A SERMON Preached at the ASSIZES For the County of SURREY, Held in the Burrow of SOUTHWARK, March 23. 1681/ 2.  
BY RICHARD MEGGOTT D. D. Dean of Winchester, and Chaplain in Ordinary to His Majesty.  
LONDON, Printed by A. Grover, for Thomas Rowe Jun. in London-Yard near the West End of St. Paul's. 1682.   

TO THE RIGHT WORSHIPFUL And My Honoured Friend PETER DANIEL, Esq High Sheriff of the County of SURREY.  
SIR,  
IT was not in my Thoughts, that this Discourse should have gone farther than them for whom it was prepared; but since it was their desire as well as yours that it should I have submitted: Being preached at your Request, Decency requireth it should not come abroad but with your Name. Sir I have no reason to doubt, but that you are persuaded of what is here delivered of the Law of God; and your Actings in this trying Time have shown, you have not so wild a Notion of Liberty, as to trust those high Pretenders, who would be making way to it by overturning the Laws of Men: But there are too many who have weak and dangerous Conceptions of these things. To rectify such was the Design of this Sermon, wherein I have endeavoured to represent Christianity, as Jotham did the Vine cheering God and Man, directing and completing our Behaviour for both Worlds. If any thing in it may prove useful, that they who outwardly profess the Faith, may sincerely live according to the Rule of the Gospel; I shall be glad, that by my Compliance in publishing it, I have shown myself,  
SIR, Your very Affectionate and Humble Servant R. Meggott.   
JAMES 1.25. 
— The perfect Law of Liberty—  
THE Solemn business of this time is the same with what we read of Samuel's, 1 Sam. 7.16. where we find that he went from year to year in Circuit to Bethel and Gilgal and Mizpeh, and judged Israel in all those places. This is a laudable imitation of that; and no contemptible privilege it is for a People to have it so; to nave Justice condescend to come to their Doors, and their Wrongs redressed, not only uprightly, but so conveniently.  
And yet though this be so very well, every one must grant it were a great deal better there were no occasion for it, that all men would be so honest and orderly as to save the Magistrate such labour. It is well there are Fetters and Gibbets for Robbers and Murderers; but Oh how much better would it be, that such would labour with their hands the thing that is good, and do violence to no man! It is well there are Prisons and Remedies for Cheats and such as are unjust; but Oh how much better would it be that they would be righteous in their deal, and none go beyond or defraud his brother in any matter! It is well that there are Actions and Damages for Scandals and Defamations; but Oh how much better would it be that all bitterness, and clamour, and evil speaking were put away from us, and that there were no backbiting!  
fanciful and Eutopian as such imaginations now look to them that know the World, so it would be in a Christian Kingdom, were we real in this Religion. All such enormities this forbiddeth under severer penalties than human Laws are capable of inflicting; for though every sin against God is not injury unto men, yet every injury unto men is a sin against God.  
And this is that my Discourse at this time shall tend to; to evince, that the Gospel is so far from dispensing with any of those obligations the light of nature and reason lay on us, that it requireth them with more strictness; it is a Law.  
Not as men's, in any thing deficient and incomplete, but wholly faultless; it is a perfect Law.  
And that this may not seem inconsistent with the Graciousness of the Dispensation, I shall show you, that in all this, it is so far from being any real Encroachment upon our Freedom, that is that which best secureth it; it is a perfect Law of Liberty.  
These are the three particulars which the Text declareth of the Gospel of Christ.  

First, The Nature of it that it is a Law.  
Secondly, The Exactness of it, that it is perfect Law.  
Lastly, the Advantage of it, that it is a Law of Liberty.   
These considered, may tend something to the clearing our Apprehensions not only about the Authority, the Excellency and the End of this Royal Law of Christ; but also the Necessity, Quality, and Obligation of the sundry Laws of Men; and in pursuance to that I shall speak to each of of them.  
The first thing we have here to take notice of, in this Description of the Gospel, is the Nature of it, that it is a Law. A Law! This soundeth a little unusual, it it is commonly put in Opposition to it. The Evangelist telleth us, The Law was given by Moses, 
John 1.17.  it is Grace and Truth that came by Jesus Christ. It is true, there is much difference between this Law and that of Moses; but yet this is a Law too, as well as that was. A Book of Statutes, to explain and tell us what we should do, and what we should forbear; a Rule of Life, to instruct and show us the good that we should embrace, and the evil that we should avoid: So it is called the Law of Faith, Rom, 3.27. The Law of the Spirit of Life, Rom. 8.2. The Law which we are under to Christ, 1 Cor. 9.21.  
The Holy Jesus, as he came into the World revelare credenda, to reveal saving Truths for our Instructions; tollere peccata, to make satisfactory Atonement for our Transgressions, confirmare promissa, to establish precious Promises for our Encouragement: so likewise promulgare praecepta, to publish strict Rules for our Conversation.  
The rest of the Creatures are all easily ordered, the Heavens and the Earth hear God's Voice; the Winds and the Seas obey his Call; Fire and Hail, Snow and Vapours fulfil his Word; the Turtle, and the Crane, and the Swallow know all the times of their coming; but man, man, who in order to future Recompenses is made a free Agent, abuseth his Will most grossly, hath been a cross and masterless, a morose and disobedient Creature from his very first Creation Line upon Line, Line upon Line, Precept upon Precept, Precept upon Precept, hath been all too little to bind him. Xenophon, elegantly describing him, observeth, Cattle will be kept within their Hedges, Horses made tractable by their Riders, Wild Beasts tamed by them, that look to them, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenophon Cyropoed. l. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. All these (saith he) in time, are brought willingly to obey those that look to them; but Men, headstrong Men, ever set themselves against those that rule over them, and will not be kept in Compass.  
This is so true, that God who knoweth us best, did never think fit to trust us in our own Hands; no, nor only in our Fellow Creatures neither; but himself hath given Laws to us, from the day that he first made us.  
In the State of Innocency, there was a Law then. Adam had three Precepts given him in Paradise, to till the Ground, to cleave to his Wife, and not to eat of the Tree of Knowledge.  
Noah, the Tradition is, had Seven. The Learned conclude the Council had an Eye to them in their Determination at Jerusalem, Acts 15.20.  
Abraham, it is said, had Ten, of which the great one was Circumcision.  
Moses, if the Jewish Doctros have reckoned right, had Six hundred and thirteen Judicial, Ceremonial and Moral.  
Yea, the seemingly neglected Heathen, who had none in Scriptis, they had a Law too: the Apostle telleth us, they shown the work of a Law that was written in their hearts, Rom. 2.15.  
And can any imagine that he, who was always from the beginning thus under Tutors and Governors, should now under the best and purest dispensation be let lose and unbridled? Where there is the same nature, can it be supposed there will not be the same need? 
Rom. 3.31  Do we make void the law through faith? It is St. Paul's question upon this occasion: Some were scattering that lose and pestilent notion then, but he replieth to it with all detestation, God forbidden! Yea, saith he, we establish the Law. So far was the Christian faith from that, from making of it void, that it added new strength to it.  
It is granted, our blessed Lord made an alteration in the Law at his coming, but it was only of what was Ritual and Political; that being Topical, and Temporary he thought fit to abrogate: but all that was Natural and Moral as Ecumenical and Eternal, he authoritatively vindicated and refined. In the first Sermon that he Preached, he instructed the World in this, informing them that he came not to destroy the Law, but to fulfil it. So that still we have a Law to walk, by; and if it be asked what kind of Law it is, the next particular giveth account of it, where it is declared  
A perfect Law. Laws will always be according to the persons that make them. Tyrant's will make cruel Laws, Rash men will make dangerous Laws, Good men will make equal Laws, Wise men will make necessary Laws. Now this being the Law of Christ, the wisdom of the Father, in whom all fullness dwelleth, cannot but be perfect and lacking nothing; so it is an exact summary of virtue and duty, an adequate instrument to keep mankind within his proper limits.  
That this may be the better evidenced (as the scantling of time will suffer) we will take a particular view of it and consider it,  

First, Intrinsically, with reference to the matter that is contained in it.  
Secondly, Extensively, with reference to Persons that are concerned in it.  
Thirdly, Comparatively, with reference to any other Laws that may come in as Rivals in competition with it: and see whether upon every of these accounts it be not above all exception.   
First let us consider it Intrinsically, with reference to the matter that is contained in it. Where is there a body of Laws besides, that time and experience hath not found defects in? None of them but have their casus omissi, and cunning men upon occasion can be wicked and mischievous in despite of them. The Golden heads of a Kingdom contrive them, and when they have done, sometimes the very Petty-toes find ways to elude them. The politic Sinner getteth privileged places for his iniquity to lodge in, where none of these can reach him. But where can we fly from this Law's presence? It's going forth is from the Heavens, and its Circuit to the ends of the Earth, and there is nothing hid from the heat thereof. It needeth not the Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor the Romanists Traditions, nor the Euthusiasts new: Revelations, to eke it out: all that we own either to God or man is sufficiently comprehended in it; nor can we turn either to the right hand or the left, but this layeth hold of us.  
Human Laws can scarcemake clean, as they should, the outside of the Cup and the Platter: Here are many dirty things the best of them make no provision for: But however this is all rhat they pretend to, the inward part may be full of raeuning and wickedness for all that they can do: though that be brimful of deadly Poison, if it spill not in some overt acts, these can take no notice of it. But this taketh in the whole man, it cleanseth from all filthiness both of flesh and spirit, and is a discerner of the thoughts and intents of the heart.  
To all which must be added, that every of the things ordained by it are to be accounted for in such a manner, as no kind of artifices can avail the offender. No bespattering the Evidence, for our own Consciences shall accuse us. No stifling of Proofs, for there is nothing secret that shall not be made manifest. No packing of Juries, for the Saints shall Judge the World. No Bills with Ignoramus, for the Books shall be opened. No favouring of Parties, for every one shall receive according to what he hath done. No misrepresenting the Trials, as it is written, that thou mightest be justified in thy say, and clear when thou art Judged. So perfect is this Law considered Intrinsically with reference to the matter that is contained in it. Look upon it,  
Secondly, Extensively, with reference to the Persons that are concerned in it; and you will find it perfect here too. The Net is suited to the waters it is cast into, and there is nothing can swim either by or through it. This Law speaketh the Psalmists Language, Psal 49.1, 2. Hear this all ye people, give ear all ye inhabitants of the World, both low and high, rich and poor together. Impartial as Death itself  — aequo pulsat pede pauperum tabernas regúmque turres— 
It commandeth the Master as well as the Servant, and is not more favourable to a Jezabel, than to her Handmaid. It chargeth the Magistrate as home as the Subject, and speaketh to the honourable as to the base; for there is no respect of Persons. It doth not condemn intemperance in the Labourer, but allow it in the wealthier Landlord; forbidden uncleanness in the Cottager, but connive at it in the Modish Courtier; threaten Atheistical profaneness in common People, but applaud it for Wit in men of Titles; punish spoiling of others in needy Subjects, but adjudge it conquest and glory in ambitious Princes. No, as there are none so mean as to be overlooked by it, so there are none so great as to be humoured by it. 'Tis a Law can give an answer to Solomon's Problem, it will say even to the King what dost thou?  
Yea, it not only reacheth to all degrees of men, but to all the individuals of every Nation, People, and Language under the Cope of Heaven: whereas all other Laws are confined to their particular Countries and Kingdoms, and have no place in others; this equally obligeth all, Parthians and Medes, and Elamites, and the dwellers in Mesopotamia and Judaea, etc. it extendeth from Sea to Sea, and from the Rivers to the ends of the Earth. It is sent into all the World, and to be Preached to every Creature. It is not Calculated for this or that Meridian, but our common needs and nature, and that is a second Perfection.  
Once more, Look upon this Law Comparatively, with reference to any other Laws that may be set up as Rivals in competition with it, and you will find that the fairest pretenders that can be put in the Scales against it, must all have a Tekel written on them.  
I will not (after but the little that hath been said already) spend your time so needlessly as but to point at the many things wherein it excelleth the best and wisest Laws of men, (there need no words to prove the Sun is brighter than a Candle;) it not only goeth beyond all these, but also that which God himself once made, that which he delivered to the World by the hand of his Servant Moses. Even by that some Statutes were enjoined, which in their own nature are expressly pronounced by the Prophet, Ezek. 20.25. Not good: others dispensed with for the hardness of their hearts, which in themselves our Saviour telleth us, Mat. 19.8. were not so justifiable.  
When the World was in its Childhood, God thought it sufficient that it should Speak as a Child, that it should Understand as a Child, that it should Think as a Child, have but rude and imperfect notices of things: But in fullness of time than he instructed it higher, and taking it off from Childish things, trained it up in all that perfection of which it was capable.  
It is but too notorious, that there are many things fathered upon this Law, weak and unmanly, wild and wicked in a high degree: there are few things so absurd or shameful, that some wretches have not been wresting Scripture for. Barbarousness and inhumanity to all that are not of our our own way, this is justified for pure Zeal: Dispensing with Oaths, and Deposing of Kings when they are not for our turn; this is maintained for Church Authority: Perfidiousness and breach of Faith with those we call Heretics, this is vindicated for Christian prudence: disturbing the World and taking up Arms upon pretence of Religion, this is Preached up for Gospel Reformation: doing Evil, and using indirect means, so it be for a good end, this is asserted for the Saints Privilege: being Busybodies, and not abiding in those callings wherein they are called of God, this is pretended the Motions of the Spirit.  
But why should any such misshapen Brats be laid at its door? the Religion hath been often canvassed, and that narrowly, by such as Libanius, Porphyry, Lucian, Julian, men that wanted neither Wit nor Malice; who would not have failed to have charged such things home upon it, had there been the least ground for it. And yet not any of them, but how bold soever they made with the Speculative, as to the practical part of it, were forced to pass the same Sentence in effect that Pilate did upon its Author, we find no fault in it; which cannot be said of any other Laws that have been Published to the World, not the very exactest, and that is another thing that speaketh its perfection.  
Mathias a Michou, saith the reason why the Tartars received Mahometism and not Christianity, was because the Saracens persuaded them that that Religion was the more pleasing and indulgent. It may be the high perfection of its Laws may not only offend strangers, but make even some that profess it startled, and ask where then is the easiness of Christ's Yoke, if we are under such a Law now? To remove therefore all prejudices that may arise in you from corrupt and idle Fancies upon that sore, pass on to the last particular in its Character: and there you will find, that severe as it is, so far is it from really encroaching upon our Liberty, that it is that which best secureth it. This perfect Law it is  
A Law of Liberty. Liberty is a Popular word, the very sound of it we find is charming, and will work wonders. Make people but believe it is for Liberty in Civil affairs, and Incendiaries shall be magnified for deserving Patriots. Do but pretend it is for Liberty in Religious matters, and Atheistical men shall be celebrated for true Protestants. Argue but for Liberty in filthy and abominable things, and superficial youngesters shall be admired for notable headpieces  
But it looketh very strange to find it coupled with Law here, they who can be brought to think they shall find it in the unlikeliest places besides, that can be named to them, imagine it incredible that it should dwell here. They may be persuaded it is in Vice, in Error, in Anarchy; but that it should be in Law, looketh mere contradiction to them. The Law that tieth up, Liberty letteth lose; the Law implieth restraint, Liberty is to be without control.  
In this sense indeed the little-thinking heap most commonly understand it: but we are generally guilty of wild Misnamers, and do not call things by their proper names; if we did, we could never imagine these two inconsistent: So far it is from that, they cannot well be asunder. For though it may be possible for Law to be where there is no Liherty: yet it is utterly impossible for Liberty to be where there is no Law. Then we should be slaves to all other men's lusts as well as our own, and Beasts would be less dreadful than our Neighbours.  
Laws there must be to provide against this, and then they attain their true end, when they protect from all other evils, and are none themselves. Now of all the Laws the World was ever blessed with, none for that, like Christianity. It is such an institution as secureth us against all manner of mischiefs and inconveniences; not, as sometimes it is with men's, by methods almost as troublesome and vexatious, but such as are sweet, unexceptionable, and .  
That it may appear to be indeed what it is called, and that this taking title is not misapplyed to it, (not to mention such things as may not be so suitable to this occasion, though they are to the argument) I shall speak to some particulars wherein it deserveth this name, and show,  

1. That in the Precepts of it.  
2. That in the Mildness of it,  
3. That in the effects of it, it is a Law of Liberty.   
1. A Law of Liberty it is in the Precepts of it, the things which it doth enjoin. It is not a dispensation of carnal beggarly Elements, as St. Paul, a bundle of cumbersome costly Ordinances, as St. Augustine, calleth the Jewish Oeconomy, which this Law hath set us free from: No, It hath seemed good to the Holy Ghost to lay upon us no greater Burden than of necessary things. The Way is pleasant, the Yoke is easy, the Commandments are not grievous, like Feathers to the Wings of a Bird, not Loads, but Helps to Motion.  
We picture Liberty in our Fancies, as Tully saith Clodius did in his Summer-house, not as a Virgin, but a Strumpet, prostitute to all Extravagancies, Degrade themselves into the manners of Beasts, remove the Landmarks of the Law of Nature, do those things, and glory in them, that a good natured Heathen would be ashamed and blush at; This the Debochee calleth the Liberty of the Creature. Be Sons of Belial to all Authority, despise Dominions, in speaking evil of Dignities, change Times and Laws in Tumults. This the Seditious calleth the Liberty of the Subject. Sow Soul and State disturbing Opinions, erect Public Houses, for seducing the unstable, separate from the National Church; but join in Communion with none at all: This the Schismatic calls Liberty of Conscience. Amuse the People with things out of their Sphere, Be-libel Superiors to the jealous Rabble, blow upon the Reputation of all that stand in the way of their Faction: This the Turbulent calleth Liberty of the Press.  
Such using of Liberty as an occasion to the Flesh, it is confessed this Law doth not allow of; but how causelessly doth that Child complain of his Father's Harshness, who hath nothing else to say of him, but that he will not let him fly in his Face, or fall into the Fire, or beat his Brother? Abstain but from these, from dishonouring of God, from wronging our Neighbours, from ruining ourselves; and there is nothing else we are debarred from.  
The Bedlam hath as much reason to resent his Keeper, as we the Severity of the Divine Commands. What do they require of us, but what is rational, decorous, and perfective of our Being? Nothing but what a wise ingenious Man in his deliberate Thoughts would choose, if there were neither Heaven nor Hell. Our Chains are Bracelets, and our Fetters Ornaments, our Obligations Privileges, and we free in the midst of all these precepts, as the Head of a Prince within the Circle of his Crown.  
Such a Liberty as the Spirits of just men made perfect have; such a Liberty as the Angels before the Throne have, yea such a Liberty as the Eternal God himself hath (none of these have a Liberty to do evil) such a Liberty is allowed us. That is one thing that speaketh this Law a Law of Liberty, it is so in the precepts of it. Besides this,  
2. A Law of Liberty it is in the mildness of it. It is tender and very favourable even to them that offend and come short of it. It is not like the Laws of Draco written in Letters of Blood but Gold. The Law of the Gospel as it is a Rule, is (as hath been said) stricter than the Law of Moses, but then consider it as it is a Covenant, and so it is not so strict; for though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not performed, yet there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shall be accepted. That which I may call the Statute Law of it, indeed is so pure that it casteth us for every infirmity; but that there is a Chancery so kind, it will relieve us, if there be sincerity.  
If thou wilt be extreme to mark what is done amiss, O Lord, who may abide it? what would be the condition of the best of men, if cursed were every one that continueth not in all things, that are written in the book of this Law to do them! but it hath compassion on our frailties, and remembreth whereof we are made: and that so, as not only to make allowances for our weakness when we imperfectly keep it, but to accept of our repentance, when we have wilfully broke it.  
And is this after the manner of men? do they provide such Cities of refuge for their offenders to fly to? will a noll. factum, a moral revocation, be it never so hearty, serve the turn there? No though it may in some Cases be favourably considered, as to the execution of the Sentence; it cannot in any be legally pleaded in arrest of Judgement. But here it humbly may, insomuch that when we are so qualified, the Apostle speaking of it, 1 John 1.9. doth not say God is gracious and merciful (though that he is infinitely in it too) but he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.  
And is it possible for a Law to be more indulgent than this? Would you not blush to desire more Liberty than so? He that delivered it hath procured by the price of his own Blood, that none but the obstinate and impenitent shall suffer under it. Not only when we do well it rewardeth us, but even when we have done ill, it spareth us as a father spareth his own son that serveth him. That is another thing that speaketh it a Law of Liberty, it is so in the Mildness of it. And  
3. A Law of Liberty it is, in the Effects of it. I mean not now those powerful effects, which by the operation of the spirit that goeth along with it, it hath within, upon the hearts of men; but those happy effects which by the wisdom of its injunctions, it hath without, upon the affairs of men. It procureth Liberty where it is obeyed, and all the World would be at ease and free were it but submitted to.  
They that would insinuate as if Religion were nothing else but a device of Statesmen to keep the World in quiet, grant thus much however, in their base Suggestion, that it is excellently useful for such a purpose.  
Every one must be convinced of this that but observeth how carefully it circulateth through the Civil body, as the blood doth through the natural, quickening every several member in its office: prescribing and establishing to Princes and their people, Judges and their Clients, Husbands and Wives, Parents and their Children, Masters and their Servants, all of all degrees, that which is mutually best for all.  
The Rules of it are so framed for general and public good, that they who would be free from them themselves, think it necessary they should be observed by every body else: and were they conscientiously practised by all, there could be no complaining in our Streets.  
The Justice and Equity which it doth require, would prevent all Oppression, Robberies, and safer Cozenage. It's Meekness and forgiving of injuries restrain all Cruelties, Duels, and unnecessary Law Suits. It's Truth and Sincerity banish all Lying, Falsehood, and Judicial Perjuries. It's Self-denial and Contentment extirpate all Covetousness, Pride, and dangerous Ambition. It's Charity and Unity cure all Sects, Animosities and increasing Divisions. It's Industry and diligence in our Callings take away all Idleness, Beggary and Capricious Prodigality. It's Sobriety and Chastity hinder all Adulteries, Bastardys, and so fashionable Fornication. It's Loyalty and Obedience to Superiors, secure against all Treasons, Rebellion, and most plausible Sedition. In short, all things that render men injurious or dangerous, burdensome or offensive to one another, it provideth against so effectually, that nothing could be wished more, but the careful keeping of it to make all the Sons of Adam happy.  
And it being such a Law, as not only taketh care of the eternal happiness of their Souls in the other World, but preserveth so carefully, the Persons, the Estates, the Credit, the Families of men, from all that should prejudice them, even in this, none but must conclude it deserveth the high Elogium here bestowed upon it, and is indeed a Perfect Law of Liberty.  
I shall therefore now conclude with this natural Inference from the whole, That Religion is the strongest and best support of Civil Government.  
Where is, where can there be, any just and wholesome Law of man, that is not at least virtually comprehended in this perfect Law of God? The Malmsbury Philosopher need not have been so fond of the Whimsy, as to have put it into more than one of his Writings, That it is fit there should be as many Statute Books Printed as Bibles, and that they should be read in the Churches, as Moses was in the Synagogue every Sabbath day. The divine Statutes faithfully and solidly explained, will save the labour of so very unseasonable a Publication. For besides a higher, they serve this purpose also; and in whatsoever tendeth to the peace and order, the preservation and prosperity of human Society, speak the same things with them. Not in particular, that is not to be expected. If every thing of that kind, among all Nations, should be expressly set down in holy Scripture (to use St John's Language) I suppose that even the World itself could not contain the Books that should be Written: but in the general they do; enjoining the Principles upon which they are founded, and for the several instances, remitting every one to the Laws of their own Country, commanding us to be subject to every ordinance of man for the Lords sake.  
So that if men were but good Christians, they would be good Subjects, good Officers, good Neighbours, good in every station that God shall place them in.  
And when these are the benefits and happy fruits of it, let it not be thought affected or immodest, if here I break forth into the Psalmists Apostrophe, Be wise now therefore O ye Kings, be instructed ye. Judges of the Earth. And affirm it is not only the duty but even the interest of the higher powers to uphold and give it countenance. There is nothing so facilitateth the Magistrate's Office, and prepareth the way for his Authority; this maketh men to be a Law to themselves, and obey humane ordinances, not only for wrath, but also for Conscience sake.  
It cannot be denied but that the pretences of this excellent Religion have wrought no small confusions on the Earth, but I hope the Religion itself shall not be prejudiced because of this, any more than you will suffer the lawful Money of England to be Cried down or Clipped, because there is some that is counterfeit. The Hypocritical pretences of it, are not more mischievous to a State, but sound and pure Religion is as beneficial.  
And such is that professed in this Established Church of ours. A Church that doth not slight Second Table Duties as Legal Preaching, or Heathenish Morality: but teacheth its members to have always Consciences void of offence as towards God, so towards men. A Church that doth not place the Spirit of the Gospel in praying extempore and inveighing against ceremonies: but in love, joy, peace, long-suffering, gentleness, goodness. A Church that doth not flatter men as Saints and godly for professing themselves of her way: but testifieth that the Kingdom of God is not meat and drink but righteousness. A Church that doth not jugle in the Doctrine of obedience to Magistrates, reserving fly distinctions for deserting or resisting them: but so Loyal, that upon that very score (you know) it was once ruined, and is at this day maligned and heaved at, by as many as are given to change. And what can tend more to the quiet and welfare, the settlement and benefit of a People, than such honest and sober, pious and prudent principles?  
Now when the Church is so assistant to the Tranquillity of the State: for a recompense in the same, (I speak as unto wise men) let the State be as assistant to the tranquillity of the Church. When the Religion is such a faithful support to the Civil Government, let the Civil Government be as faithful a support to the Religion.  
So as God ordained of old, The people shall be lead like a flock by the hand of Moses and Aaron, and all of all conditions happy, in the wholesome Laws of the land, and the perfect Law of Liberty.  
FINIS.