom I own to be my Lawful Judge, for as much as you are commissioned by Caesar, as He is by God; That my Accusers the Chief Priests and their Accomplices are a Pack of Profligate Villains, resolved to take away my Life, either through Malice, Revenge, or what is worse, the Unnatural Pleasure they take in shedding of Innocent Blood. And to effect this their Hellish Design, they have no surer method, no more plausible Pretence, than to lay to my charge Crimes which I never was guilty of, and such as my very soul abhors. They would persuade you, That I am a dangerous Person, an Enemy to Caesar, and a conspirator against the Government. That I would subvert the established, and introduce a false Religion of my own. Whereas, had I any such Design, I should not have appeared in such mean circumstances, as hitherto I have done, attended only with a few poor Disciples, and They too unarmed; and moreover, by me strictly commanded not to draw the sword against Public Authority upon any provocation whatsoever: But like your Emperors I had marched with my Guards about me, and appeared at the Head of twelve Legions of Armed Angels, who should have fought my B●ttels, confounded mine Enemies, and not have suffered me to have been delivered into their Hands. And therefore believe me Pilate, Caesar's Kingdom is in no danger of being overthrown by mine; which is no other, than what the Jewish Prophets have foretold should be set up in these Days. A Kingdom which would Legitimate the Jews, and make them what they falsely pretend to be, Children of the Faithful Abraham. A Kingdom which would make Caesar Great and Happy, by making His Subjects Obedient and Loyal to Him, whilst he approves Himself so to the King of Heaven. This seems to be truly the Reason of Christ's Declaration▪ My Kingdom is not of this world. From which Explication of the words, and the several Circumstances of our Saviour's Trial we may observe: 1. Under what vizard Calumny commonly wreaks its malice upon Innocent Persons.  
Secondly, The steadfast mien, and undaunted carriage of Innocency under the most extreme violence of its Oppressors.  
Thirdly, The savage Fury of the Multitude, who when stirred up by the Rulers, nothing can appease, but their louder cries, Crucify, Crucify, must prevail.  
Fourthly, The Frailty of Judges, sometimes through Fear, but oftener through secular Interest, corrupted to go against their Judgements. But because these observations seem rather to arise from the previous and subsequent Circumstances of our Saviour's Trial, than any immediate foundation in the Text itself, I shall be very brief in their Illustration.  
First, Under what vizard Calumny commonly wreaks its malice upon Innocent persons. Humane Nature notwithstanding all the Affronts and Indignities which Mr Hobbs hath thrown upon it, is of itself very civil, obliging and compassionate. In common speech, Humanity and Civility signify the same thing. Nothing makes a deeper impression upon our minds, than to see Virtue oppressed, nothing is more grating than to see Villainy prosper: As the wisest men have not been free from Resentments of this Kind; so the Best have not always been able to abstain from making some undue Reflections upon Providence upon this account. The Heroic Patience of Job as 'twas admirable, so 'twas singular, He being the only Example of a mere man, who ran through all the Dolorous Stages of Affliction, with an unwearied and unblameable Constancy, He alone deserved tha● great Character, 
Job. 1. 22.  In all this Job sinned not, nor charged God foolishly. This being truly the State of Humane Nature. Whenever it has or shall be the Fate of Innocent persons to suffer in this Life, to accomplish their Triumphs in the other, it must be by making them Guilty of the blackest Crimes. I shall keep myself to the Instance of my Text, our blessed Saviour; who though 
Isa. 53. 9  He had done no violence, neither was deceit found in his mouth, yet He was accused by a Band of Priests; His Accusation was Blasphemy and High Treason. And so the Son of God was found Guilty of Blasphemy against God. The Great Exemplar of Loyalty and Obedience was Sentenced to die, and executed as the worst of Malefactors, a Traitor against Caesar.  
The Steadfast mien, and Undaunted Behaviour of Innocency under all the Injuries of its Oppressors. And indeed who but an Innocent Person could have sustained, with so much Bravery and Greatness of Mind, all those undeserved Indignities which were thrown upon Our Saviour? For He was Judas-like betrayed, by That which should be a Token of the Dearest Friendship, a Kiss. Rudely apprehended by Ruffians. Cowardly deserted by his Disciples. Inhumanely Buffeted and Scourged by the Rude Soldiers. Mockingly Arrayed in a Purple Robe. Falsely Sentenced to Death by Cowardly Pilate. And all along His tedious and painful Crucifixion, mocked and reviled by His unrelenting Executioners. Now as that Heroic Patience, which shined forth in our Saviour, under and above all these Cruelties, convinced All but the Contrivers of them, of His Innocency, and extorted that Noble Confession from the Centurion; 
Luk. 23. 47.  Certainly this was a Righteous man. So if the like Patience, does not produce the like Effect in us towards all His Followers, whom He out of His mighty Love has enabled to Drink of that bitter Cup, which He Blessed and Sweetened with His Sacred Lips, 'tis not a Sign of their Gild, but of a Jewish Obdurateness in our Hearts.  
The savage Fury of the Multitude, who if once stirred up by the Rulers, nothing can afterwards appease, but their Louder Cries, Crucify, Crucify, must prevail. Pilate, ye know, was willing to have released Jesus. For He pronounced Him Innocent once and again. But being frighted, He was at length overcome by the Outrageous Glamors of the People; And then against Law and His own Conscience, He delivered Him to the Will of His Adversaries. Against Law, for the Witnesses did not agree; against His own Conscience, for He took water and washed His Hands, and Foolishly thought by that water to wash away the Gild of shedding that Innocent Blood, not to be washed away but by the Virtue of that Blood which He caused to be shed.  
The Frailty of Judges sometimes through Fear, but oftener through Secular Interest corrupted to Act against their Consciences. I do not find in the whole Tragical story of our Saviour's Trial, but that Pilate was of Himself a very Good Judge. That He carried a fair mixture of Justice and Mercy. For though He understood not the Great Worth of the Prisoner brought before Him, yet out of the Gentility of His Nature, he treated Him respectfully. He seemed rather to pity, than upbraid His Calamities. He forbore all Bitter Sarcasms, and used no Reproachful Language towards His Person; so far was He from encouraging the Furious Proceedings of His Malicious Accusers, by any Incentive Harangues, That he endeavoured, what he could, to mollify and assuage them, by Grave and Sober Speeches. He was as willing to hear the Defence of the Prisoner, as the Indictment which was alleged against Him. But notwithstanding all these promising Signs of Justice, and an Impartial Trial; when He perceived that the Chief Priests and Elders, had got the Cry on their side, and that there was Danger of losing His Judge's Place, if he did not comply with the unruly Multitude; when the bloody-minded implacable Priests began to Brave him on the Bench, and tell him to his face, that if he let the Prisoner go he was not Caesar's Friend; he delivered Him up to the Will of his Crucifiers. And neither his pretended Clemency, the Intercession of his Beloved Wife, the apparent, and by him confessed, Innocency of the Prisoner could save Him from the Cross. And thus the Great Sacrifice of the World, was Sacrificed to Interest, and Popular Fury. O Let all the Judges of the Earth take warning from Pilat's Frailty, and learn to do Justice, in spite of the Threats, and Allurements of the world.  
But to come yet closer to the Text; Jesus answered my Kingdom is not of this world. Because Jesus declared His Kingdom not to be of this world, therefore had He not a Kingdom in this world? did not all the Titles to Dominion meet and concentre in him? For had not He the Right of Primogeniture, whom the Father appointed Heir of all things? Had not He the Right of Creation, 
Heb. 1. 23.  by whom He made the worlds? The Right of similitude; for was He not the Brightness of his Glory, and the express Image of his Person? The Right of conservation, for does He not uphold all things by the word of His Power? The Right of Redemption, for has He not purged our sins?  
And does He not now enjoy the Right of Exaltation, and Possession, for is He not set down on the Right Hand of the Majesty on High? Which of the Potentates of the earth can show more Glorious, or just Titles to the Sceptres which they sway?  
And therefore First, as a Learned Expositor has observed, these words cannot be understood so, as to exclude Christ's Right to a Kingdom in this world, for in the next verse it follows expressly, for this end; viz. That I might be a 
Joh. 18. 37.  King, came I into the world.  
Secondly, These words cannot be understood, as if there were Kingdoms of this world, which were originally of this world, though Christ's Kingdom should not prove to be one of these. This Exposition will suit with their Frantic Humour, who place the Origine of Dominion in the People. But what Jesus replied to the Roman Precedent, in the 11th v. of the next Chapter, does sufficiently confute that wild, and dangerous Position; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
John 19 11.  Thou couldst have no Power at all against me, except it were given thee from above. Now let but the People produce Jehovah's special Donation, or immediate Conveyance of Power to them; And then we'll be content to submit to their Government; But if they can produce no such Instrument, how Impious and Sacrilegious are they, in challenging to themselves the Origine of Dominion, which belongs solely to Jehovah.  
And therefore, Thirdly, it follows the words themselves cannot bear this Construction, That any just Power should be Originally of this world. Force and Might may, But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in the New Testament to signify Power is Originally in God, and Derivatively in Kings, as God's Vicegerents.  
The Question than seemeth not fully resolved in what sense Jesus said— My Kingdom is not of this world. St Chrysostom thinks He spoke of the Kingdom of Heaven, for He does not say my Kingdom is not of this world, as though He had not a Right to possess the Kingdoms of this world, But because He had a Greater, and more Glorious Kingdom in Heaven. St Aug. And I'll trouble you with no more Expositors, thinks He spoke of His Church, which is His Kingdom, and not so properly of this world, because it is here only in Pilgrimage, and a state of Probation, and shall not be Perfect and Triumphant until it be seated in Heaven. But as I told you before, the meaning is plain enough, My Kingdom is not of this world; i. e. 'Tis not of the same Nature, and Quality with the Kingdoms of this world. It consists not, as they do, in Outward Pomp, and Grandeur, but is of a Spiritual, and Heavenly Temper. That this is the true meaning of the words will appear;  
First, From the manner of its Institution; which was not like that of the Kingdoms of this world; in the servile Submission of men, or any Bloody Conquest over them. He arrived at Sovereignty without Raising of Armies, or Fight of Battles; neither did He measure the Greatness of His Kingdom, from the Bodily Strength, the Numbers of His Subjects, or the Largeness of his Territories. But chose His Kingdom was founded in the submission of the soul; He set up His Standard in the Inward Man; And His Power was chiefly manifested in the Noble Conquests which He wrought over the Rebellious Wills, and unruly Affections of men. And this mighty work He effected after a spiritual manner. By the Reasonableness of His Doctrine, and the Exemplariness of His Life. By the Majesty of His Miracles, and the Energy of His Spirit. By strict Fast, and fervent Prayers; and all other severities of an Holy Life. Lastly, by Attesting the Truth, and Dignity of His Kingdom by His Blood. And thus the Kingdom of Christ, in a short time, spread its Triumphant Arms throughout the world. It took Possession, in all the Kingdoms of the world; But dispossessed none of the Kings of the earth of their Dominions. It committed an holy violence upon men's minds, but left their Bodies, and Estates free. It conquered Kings, and subdued their Subjects, and yet at the same time established the Crown upon the Head of the one, by making Obedience an indispensable Duty in the other.  
Secondly, This will appear from the manner of its Administration. As His Kingdom was at first founded, so was it Governed in a manner different from the Kingdoms of this world. The Obedience of His Subjects proceeds from a Principle of Filial Love, not of Servile Fear. He secures them in their Allegiance by His Invisible Power, but never constrains them by any Visible Force. He Raised no Taxes for the support of His Government, but Religiously paid them, where they were due. He Enacted no Penal Statutes, Leading to Pecuniary▪ Mulcts, or Corporal Punishments, but yet He submitted to those Laws, and enjoined His Followers to do the same. His Court was so far from being crowded with Ministers of State; that sometimes He had no Attendants at all; And when He had any, they were of no higher rank than poor Fishermen. He was so far from being Ministered unto, that He became the Servant of All, so far from being served upon the Knee, that He Kneeled down, and washed His servants feet; so far from sending forth Ambassadors to negotiate the Affairs of this world, that He strictly commanded His Disciples to leave them All, whenever they Hinder, or stand in Competition with the Concerns of His Kingdom. Lastly, so far from Constituting Judges with the Power of Life, that He Himself was sentenced to the most Ignominious Death▪ Briefly, as His Kingdom was Spiritual, so were all His Affairs transacted after a Spiritual manner. I speak not this with the least reflection upon the Greatness of the Kings of the earth, or the Laws, and Proceedings of their Courts of Judicature, whose unhappy Circumstances are often times such, that they cannot assume to themselves too much of outward state to retain the Obedience of their good, nor enact too severe Laws to reclaim the Licentiousness of their bad Subjects. But only to show the difference of the Kingdoms of this world, and that of the Gospel, in the Administration of their Affairs.  
Thirdly, This will appear from the manner of subduing His Enemies. As He Governs His Subjects, so he Conquers His Enemies after a Spiritual, and Heavenly manner, not by the material, but the sword of the spirit. His weapons are not carnal, but mighty to the pulling down of the strong holds of Satan. 
2 Cor. 10. 4.  As the Enemies of His Kingdom are chiefly the Invisible Powers of Darkness, Legions of Devils, and Armed Fiends, so He conquers them by the Light of His Word, and the mighty Power of His Spirit. By the Ministry of Angels, He countermines the devices of Satan. The Captain of our Salvation trusted not in His sword, or spear. In His Armoury are found none of the bloody Engines of War. His Victories consisted not of 
Eph. 6. 12.  slaughtered bodies, but vanquished spirits. For He wrestled not against Flesh, and Blood, but against Principalities, against Powers, against the Rulers of the darkness of this world, against spiritual wickednesses in High Places. Which sometimes He Exorcized by the Power of his Word; sometimes He cast out by Fasting and Prayer, always subdued by Proportioning His weapons to the strength and cunning of His Adversaries. And thus Briefly we have seen in what Respects Christ's Kingdom is said not to be of this world. In Respect of its Institution, Administration, and the manner of conquering its enemies.  
And now upon a review, let us consider, First, whose Kingdom they belong to, who▪ propagate Christ's after another manner, than 'twas at first founded by Him. Who under pretence of Zeal for the Kingdom of Heaven, disturb the Kingdoms of the earth; who to Proselyte Souls exercise unheard of Cruelties and Injustice over the Bodies and Estates of men; who found Christ's Kingdom in Blood; and make the Prince of Peace, the Author of unnatural War. Who out of needless Fears, and self-created Jealousies of losing their Religion, are guilty of such Practices, as not only the Christian, but even Natural Religion Detests and Abhors. I hope all men will grant, that the Peace of the Government is of far greater concern, than the Toleration of this, or that private Opinion in matters of Religion. For by disturbing that, the Innocent are often involved in Temporal miseries, the Disturbers themselves, if they perish in the Rebellion, are in danger of eternal damnation. But sure I am, no man shall be called to an Account hereafter, for not publicly exercising his own Private Opinions, in opposition to the established Religion of the Land; and which is by Him confessed to hold all the Fundamentals of Salvation, and to be free from any damnable error. Briefly the Christian Religion as it is Instituted by Christ, is the greatest security to Temporal Governors; And if it be made use of to the prejudice of the present Possessor, or his Lawful Successor, 'tis then abused, the Author of it betrayed, and the Great Design of it perverted.  
Secondly, Whose Kingdom do they belong to, who negotiate the affairs of Souls, after another manner than Christ did. Who aim at Superiority in the Church, with a Design to Lord It over Christ's Flock, and exercise Tyranny over the Consciences of men. Who take upon them the Ministerial Function, to gratify their Avarice and Ambition, and make the Patrimony of the Church subservient to base Secular ends. Who if once arrived to a pretended unappealable degree of Hierarchy, presently exalt themselves above all that is called God. These are so far from being Faithful Subjects of Christ's Kingdom, that they are the very enemies of Christ. For if the Governors of the Church, of Good Shepherds become Ravenous Wolves; And instead of Reducing the Strays to the Flock in the Spirit of meekness, they shall by their Pride, and Haughtiness Drive the Sheep from thence; what a sad account will they have to make hereafter to the Great Shepherd of Souls. How guilty the Pope and his ecclesiastics have been of this Charge, I shall not need declare. But so long as the Governors of the Church execute their High Calling, according to Christ's Prescript, the Practice of the Apostles, and Primitive Bishops, with Humility, Sobriety, Hospitality, Gravity and Moderation; there is yet great hopes, that the Governed, the People, may yet bring forth the blessed Fruits of Love, Peace, Joy, Obedience, Long-suffering, Goodness, Faith, Meekness and Temperance.  
Thirdly, Let us inquire whose Kingdom they belong to, who would destroy all those whom they account the Enemies of Christ's Kingdom, with other weapons, than He hath allowed of. Of all Feuds, those about Religion are the fiercest. And therefore 'tis well the Captain of our Salvation hath told us what kind of Arms we are to use in its Defence; otherwise the Christian Camp, through the Perverseness of the Commanders, had made but one common Field of Blood. Lukewarmness in Religion, or an Indifferency to All Religions, is as bad as if we professed none at all. To maintain our Religion by Cruelty, or Injustice, is worse, than if we professed none at all. He who denies a God, only proclaims himself a Fool; But we want a name to distinguish him by, who makes God the Author of Impieties; or his Religion a Countenancer of Injustice. He who out of Zeal to God, robbeth Caesar of his Deuce, were it in his power, would de-throne God, and set himself up in His Room. Jesus answered, My Kingdom is not of this world. What then shall we think of His pretended Vicar, who impudently claimeth a Right to all the Kingdoms of this world? Who whilst he hypocritically styles himself a servant of the meanest of the servants of Jesus Christ, Usurps the Power of deposing Kings, and disposing of their Kingdoms. To deal sincerely with you, I think this Impious Practice to be one of the most Irrefragable Arguments, to prove him to be The Antichrist. That whereas some have taken a great deal of Pains, to prove Him so, from the obscure Prophecies of Daniel; And others with great Labour, and Difficulties have applied all the Phaenomena, and Characters of the Apocalyptical False Prophet to the Pope; This is a more sure, and compendious way of stamping upon him the Mark of the Beast. Christ was both a King, and a Priest. His Priestly Office, in the most solemn manner, He conferred upon the Apostles; His Kingly He left where He founded It, Delegated by His Father, upon the Emperors of the world, and confirmed that Delegation to us, by His own Obedience to Them. Now then if the Pope, out of Great solicitude for the Churches committed to His charge, makes any unjust Attempts, upon their Regalities, He strikes at the 
1 John 4. 3.  Kingly Office of Christ, and endeavours— Solvere Jesum, the Dissolution of Jesus, as the Vulgar Translation, and those Greek Copies it follows, have it. Now since He dares not pretend to this Power immediately from Christ, for He cannot find any such Donation, amongst all the Rights, He pretends to as St Peter Successor; His Indirect Power, and in Order to Spirituals will not serve his Turn. For to suppose the worst; That the Kings of the earth should stand up, and take Council together to destroy Christ's Kingdom, shall therefore his Holiness add Impiety to their madness, by Deposing them, and absolving their Subjects from their Obedience? If he does, he is so far from being Christ's Vicar, That he is a Barrabas, and though he may escape, as Barrabas did, Punishment in this Life; yet that eternal Vengeance which pursues Robbers, and Murderers, will overtake him in the other. All that the Governors of the Church can do in this Extremity, is to Advise, Admonish, Rebuke with all Gravity and Humility; to set before them the Folly and Danger of such Councils, and the certain Destruction, which always attends them. And if such, with all other Christian means prove ineffectual, they having discharged their Duty, must commit Themselves, and Their Cause to God, in Tears, Fasting and Prayers; And in those very Prayers they must remember more especially their Persecutors. Lastly, if God so willeth, in a Patient suffering the Loss of Life. These are the only justifiable weapons, by which the Church of Christ opposeth Her Enemies.  
And now give me leave in a few words, to bring all home to ourselves. None of us have been so closely Immured in our Studies, but we must have observed something of the present State of Affairs. How that our Church hath two Potent, and Restless Enemies to Encounter, the Romanists, and the Presbyterians, with all the Inferior Sects, that fight under their Banner. We have been sufficiently Alarmed by the Hellish Plots of the one; And we have by sad Experience felt the unsupportable Tyranny of the other. Yet God forbid, that we should serve Them, as they would do Us; Defend Our Religion by the same unwarrantable Practices, by which they would Destroy It. The Reformed Religion of the Church of England, as it has the most of Primitive Purity in worship, Doctrine, and Discipline; so hath it of Christian Loyalty, of any other Religion in the world. And 'tis our Happiness to live under as Gracious a Prince, as ever Swayed the English Sceptre, since the Conquest; Who has through his whole Reign been more Tender of the Liberty and Property of the Subject, than of his own Prerogative. Whence then these Hideous Murmurings and Complain in our Streets? Whence these Daily Outcries, and Fears of being led into Captivity? Are they not from hence, that there are a sort of restless ungrateful people amongst us, who under pretence of Securing the Protestant Religion, would ruin the Church of England, the best and surest Guard against Popery? Who by wheadling the People, with the specious Names of Liberty and Property, would undermine Monarchy, the strongest bulwark against Tyranny, and Arbitrary Power? But is it possible, that the same cheats, should pass twice upon a Nation, in the same Age? Have we so soon forgot the Miseries, and Desolations of the late Usurpation? or being surfited with Plenty, do we nauseat the Blessings of his Majesty's happy Restauration? We have indeed had our Portion in this Life. And our Kingdom, seems to have been too much of this world. Our present Distemper proceeds from a Fullness of Humours, and Rankness of Blood. Now if we would take the Gentlest way of Cure, we are not to let out, but correct and sweeten the Blood. And this in a Moral sense cannot be done, but by Mortification, by strict Fast, Watchings and Prayers. Our Kingdom is not of this world, and all that we have to do in it, is to promote the Peace and Prosperity of it, so long as we continue in it, and to secure our own eternal welfare, when we go out of it. The Founder of this our Kingdom spent much of his time in solitude, prayer, and abstaining from the common converse of the world. When He was fullest of business, He often went into solitude for Prayer. And when He was on the last Stage of His Life, even at Jerusalem, He retired to the Mount of Olives to betake Himself to Private Prayer, and was apprehended performing the Duty of solitary Prayer. Let us in Imitation of Him, and in Conformity to the Laws of His Kingdom, Betake ourselves frequently to solitary Prayers. And in our Devout Recesses, and Holy Retreats from the Noise, and Impertinent business of this world, Let us commend our Souls to God. And in our prayers bewail more especially our sins of Murmuring and Ingratitude, the Cause of our present Distractions, and which will, if not repent of, Involve us in a more Terrible Destruction, than the utmost Rage of our Enemies is able to effect: But most especially let us pray for the safety of His Majesty's Sacred Person, and the Long continuance of His Life; for the Peace of Jerusalem, and the Prosperity of Zion. That He would confound His Enemies, and make all His Royal Friends to Rejoice. That He would deliver the Innocent from the Oppressor, and bring the perjured man to condign punishment. That He would preserve the purity of the Religion established amongst us, from Superstition and Enthusiasm. In a word, That He would infuse Grace into all our Hearts, that we may in all things walk worthy of our High calling, and show ourselves Loyal Subjects of Christ's Kingdom, by our steadfast Obedience to our Supreme Governor the King, and to all Subordinate Magistrates, as sent and Commissioned by Him. That so with St Luke, whose Praise is in the Gospel, and all the Glorious Army of Saints and Martyrs, we may at length Arrive at the Kingdom of Heaven.  
Amen.  
The End.   

A SERMON Preached before the University OF CAMBRIDGE.  St John 18. 36. 
— If my Kingdom were of this world, then would my servants fight that I should not be delivered to the Jews.  
IN the former part of the verse Christ declares his Kingdom not to be of this world; which Declaration is here confirmed by a reason drawn from the Nature and Practice of the Kingdoms of this world; which should be to defend their Kings, as to the immunity and safety of their Sacred Persons; so likewise in the free exercise of their just Rights and Prerogatives; whensoever one, or the other shall happen to be invaded, either by Faction from their own Subjects, or Violence from foreign Enemies. Kings by their Coronation Oaths, have made themselves Accountable to God Almighty, and Him alone, if they fail in their Duty of defending the Liberties and Properties of their People: for which reason they ought to be the more circumspect in their ways, for as much as the Divine vengeance is more to be dreaded, than any which the strongest arm of flesh can inflict. And the People have indispensably obliged themselves by Oaths of Allegiance and Fidelity, to afford them such Assistance both from their Persons and Estates, as shall be judged convenient and necessary for the maintaining their Crowns and Dignities. In this mutual Assistance and Confidence of each other consists the Beauty, Strength and Safety of Government; Without which a King would be no better than a piece of Gaudy Pageantry, set up to be gazed on, and pulled down by every Caprice of the Multitude: And the People would be deprived of the Benefits which they might reasonably expect to enjoy under the Government. Our Saviour then infers by a Logic very proper and concluding.— If my Kingdom were of this world, then would my servants fight that I should not be delivered to the Jews— If the Kingdom, which I have been promoting ever since I was born into the world, but more especially these three last years of my Reign, were of the same nature with the Kingdoms of this world; then would my Subjects draw their swords in my just defence, and not suffer me to be thus basely betrayed, and delivered into the hands of my insulting Enemies the Jews.  
The words then of my Text, without force or wresting, afford these three following Positions.  

1. That 'tis Lawful and the Duty of Christians to draw their swords in defence of their Sovereign.  
2. That 'tis not Lawful but highly impious in Christians to Rebel against their Sovereign, or disturb the Government, under the specious pretence of defending their Religion.  
3. That 'tis the Duty of Christians patiently to suffer for their Religion, if it be their Lot to fall into persecuting times, and this in most cases the best, and in some the only Remedy left them.   
1. I begin with the First Position. That 'tis Lawful and the Duty of Christians to draw their swords in Defence of their Sovereign— If my Kingdom were of this world, then would my servants fight that I should not be delivered to the Jews— Whereby the King of Heaven, and Prince of Peace approves of the Practices of the Kings of the earth, who have their Guards to defend their Sacred Persons; Their Armies to oppose and subdue their Enemies. Whereby He gives a Commission to all Christians to fight for their Lawful Sovereigns, and to lay their Enemies prostrate at their triumphant feet. It was therefore a rash Determination in Tertullian, from our Saviour's command to St Peter to sheathe his sword, to infer it unlawful for Christians at any time to draw theirs. And 'tis highly culpable in his followers▪ from this one instance to conclude all warfare Criminal, as if Christ had hereby disbanded all Christian Soldiers. What is this but to make Christianity a prey to the Unsatiable, a laughingstock to the Insolent, to prostitute the Lives and Fortunes of Christians to the pleasure of the Outrageous, and to make Christian▪ Kings of all men most despicable; if it were not Lawful for them to repel Injuries by open Force, when all other means prove ineffectual. This were to deprive Subjects of the opportunities of showing their Loyalty; of the Rewards due to those who bravely venture their Lives to relieve Widows, Orphans, or any that are unjustly oppressed; to defend Churches and the Sacred Revenue from avaricious and sacrilegious Hands. This were to blast the Laurels of so many Christian Kings, as got Renown in their glorious Attempts against the Barbarians.  
But that the Equity of Christian Arms is established upon the Gospel; appears in that St John Baptist, though under the most rigorous exercise of a Spiritual Life, did not command the Soldiers, when they enquired of Him 
Luk. 3. 14.  of the means of salvation, to lay down their Arms, or desert their Colours; But only to be contented with their pay, to abstain from Violence and Unjustice, i. e. That they should not abuse their power into Tyranny, and make their strength the Rule of their Actions. Because also the Apostle saith, the Magistrate 
Rom. 13. 4.  Beareth not the sword in vain; which He must do if it were not Lawful for him sometimes to draw it. Because Christ commanded St Peter to put up his sword, thereby to give a check to private Revenge, shall it not therefore be Lawful for Magistrates to draw theirs, to retaliate Public Injuries? Therefore as to those Sayings of some ancient Fathers, which are urged by some to oppose the lawfulness of Christians going to War,  
1. 'Tis answered, First, They only show the Opinions of some Private Doctors, and not the sense of the Catholic Church; That they were such Doctors as affected an harmless kind of singularity, and loved to be reputed the Founders of some more Sublime and Magnificent Opinions; as Origen, Tertullian, etc. Lastly, That they were not always consistent with themselves, as will appear to any one who shall compare their Writings on this subject.  
2. Secondly, The Primitive Christians did often times refuse, at least decline, Listing themselves in the Wars, by reason that the circumstances of the times wherein they lived, did oblige them to such conditions as were not so well consistent with their holy Profession: so Josephus tells us the Jews desired an exemption from Military Expeditions, lest by their being in conjunction with Aliens, they should not be able punctually to observe the Rites of their Law, for they might be compelled to bear Arms on the Sabbath, or in their marches exceed the journey of that day. The like Dangers Tertullian might object to the Christians against the Wars of his time. 
Tert. De Ido. Cap. XIX.  Non convenit sacramento divino & humano, signo crucis & Diaboli, castris lucis, & castris tenebrarum: in my Opinion, saith he, your Baptismal Vow and the Military Oath are not consistent, neither can ye fairly bear the sign of the Cross and the Roman Ensigns, alluding to the Oaths which the Soldiers were enjoined to take by the false Gods; whose Images probably they wore in the Banners.  
3. Thirdly, Let it be considered that the Primitive Christians were inflamed with so much Zeal to all Holy and Sublime performances; that with them Evangelical Counsels had the force of Precepts. They esteemed nothing difficult which tended to perfection. In which persuasion they exhorted to coelibacy, forbid second Marriages, refused all places of Dignity and public Trust; some of them understood that place, Swear not at all▪ in a Literal sense; they oftentimes chose rather to lose their right, than go to Law, and thought it praise worthy in Christians to abstain as well from sharing in the Triumphs of War, as the pleasures and profits of Merchandise. Not that they looked upon these as forbidden by the Law of Christ, but because in their exalted Judgements and pious Raptures they thought the contrary more rewardable and highly acceptable to God. As for those places of Scripture which seemingly forbid all kind of Revenge or Resistance; which recommend the suffering of injuries and indispensably enjoin Beneficence, Love and mutual Friendship. When they are well considered, they imply no more, than a prohibition of private Revenge▪ of Inferiors resisting their Superiors, of one Christians going to Law with another upon frivolous matters, especially when there may be danger of giving offence to an unbeliever: or else they are to be looked upon as extraordinary counsels to some men, who by reason of the Dignity of their Function are obliged to higher and more exemplary Acts of Piety. Lastly, as to that famous Prophecy of Isaiah which without doubt relates to Christ's Kingdom, and is thus recorded; 
Isa. 2. 4. Micah 4. 3.  They shall beat their swords into ploughshares, and their spears into pruning-hooks; Nation shall not lift up sword against nation, neither shall they any more learn war. It must either be understood conditionally, that such indeed should be the happy State of the world, would all men embrace and practise the Christian Religion. For then there should be no more Wars, or rumours of Wars; Janus' Temple should be for ever locked up, and an universal Jubilee should overspread the face of the earth: or else if you will have it understood in a Literal sense, we are yet to expect and pray for the joyful accomplishment of it, as we are for the general conversion of the Jews, and the coming in of the fullness of the Gentiles. To conclude this point, all Ages do agree in the lawfulness of a War, where there is the Authority of the Prince, a just cause, a good intention, and where only warrantable means are used for the obtaining the End.  
But I think I might have saved myself the trouble of proving my first Position, for though some of the ancient Fathers might be so nice and scrupulous in this matter, that they could not upon any terms be persuaded to go to War, lest they should be forced to shed the blood of others, though they were most generously prodigal of their own; our latter Ages have produced Christians of a more sanguine complexion, and warlike principles: our modern Gospelers [following the steps of their Captain Ignatius Loyala, who instituted a Religious Order according to the Discipline which he had learned in the Camp] having it seems received clearer Illuminations, and larger Commissions, than the prime and immediate Apostles of Christ, have thought it expedient to propagate their Religion Vi & Armis, and to trust more to the material than the sword of the Spirit; for why should not Knox enter the List, who was a Ringleader of those commotions in which he had miserably involved his Country? or why should Calvin or Beza be excused, who have left behind them Positions to justify the Proceedings? For their tumultuous and inormous Practices are no more akin to the regular, peaceable and autorative Reformation of the Church of England, than Babel is to Jerusalem. Now as Quarrels about Religion are of the highest and nearest concern, so if once they come to be decided by the Sword, we shall find them attended with the most dire and hellish outrages. If 
Judg. 5. 23. Psal. 105. 15.  Curse ye Meroz be the word of Command, Touch not mine Anointed, and do my Prophets no harm, will be found but a weak defence, for Crowned Heads, and Pastoral hands. And we have by sad experience learned that those peaceful Ministers of the Gospel, [as they hypocritically styled themselves] whom the Sacred Oaths of Allegiance and Supremacy could not oblige to take up Arms in the Defence of a most Gracious afflicted Prince, did nevertheless Preach Sedition, and sound Rebellion so loud from their Pulpits, till at last they were able to form their deluded Disciples into a Religious Army, who under the holy cheat of fight the Lords Battles, setting King Jesus on his Throne, establishing the Purity of the Gospel, and purging away all Superstition and Profaneness; barbarously murdered his Anointed, spilt the blood of his Prophets, laid waste his Vineyard, polluted his holy Altars, and turned his House of Prayer into a Den of Thiefs; who robbed God of his worship, the right Heir of his Kingdoms, and the Church of Her Revenues. And because we have such manifest Proofs, that the restless Enemies of our King and Church, are ready to act the same Tragedy over again, it cannot be unseasonable to consider my Second Position— That 'tis not Lawful but highly impious in Christians, to Rebel against their Sovereign, or disturb the Government, under the specious pretence of defending their Religion.  
And this Position is usually proved from the truth of another more general, viz. That it is not Lawful upon any pretence whatever to resist the supreme Power; and This commonly proved from the Law of Nature, from the Law given to the Jews; but more especially from the Evangelical Law, and the Practice of the Primitive Christians; which will be found the best interpreter of those places of Scripture, which command absolute Obedience, and which, though there were no other argument, does sufficiently confute all those pernicious Provisoes, audacious Limitations, all those Pretences in Ordine ad spiritualia, that Subordination or Co-ordination of Power, the resolving it finally into the People, at least making it accountable to the Inferior Magistrate; in short all those monstrous Schemes and Deformities of Government, which either Rome, Geneva, Scotland, or the Republicans of England have sent forth into the world, to the scandal of the Authors and the Christianity they profess. For if the Precepts of Obedience are made Sacred by the forementioned indispensable Ties, then are they least of all to be violated upon the score of Religion. Because, 'tis impossible for any Power upon earth either to force his upon, or take my Religion from me. Consider then with yourself how you will ever be able to expiate the impiety of resisting the Magistrate, under pretence of defending that, which is not in his power to take from you. Is the command of Subjection which St Paul hath made Sacred upon a twofold account, 
Rom. 13. 5.  Wrath and Conscience, to be trifled withal? will you stop your ears against the charms of Conscience, and provoke the Wrath of him, who beareth not the sword in vain, for nothing at all? Or rather is not the Religion, about which you make such a clamour, only some outward hypocritical Profession, some Politic Disguise to advance yourself, by pulling down those who are set over you by the Lord? Is not the Liberty you contend for, Licentiousness, a freedom to do what you list? The Yoke you would throw off, that of Order and Obedience? Would you not exchange Decent, significant Ceremonies, for rude unseemly Gestures? Would you not turn Godly and Primitive Discipline, into Anarchy, or Tyrannical impositions? Sound and ancient Doctrine, in all points agreeable to the written word of God; into novel, enthusiastic Divinity? Inspired stated Prayers; into vain Repetitions, extemporary and yet laborious effusions? And instead of a Reverential and awful Administration of the Holy Sacraments; would you not introduce obscene Dipping; and take the Cup of Salvation with less Ceremony, than if you were only drinking in Piam Memoriam of some Deceased Friend? If this be the Religion for which you express so sensible a Tenderness; it were better suppressed, than tolerated. 
James 1. 27.  But pure Religion and undefiled before God and the Father, which is to visit the fatherless and widows in their affliction, and to keep yourself unspotted from the world. Which is to relieve the oppressed, feed the hungry, cloth the naked, visit those that are sick, and in prison; which is to live Godly, Righteously and soberly in this present world; which is to honour the King, to fear and love God, above all things, and your Neighbour as yourself; which is that of the heart and not of the tongue only, is such a Religion as no Power upon earth can take from you. I will suppose the worst that can be supposed, That the Civil Magistrate should be so impious, as to forbid the worship of the true God, and command the Adoration of an Idol; make a Decree against the Bible, and establish the Alcoran. His Impiety does not cancel your Obedience, or Legitimate Rebellion. Here 'tis that the derided Doctrine of passive Obedience takes place; neither will the Leviathans wicked Evasions stand you in any stead. The Retaining God in your heart, whilst you deny him with your mouth, will not serve your turn; neither can you excuse yourself, by resolving the Gild of your Apostasy, into the Authority of the Commander; you must obey God, rather than man, by sustaining the utmost that man can inflict, for God's sake. This must be acknowledged a very sharp, and grievous Trial, yet no more than has been born by others before you; for we have read of Daniel in the Lion's Den, 
Dan. 6. 16.  Because he would not obey the Idolatrous Decree of Darius; 
Dan. 3. 20.  of his three companions in a burning fiery Furnace, because they would not worship the Golden Image Nebucad-nezzar had set up: And we solemnly commemorate in our daily Office, the Goodly Company of the Apostles, and the Noble Army of Martyrs. We have heard that the mouths of Lions were stopped, the Flames of fire quenched for the wonderful Deliverance of the former, and what is yet more to be had in Admiration, two impious Idolatrous Kings converted by their Heroic Constancy; And that the later glorified God by their Deaths, and for a recompense received a Crown of immortality. And to be sure the precious Blood, of those Martyrs of the first Magnitude, became the fruitful seed of the Church. In short, Religion is an inward Principle, and keeps its chief Residence in the Minds of Men; and they may as well have their Understandings ravished, their Wills forced, as be deprived of it. The Professors may, but the Faith itself cannot suffer violence from men. Rational Motives may persuade; a Vision from above may enlighten; a Voice convert; the cooler Breathe of Heaven, the Gentle and Kindly Inspirations of the Spirit may captivate those understandings, Subdue those refractory Wills, which are Proof against all external Force, and defy the utmost Rage of Men. 'Tis as much beyond the Power of any Tyrant upon earth, to impose any One single Article of Faith, or make me embrace his Religion in the Gross, as 'tis for him to impart an Identity of Thoughts, or an Individuation of Souls. Let no man then dare to Rebel under the specious pretence of defending Religion, for that cannot be taken from Him. And after all let it be added for our comfort, If our Religion be that of the One, Holy, Catholic and Apostolic Church; If it be that which our forefather's learned from the Apostles, which the Apostles learned from Christ, which Christ learned from God, as I am firmly assured Ours of the Church of England is; 
Matth. 16. 18.  Then 'tis founded upon a Rock, against which the Gates of Hell shall never prevail; 'tis Christ's own promise, and He hath hitherto made it good in all Ages of the world, and will do unto the Consummation thereof; when the Spouse shall meet her glorious Bridegroom and be presented to him without spot or wrinkle.  
2. 'Tis not Lawful, but highly impious in Christians to Rebel against their Sovereign, under the specious pretence of defending their Religion, because thereby some of the most Fundamental Points of Christianity are overthrown. There is nothing more contrary to the Laws of Christ, nothing forbidden under severer Penalties than Rebellion; 
Rom. 132.  He that resisteth the Power, resisteth the Ordinance of God, and they that resist shall receive to themselves Damnation. There is nothing more agreeable to the Laws of Christ, nothing encouraged with more glorious Rewards, than suffering for Righteousness sake. 
Matth. 5. 10.  Blessed are they, who are presecuted for Righteousness sake, for theirs is the Kingdom of Heaven. If then we resist the Higher Powers, under pretence of securing Religion, we fall under the Damnation of the worst of Rebels, and lose the Reward of the most Noble Martyrs. He that raiseth Parties to promote Sedition, and disturb the Peace of the Civil Government, is a Traitor to Christ, a Deserter of the Cross, a Subverter of His Kingdom, and were it of this world, would endanger its final Overthrow. If any crime of this nature had been proved against St Paul when He stood before the judgement seat, not Felix, but He himself must have trembled at the sight of his Accusers. And how would the rest of the Apostles have been confounded, when they were brought before 
Matth. 10. 18.  Governors and Kings for his Name, had they been found guilty of Plots against the State, or putting the world into an Uproar, as was falsely laid to their charge? For might not the Judges before whom they stood, have given them this, or the like Reproof? You who call yourselves the Disciples of that Master, who taught 
Matth. 5. 9  Blessed are the Peacemakers, do you disturb the Government? You that pretend to be the Subjects of that King, who renounced all earthly Sovereignty, do you Tumultuously affect Dominion? Your Master commanded you to 
Mark 12. 17.  Render unto Caesar the things which are Caesar's, and do you withhold from Him the just Tribute of your Obedience? Next the Miracles which He wrought, his peaceable conversation, his exemplary Patience, his Precepts of Obedience had almost persuaded us to turn Christians; But hearing of his unexampled Charity and humility, in praying for his very Crucifiers, when He hung on the Cross, we could not but altogether confess that He was a very just and Holy Person. But what perverse followers are ye of so good a Master? What a scandal to his Cross? and contradiction to your Profession? And were He now upon earth He must either disown his own Doctrine, or you for his Disciples? Your turbulent Behaviour hath justly provoked Caesar to unsheathe his Sword of Justice, to deliver you over to the Executioners. His Consuls have Rods for the Backs, and Axes for the Necks of you the vilest of Impostors. And you deserve to be treated with greater severity, than any other sort of Enemy. The rude Scythians seem more capable of the Emperor's Clemency, for they profess cruelty; Outrage and Barbarity by long custom are become natural to them. But for you who profess Gentleness, Civility and Condescension; who pretend to know nothing save 
1 Cor. 2. 2.  Jesus Christ and him crucified; who to assure the Empire of your Loyalty and Fidelity have enforced Obedience upon a Principle of Conscience, as well as Wrath, and entailed eternal Damnation upon the violation of it; who to assure us, that you had no sinister Designs upon the Estates of other men, have forsaken your own Possessions; for you at last to be found guilty of Insurrection, Tumult and Violence, makes you fall more unlamented than Catiline, or the most cursed Conspirators ever did. In short, you have done what in you lay to make good the Treasons which were falsely laid to your Master's charge; much more than the Scribes, Pharisees, chief Priests and Lawyers, those Crafty Managers of his Trial, were able to do. I know not what Evasions may have been found out since by the Theologo-Politico's of our Age; but sure I am the Apostles could never have avoided this just Reprimand, for they had every one of them fallen under that worst of Condemnations, 
Luk. 19 22.  ex ore tuo serve nequam, out of thy own mouth thou wicked servant thou art condemned.  
Thirdly, 'Tis not Lawful, but highly impious for Christians to Rebel against their Sovereign, disturb the Government, or use violence under the specious pretences of securing their Religion, Because It ought to be preserved and continued in the world, by the same methods it was at first propagated. Now setting aside those mighty Works which our Saviour wrought to convince the Jews, that He was the true Messias, whom their Prophets had foretold should come into the world; and the Heathens, that He was a Person of greater worth, acted by a more Divine Principle, than any of their most celebrated Masters of Wisdom: Setting aside this his Divine Power; What was there that did more recommend his Religion to the world, than the kind Aspect It had towards the Peace and Prosperity of the Empire? Than the security It gave to the Civil Magistrate by the Obedience it taught; and the Protection it might reasonably hope for under them, by a Practice conformable to that Doctrine? This consideration makes it a greater wonder to me, that the Roman Emperors held out so long before they yielded Obedience to Christ's Sceptre, than that Constantine the Great came in so early to make good that Prophecy, 
Isa. 49. 23.  Kings shall be nursing Fathers, etc. Among all the Arguments which the Noble Apologists used to persuade the Emperors, and their Ministers of State to forbear persecuting the Innocent Christians, produce me one which carries the least show of menace or force along with it; when they had both Numbers and Arms to have disputed their cause. O let not the Example of the noble Thebean Legion ever be forgotten. They persuaded them that it was for their safety to cherish and protect such Subjects, as gave such daily Instances of their valour by suffering joyfully the most cruel Deaths, that it was for their Interest, as well as their Glory to embrace that Religion, which bred such courageous and yet such Obedient Loyal Professors, who could endure the most exquisite Torments rather than deny their Religion, because they knew if ever they rebelled, their Master would deny them. Among all the Antidotes which they prescribed against the Contagion of Heretics, show me one that has the least composition of Force or Violence in it. They endeavoured to convince them, [the Heretics] from the Authority of Christ, the Apostles, and the Deference paid to the Apostolical Churches; the Novelty of the Heretics Doctrines; their palpable Corruption and interpolation of Scripture; their irregular Lives, and Scandalous Dissensions; the Unanimity of Catholics, the consent and Harmony of their Doctrines, and the sufficient knowledge they had of the Apostles, and first promulgators of the Christian Religion, and the sufficient Instruction which the Apostles received from Christ. These were some of those wholesome Remedies which they thought fit to prescribe against the Heretics of their times. And happy had it been for Christendom, if none of a different nature had been made use of since, only those enforced by Civil Sanction: for what has Rome got by her modern bloody Inquisition? Or Geneva by her Tyrannical Usurpations over the Consciences and Common Liberties of mankind? What did the Council of Constance get by their uncanonical, treacherous, cruel proceedings against those poor men, Jerom of Prague and John Huss. Their putting the later to death contrary to promise and the public Faith, widened the Schism, brought an odium upon the Council, and they will never be able to wash away the stain of so Barbarous an Act. They seemed indeed sensible of it when 'twas too late, for in the Ample-safe-Conduct granted in the XVIII Session of Trent, under Pious IV, they recede from the Practice and Decree of Constance, or of any other Council prejudicial to safe Conducts. But then they mince the matter in these words, In hâc parte, & pro hâc vice derogamus, etc. So that even this Recession was rather extorted from them, by the necessity they lay under, than any willingness in those pretended Infallible Doctors to retract, or own that they had done amiss. 'Tis true, He who renounced all Sovereignty here on earth, that so the Princes and Emperors of the world might have no suspicion of Him or his followers, did nevertheless keep his Religion under his own Cognizance, and exempt It from their Jurisdiction; for he did not only teach, promulge and practise it in opposition to the Laws and Customs then received, in the very face of the Magistrate; but moreover encouraged his Disciples to the like confidence and Resolution. He foretold them that they should be 
Matth. 10. 18.  brought before Kings, and Governors for his name; before the Jewish Sanedrim, and Roman Tribunals to bear Testimony to the Truth; but bids them not be dismayed, for He would be their Advocate, and defend both them and It against all Opposition. Not that hereby He grants them a Licence to Rebel, to violate their Duty to the Public, in defiance of the Magistrate, but only Instructs and encourages them in their Duty to God, in despite of sufferings. 
Luke 12. 4, 5.  He bids them not fear them, who can only destroy the Body, but rather Him who can destroy both Body and Soul in Hell. Thus they learned Christ, and thus they taught others Christianity. Thus Christianity at first set out, and accordingly found Reception in the world; thus it made a glorious Progress, and thus it shall finally Triumph over all the Powers of Darkness. Which ushers in my Third and last Position, That 'tis the Duty of Christians patiently to suffer for their Religion, when 'tis their Lot to fall into Persecuting times, and this in most Cases the best, in some the only Remedy left them. For hereby we give the Dearest Pledges of an unfeigned Love to our Master; that we have not only followed Him for the Loaves, for any secular Ends or Advantages. Hereby we make a Public Declaration of the Sincerity of our Hearts. Hereby we give the Noblest Proof of the Truth of our Religion. Hereby it appears we are true Disciples, when we can take up the Cross and follow Christ, in the most difficult, but most heroic Act of the Christian Warfare. Hereby we show that we have escaped the Pollutions of the world, and that the Glory of God, and our own Salvation hath been our Chiefest Aim. Yet this Position however true in itself, seems of very hard Digestion to our corrupt Natures. And this is the true Reason why our Dissenters of late have made such Dismal Out-cries, such Dire Presages, and still continue to Alarm the Nation with Fears, I hope, of their own Creation. And therefore I shall be very short with them. The Religion for which they express so great Concern, and about which they make such a stir, that Heaven and earth have been disturbed with their Out-cries, is either from God, or from Men. If it be from God, He will either defend it from Persecution, or else by His mighty Power enable the Professors patiently to suffer for it. And which way soever shall seem best to his just Providence, is fittest and most profitable for us. And so we are safe. If it be from men, 'twill come to nought; 'tis mutable as all other humane Institutions are; and will rather veer to the Religion of the State, than undergo the least Trial of Persecution. And 'tis to me a manifest sign that those men who cry out so much of Persecution before hand (And amidst the full Enjoyment of a dangerous Liberty) as if they had a Faggot already Flaming in their Breasts, never intent to resist unto Blood, or undergo the fiery Trial, if they should be really brought to it. Their Religion is too Voluptuous, and the Professors of it too Effeminate to court Martyrdom. Let them choose which Part of the Dilemma they please, and they are for ever silenced. If then sober Advice might take place, I would entreat them in their Zeal to Religion, not to disturb the Peace of the State. In their Fears of Persecution; not to betray and desert the Cross of Christ. In their just Exclamations against the Superstitions, and Idolatries of the Church of Rome; not to make Shipwreck of the Catholic Faith, in a wilful Separation from their Mother the Church of England. Let them not out of a commendable Indignation against the wicked and Hellish Practices of the Romish Emissaries to establish the Popish Religion, become Guilty of the same in an Obstinate, Illegal, Unchristian Defence of their Own. And if any one think I injure them by this Advice, for I confess it implies a Gild of the mischiefs cautioned against; I recommend to his serious and impartial Perusal several late Collections published from their Originals. And there He will find that the most pernicious Doctrines laid down by the Jesuits in their Morals, are to be matched, if not outdone. For there He will find a Dispensation for Oaths taken; Licences to take contrary Oaths; Equivocation, Lying, Perjury, recommended. There He will find that the Saints alone had a Right to inherit the Earth; that the wicked might be Slandered, Plundered, Murdered; and all this under pretence of doing God good service. There He will find Persecution, Rapine, Sacrilege Preached and practised. There He will find speaking evil of Dignities the Holy Idiom, and privileged Language of the Godly. There He will find, the Murder of Kings encouraged, effected, justified; in short, for I delight not to dwell on so ungrateful a Subject; there He will find all the most consummated Villainies consecrated, which were in the power of the Sons of Perdition to Act, since the shedding of the Blood of Righteous Abel, unto the Murder of Righteous King Charles, and so down to this very day. But thou, O Holy Christian, who art so indeed, and not in outward show only, as thy heart bleeds within thy Breast, to think that there should be such Miscreants; that all that name the Name of Jesus should not depart from such horrid Impieties; so thou knowest it to be thy Duty to follow thy Master in the several steps of his Life; to Fast with him in the Wilderness, as well as Feast with Him at the Marriage in Cana; to watch and pray with Him in his Agonies in the Garden, as well as dwell with Him in his Glorification on the Mount; to act a part with Him in his Tragedy in the High Priests Hall, as well as attend Him in his Triumphs to Jerusalem. Thou knowest it to be thy Duty not Only to accompany Him to the Judgement Hall, but moreover, to Mount Calvery, and there to die for Him, who suffered the most dolorous Death for thee. And thou art invited hereunto by the Example, and Precept of Jesus the Captain of thy Salvation, and Finisher of the Faith; His Glorious Company of Apostles, His Noble Army of Martyrs, who in all Ages have finished their Course, fought the good Fight, and received a Crown of Righteousness. Thou canst pity those who laugh at the Doctrine of passive Obedience, and conclude their Religion false, which will not sustain suffering for Christ's sake. In a word, thou art resolved in the whole course of thy Life to maintain the 
Matth. 10. 16.  Wisdom of the Serpent and the Innocency of the Dove. Jesus answered, my Kingdom is not of this world, if my Kingdom were of this world than would my servants fight, that I should not be delivered to the Jews. Upon the whole matter, give me leave to make these following Observations and conclude.  
1. That we do not sin against the Rules of Christian Patience, if we Defend ourselves when brought before Magistrates; for though Christ willingly submitted to the Sentence, yet He carefully acquitted Himself of the Treason laid to his charge. This is confirmed to us by the Practice of the Prophets Elias, Jeremias; the Example of the Apostles, particularly Saint Paul's, who appeals to the Roman Laws; Flies to their Guards for Protection against his Conspirators; and did not disdain even Humane Policy, for He divided the Multitude, made the Major Part of his side, by Crying out, 
Act. 23. 6.  Men and Brethren I am a Pharisee, the son of a Pharisee, of the hope, and Resurrection of the Dead, I am called in question.  
2. That since Christ's Kingdom, is not of this world, that therefore we should not immoderately thirst after Riches, or affect Glories and worldly Greatness.  
3. We must not take it heinously, if in perilous circumstances we should be betrayed by our friends, or deserted by those from whom we expected Protection; for this was our Master's case, betrayed by one Disciple, forsaken or denied by the Rest; by Pilate deprived of the common privilege of the Law. He who before had furnished his Enemies with a Band of Ruffians to apprehend Him, denies Him common Justice from the Bench for fear of displeasing the Jews.  
4. This place gives us comfort in our greatest and most public Calamities, for since Christ's Kingdom is not of this world, It shall never be overcome or destroyed, by all the united Forces thereof. Heaven and earth shall pass away, but Christ's Throne is established for ever, 
Psal. 145. 13.  His Dominion is an everlasting Dominion.  
5. Lastly, This place manifestly reproves those who have so long boasted themselves Christ's Vicars, for He whom they pretend to represent declares His Kingdom not to be of this world. But they usurp to themselves the Kingdoms of this world, dispose of them at pleasure; as if 
Psal. 149. 8.  that prophecy— They shall Bind their Kings in chains, did literally appertain to them to fulfil. By this their wicked and Audacious Practice, how ill do they prove their Title to Christ's Vicarage? Do they not rather show whose servants they are, viz. 
Matth. 4. 9  His who proudly said, All these thingswill I give thee, If thou wilt fall down and worship me? for by the Vanity and Pageantry of a Pompous Religion, adorned with the false Glories of this world, they have bewitched too Great a Part of the Nations of the earth; for I dare boldly say, that the Doctrines of Image-worship, Invocation and Adoration of Saints, Indulgences, Purgatory, Prayer for the dead, as they are practised in the Church of Rome, Transubstantiation, Participation in one Kind, Papal Supremacy; the making which necessary Conditions of Communion, justifies us, and lays the Schism at the Imposers Door; I dare boldly affirm that they are fond Things, vainly feigned, that they are contrary to the Simplicity and Truth of the Gospel, that they have no better support, than Credulity, Force, Falsification of Antiquity, humane Romantic Tradition, or the Pride and Covetousness of the ecclesiastics. Indeed, I never thought those the most Eloquent Preachers, who can call Whore, and Antichrist loudest; and perhaps 'tis not necessary that all our Sermons should be turned into invective Harangues against the Idolatries of the Church of Rome; but it has often grieved me to think that St Peter Successor, hath made that Title so much his own, as to endanger Mahomet's Claim; that a Mother Church should be so lewdly fallen from that Gravity, Purity and Chastity which in St Paul's time, and some Centuries after, she so eminently possess't. I have always thought I might discharge this part of the Ministerial Function, as much to the benefit of Souls, in pressing upon them the Duties of Love and Obedience, in Defending the Doctrine, Government, Solemn and Public Prayers of the Church of England, in whose holy Communion I do believe Salvation may be had with greater Certainty, than in any other Church of any Denomination whatsoever. To conclude, 
Psal. 2. 2.  The Kings of the earth shall stand up, and take counsel together against the Lord, and against His Anointed. Which Prophecy implies that Christ shall be a King, and that the Kings of the earth would conspire the Ruin of His Kingdom. And this is the true ground of all those dire strifes and contentions which have filled the world about the Christian Faith. 
Luk. 19 14.  Because they will not have this Man to Reign over them. For this reason the Jews conspired the Death of Christ; they pretended indeed to the Romans, that He intended to set up a Fifth Monarchy; but the true reason was because He did not answer the fond Character which they had framed of their Messias; therefore they would not submit their Stubborn Necks to his easy Yoke; the Romans afterwards thought to have ruined His Kingdom, by a total Massacre of his Subjects, and they also pretended reasons of State. But the true reason was, they could not comply with the Doctrine of the Cross; which they thought would interrupt their pleasures, and Eclipse their Greatness. And at this day how is the world divided about the great Business of Salvation. The Turks would ascribe this glorious work to their false Prophet Mahomet, and the Jews expect Salvation from an imaginary Messias yet to come, and Christians are too much divided amongst themselves. But after all, Christ will accomplish the End of His coming into the world, which 
John 18. 37.  was to bear Testimony to the truth; He will distinguish between the true and the false Believers; And His Kingdom shall at last shine forth in an utter Abolition of the Kingdom of Darkness. I have only this to add further: Be the times never so perilous, our dangers never so great, next the Protection of the Almighty, a Christian Holy Life, our steadfast Obedience to the King, Conformity to the Church, will be found our surest Refuge. For the King cannot, will not forsake that Faith of which He is the glorious Defender; nor those Subjects, who by the Tenure of their Religion think themselves obliged to defend Him with their Lives and Fortunes. And of this we, as well as the rest of the Nation, have had a very late confirmation in His Majesty's Gracious Reply to that Eloquent and truly Loyal Speech made in behalf of the University. To which His Majesty was pleased to answer, That He was fully satisfied of the Loyalty of the University, and that He did not at all doubt but we would always act according to what we there declared. His Majesty likewise told us, That He would constantly Own and Defend the Church of England, as by Law established. This He bid us be assured of, for He would be as good as His word, whatever Representation, either had, or should be made of Him to the contrary. Being farther pleased to add, That there was no other Church in the world that Taught and Practised Loyalty so conscientiously as that did. O Let us and all that hear me this Day make good this gracious Opinion which His Majesty hath conceived of Us and Our Church. That so both King and People supporting each other, and Both uniting in an Holy Conspiracy for the good of the Church, We may yet Emerge a Glorious Flourishing Kingdom, to the utter Disappointment and Confusion of all our Enemies, whether Papists or fanatics, whom God in his infinite Mercy either convert, or in His Infinite Power bring to Condign Punishment; that so Justice may be no Longer Obstructed, but that Righteousness and Peace may join in an Holy Kiss.  
Amen.  
The End.