Religion & Loyalty inseparable. A SERMON Preached at the ASSIZES HELD AT Nottingham, September the 5th, 1690. By CLEMENT ELIS, M. A. Rector of Kirkby, in the County of Nottingham. IMPRIMATUR, Octob. 2. 1690. Carolus Alston, R. P. D. Hen Episc. land. à Sacris. LONDON: Printed for William Rogers, at the Sun, against St. Dunstan's Church in Fleet street; and Clement Elis, Bookseller in Mansfield. 1691. TO THE WORSHIPFUL Richard tailor, Esq HIGH-SHERIFF OF THE COUNTY OF Nottingham. SIR, I Have ever been so sensible of my own manifold Weaknesses, that it was never easy to me to appear in the Pulpit, on any of these more Solemn Occasions. And hence alone it was, as I hope you do believe, that You so hardly prevailed with me to appear there at this Assizes. For tho' I was well satisfied, that the Work you invited me to, was a Work that ought to be done by some body; yet could I not think every one fit for so great a Task, and least of all such an one as I, whom long Privacy and Retirement has in a great measure unfitted for any public Employment; and especially at such a time as this, when the Distempers of Men are come to that height, that something more than ordinary should be found in that Man, who can hope that any thing which he can offer in order to a Cure, may prove either acceptable or effectual. But being no longer able to resist the Importunities you were pleased to use with me, and having first humbly applied myself to Almighty God for his Direction and Assistance; after some serious Thoughts, what Subject might be most proper for a Discourse in so Great and Honourable an Assembly; considering both the little Fear of God which most Men seem to have before their eyes, and the uneasiness of many under so good a Government as God hath now blessed us with, and their frequent Murmurings at our present Condition, by much too good for us; I could not think of any thing more suitable to our present state, than what is recommended to us in those Words of Solomon, which I have made choice of. How well I have performed, what( at your Request, Sir) I undertook, I must necessary leave it to every one to judge as he shall see cause; and what the success will be. He only knows whose infinite Power over-rules the perverse Wills and unruly Affections of Men, and who after the planting of a Paul, and watering of an Apollos, must give the increase, or all that's done by Man is as good as nothing I can( I thank God) comfort myself in this Testimony of my Conscience, That I have here delivered nothing, which I am not verily persuaded is agreeable to the Will of God, and both seasonable and necessary to be taken notice of and conscientiously practised by us: and that my whole Design is only this, to persuade Men to the earnest pursuit of their own and their Country's Happiness, by leading quiet and peaceable Lives, in all godliness and honesty, under the present Government. And I hope no Man can find a reason why he should be angry with me for this. Having thus done what I was able, in compliance with your desire, Sir, to serve God, our most gracious Princes whom his Goodness hath set over us, and my Country, seeing your bodily Indisposition would not allow you to be my Auditor, I could not reasonably deny you, requesting it, a Copy of my Sermon; but finding it to be in order to a Publication, I was at a stand, considering it could not be your own judgement that moved you to it, you having at that time neither heard nor seen it. But when you told me it was the desire of those worthy Gentlemen who were present; and when both the Worshipful Gentlemen of the Grand Jury, and the Mayor and Aldermen of the Corporation of Nottingham had condescended to desire it of me: and when that Honourable Judge the Lord Chief Justice Pollexfen had not only encouraged me by his public Approbation of what had in his Presence been delivered, but understanding that I had for hast omitted something of what I had prepared, was pleased to say, I should do well to publish it entirely as I had prepared it; I had no Power to refuse so general an Invitation, which it could no longer be called Modesty, but a most unreasonable as well as unmannerly and sullen Obstinacy to disobey. To You therefore, Sir, and to all those worthy Gentlemen who were pleased to join with you in this Request,( which I ought to look upon as a Command) I do in all due humility and respect, present these my poor endeavours for the Glory of God, and the public Good: not doubting but your constant and exemplary practise of those unquestionable Duties which are therein, howsoever recommended to you, will make them much more serviceable to those great Ends, than otherwise they are like to be Neither shall I need to fear or regard the Censures this plain Discourse may meet with from any others, so long as I have not only the Conscience of a most honest Design, but also the Judgments and Patronage of so many Judicious Persons, testified in their daily Exercise of both Piety and Loyalty, even of all that I have here exhorted to, to guard me from them. That our blessed God may give us all Hearts so regardful of, and thankful for the great and wonderful Works which he hath wrought for us, as that the sense of his undeserved Goodness therein manifested to us, may be an everlasting Obligation upon us to his Fear, and the keeping of all his Commandments always, that so it may be well with us, and with our Children for ever: That we may all have Grace seriously and effectually to consider the things that belong unto our Peace, before they be hide from our eyes: That we may no longer desperately expose ourselves, either to the Wrath of God by our Wickedness, or to the Malice and Scorn of our Enemies by our Discontents, Divisions, and mutual Animosities. Lastly, That God may bless You, Sir, and all the Gentlemen of the Magistracy with Courage and Fidelity in your Honourable Stations, and make you Illustrious Examples of all virtue and Goodness to your whole Country, and finally reward you with the Crown of Righteousness, is, and shall be the hearty Prayer of, SIR, Your very humble Servant, CLEMENT ELIS. Advertisement LEast I should seem too careless of their Reputation who encouraged me to Publish the following Discourse, I must desire the Reader to take Notice, that there are some parts of it which want their Approbation. These( that I might keep within my Hour) I omitted in the delivery of it, but now insert them here, as they stood in my Notes, distinguished from the rest by this Note( '). PROV. XXIV. 21. My Son, fear thou the LORD and the King: and meddle not with them that are given to change. YOU hear the Words of a great King, an inspired Preacher, and the wisest of mortal Men. All this you know, was Solomon. But that's not all, you hear the Words of One infinitely both greater, and wiser, and better than Solomon; even of Solomon's King, and Our King, of Solomon's God, and Our God; of that great God, Psal. 82.1. who standeth in the Congregation of the Mighty, and judgeth among the Gods: Nay more, Psal. 76.12. Who cutteth off the spirit of Princes, and is terrible to the Kings of the Earth? 'Tis He, I say, the alwise God, by the wisest of Men, the Almighty God by a mighty King, the Everlasting Father by the Father of his Country, at once commanding Duty, and teaching Wisdom; not that which is earthly, sensual, devilish, the Wisdom of the Serpent, without the Innocence of the Dove; which, through envying and strife, James 3.15, 16, 17. confusion and every evil work, hath made this World too like Hell; by making Men little better than Devils one to another: but that which descendeth from above, first pure in the fear of the LORD, then peaceable in the fear of the King: so making wise for the other World, and this too. This is the Wisdom which God by Solomon teacheth us in these words, My Son, fear thou the LORD and the King: and meddle not with them that are given to change. Wherein observe: I. The Words expressive of a Fatherly Affection in a great King, My Son. II. The Words containing and offering most wise and seasonable Advice to the Subject. Fear thou the LORD and the King: and meddle not with them that are given to change. I must do no more but touch upon the former of these in my way to the latter, on the Fatherly Affection of the King, to led me the more fairly to the Filial Duty of the Subject. I. The words expressive of a Fatherly Affection in a great King are these, My Son. So the Divine Wisdom taught this great King to salute his Subject. And thus will every King, whom God hath been pleased to bless with any considerable share of Solomon's Wisdom, even thô he should attain to all Solomon's Power too, account it no less his Wisdom than it is Duty, to demean himself as a gracious Father towards his People. Solomon saith of himself, Eccl. 12.9, 10. That the Preacher was wise, and sought to find out, Verba desiderii, acceptable and pleasing words. Yet such as must be, Verba veritatis too, Words of Truth, and such were these. Policy will teach a Tyrant to call Son, till he has made a Slave; but Divine Wisdom teacheth a good King, no lefs sincerely than charmingly to utter these acceptable words, My Son. This is the condescending Language of the great God to his poor Creature; and therefore well may it become the Mouth of the greatest Monarch upon Earth to his Fellow-Creatures, as the meanest of his Subjects are. Neither indeed shall Princes ever find out a surer way to make themselves Great, and their Subjects Good, than this of treating them as their Children. Solomon had Power given him of God to Govern his People; and so have all Kings: And Solomon had Wisdom too, given him of God, to Govern his Power, and so have not all. The Wisdom of God had taught him, how most firmly to hold the awful Sword of a majestic King, in the gentle hand of a tender Father: Who, thô he owe Correction, no less than Protection to such of his Children as need it; yet( as the great Father of Mercies doth) always chastiseth in Love. And then indeed will every wise King esteem himself highest in Royal Majesty, when in a truly Paternal Government he most nearly resembles the great King of all the World, from whom all his Authority is derived: Who, Psal. 33.5. thô he loveth righteousness and is excellent in power, and in judgement, and in plenty of Justice: and Men do therefore fear him: Job 37.23. Yet is the earth also full of his goodness; in the midst of judgement he remembers Mercy, and seems most delighted to be known by that encouraging Name, The LORD GOD, Exod. 34.6, 7. merciful and gracious, long suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, and transgression, and sin. It was therefore a most silly Ambition, which Plutarch somewhere derides in some Heathen Princes, who loved to look upon their own Pictures drawn armed with Thunder and Lightning: ambitious to imitate that in God, which is most unimitable, his Power and Greatness, and terrible Majesty: and no whit desirous to do it in that wherein they might both most honour Him, and magnify themselves before the World, his Fatherly Goodness. For then indeed are Princes truly sovereign, then are they arrived at the most Absolute Power, when they overawe their Subjects more by that right Royal Prerogative of a Paternal Goodness, than by all their Laws. Thus they become enthroned in the very Hearts, and command the Affections of their People; and so may assure themselves both of their Hands and Purses too, whenever they shall need them. Next therefore to that most glorious One of DEFENDERS OF THE FAITH, Princes should glory in no Title more, than in that very ancient One of PATRES PATRIAE, Fathers of their Country; and indeed that other, Defenders of the Faith, when well considered, seems not another, but the very same, so long ago entailed by God himself on all right Christian Princes, Nursing Fathers, Isai. 49.23. Senec. in Med. and nursing Mothers. Regnare diu nemo potest, qui timetur tantùm: said the tragedian well, He that's only feared cannot hope for a long Reign. Let them hate, so they fear, might be the word of a Tyrant, Id. in Herc. as unwise as cruel, cvi omnis in ferro est salus: farewell to his Safety, whenever his Sword breaks. Let them love, that for love they may fear: will ever be the word of a good and wise Prince. And so it will be also of every wise and good Magistrate, who will never value his Authority on any other account, than that of having more power and opportunity to do abundance of good in the World. And this he will be best able to do, when Men reverence him more for his Goodness than for their Greatness. As therefore his first care is, that all may learn both Piety and Justice in his exemplary Life; so his next will be to sweeten the most necessary severity of a Judge, or Justiciar, with the meekness and compassion of a Father; and when Justice commands him to punish, his Fatherly behaviour will always show, Isai. 28.21. That as Vengeance is God's strange work, so is it his also, and that's like God, He afflicteth not willingly, Lam. 3.33. neither grieveth the children of men. I must say no more here of this Point, 'tis enough to have noted, as by the way, that the Language of wise King Solomon to his Subject, was not, My Slave, or my Vassal, but, My Son. Secondly, The following Words are they wherein we are principally concerned, which contain and offer unto us most wise, and now, if ever, seasonable Instruction, which God by Solomon here gives in Three Precepts. 1. Fear thou the LORD. 2. Fear thou also the King. 3. And, that thou mayst not be drawn away from the fear of either, Meddle not with them that are given to change. The fear of the LORD, is a very ordinary Phrase of the Holy Ghost in Scripture, importing no less than All Religion, or the whole Duty of Man to God. And it would be very needless to prove, That the fear of the King, here jointly, and in one word commanded with the fear of the LORD, implies All Loyalty, or the whole Duty of Man again to his Prince, or Civil governor. A true and aweful sense of the Excellency, Majesty, Dignity, and Authority of the Person, is that Root in us, whence all our Acts of Honour, Subjection, Resignation and Obedience do naturally spring forth. Well therefore said the Psalmist, Psal. 36.1. The transgression of the wicked saith within my heart, that there is no fear of God before his eyes. No fear of God, and then be sure of Transgression in abundance. And his Advice is always very necessary, Psal. 4.4. Stand in awe, and sin not. Whoso stands not in awe will be always sinning. First then, Fear the LORD, but then fear the King also. Will you have it the words of our blessed Saviour, Mat. 22.21. Render to Caesar the things that are Caesar's , and unto God the things that are God's. Lib. de idol. c. 15. That is, saith Tertullian, the Image of Caesar on the Money to Caesar, and the Image of God in the Man to God; thy Money to Caesar, thyself to God. Fear God as God, so as thou canst fear none but God. Fear Caesar as a Man, yet( as the same Father saith) as the Man next to God. To the unquestionable sovereign Authority, Apolog. c. 30. Ad scap. c. 2. and Absolute Power of the Almighty One, there can no less be due than the most Absolute Subjection; to that Will of his which is the Universal Law, and can never be other but Holy, and Just, and Good, it must be our Duty to yield an Obedience without reserve. But to all the Higher Powers on Earth, how high soever they be, seeing there be higher than they, and they no more but the Ministers of the Supreme in Heaven, we owe indeed a Conscientious Obedience for the LORD's sake, yet under this Restriction, In the LORD only, always limited by the Laws of God. In short, Fear the LORD as much as you can, fear the King as much as you may. And then that you be not drawn away from the fear of either, Vid. Poli Synops. in Loc. Meddle not with them that are given to change: Mix not, have no dealing with 〈◇〉, the Vulgar reads it Detractors, the Chaldee and Syriack, Fools; the Septuagint and arabic thus renders it, Disobey, or Oppose neither of them. Esther 1.7.3.8. In the first and third Chapters of Esther, and elsewhere our English renders the word, divers from; and so I shall make bold to take it here, for Men divers from those who fear both God and the King, and of the same unhappy temper with that unjust Judge in the Parable, Luke 18.4. who neither feared God, nor regarded Man. And to bring this home to our Translation, these, we may be sure of it, are always the Changers, the Restless, or Tumultuous, Iterantibus. Ar. mount. Rebellibus Pisca. Rerum novarum studiosis. Ver. Tegu. Variantibus, discere pantibus, seditiosis, Mercer. as some red it; who are very uneasy, and long to be shifting, when-ever they live under any thing that has the face of good Government. To speak distinctly, first of the fear of the LORD, and next of the fear of the King; that is, of our whole Duty to both; and then to show the manifold mischievous consequents of meddling with Men of a contrary temper, is not to be made the business of an hour. Give me leave therefore to confine myself to this one Observation. The fear of the LORD, and the fear of the King, or sincere Religion, and true Loyalty, are Things inseparable. Where the one is, both are; where both are not, there is neither. What therefore God in his Command hath joined together, let no Man in his practise presume to put asunder. To demonstrate which Truth, That sincere Religion, and true Loyalty are Things inseparable, it will be enough for me to make good these two Things. 1. That there is no sincere Religion in him that is not truly Loyal. 2. That there is no true Loyalty in him that is not sincerely Religious. And both these I do not doubt but, by the help of God, at this time to make very clear to every considering Christian. And I hope, this being a work so seasonable, considering the Age we live in, it will not be thought altogether improper in this so public and Venerable Assembly. I. There is no sincere Religion in him that is not truly Loyal. This I am confident you will very readily grant me, considering only these three very obvious Truths, which our very Christianity obligeth us to believe. 1. That God is the Absolute sovereign Monarch of the whole World. 2. That the same sovereign Power doth actually dispose of all the Kingdoms of the Earth. 3. That he hath strictly commanded Subjection to those unto whom he so disposeth of them. Certainly I may presume, that no Man will have the face to appear this day in such an Assembly of Christians as this, and not own the Divine Authority of the Holy Scripture, and supposing but this, a very few words will here be enough to clear these Truths. 1. God is the Absolute sovereign Monarch of the whole World. Psalm 24.1.50.12.89.11.97, 1.99.1.103.19. Of this the Holy Scripture is full, The earth is the LORD's,( saith David) and the fullness thereof, the World, and they that dwell therein. The LORD reigneth, let the Earth rejoice. And again, The LORD reigmeth, let the People tremble. The LORD hath prepared his Throne in the Heavens, and his Kingdom ruleth over all. If this be so, then the most entire Subjection must needs be acknowledged due unto him, and that, not only in a ready Universal Obedience to all his Commands, but also in a most cheerful submission to all his wise Dispensations. A total and unreserved Resignation of our Wills to God's Will, whether it be of Precept, or of Providence, being the Natural Allegiance every one of us owes unto his Divine Majesty 2. Secondly, The same sovereign Power doth actually dispose of all the Kingdoms of the earth. Hear the Holy Scripture again, 2 Kin. 19.15. He is the God of all the Kingdoms of the earth, and he alone. His Right and Title are unquestionable; because, as it follows, He hath made heaven and earth. Nor is this only a Dormant Right, which he doth not actually exercise, for, Dan. 4.17. The most High ruleth in the Kingdom of Men, and giveth it to whomsoever he will. 'Tis He that changes the times and the seasons, Dan. 2.21. and( whatever be the means or instruments he is pleased to make use of) 'tis he that removeth Kings, and setteth up Kings. And this he doth( saith Origen) Non per Arbitrium, Homil. 4. in Lib. Judicum. not by his Prerogative only, in a mere Arbitrary way; but Pro ut merita nostra deposcunt, in a Judiciary way, answerably to the behaviour of a People, as a righteous Judge; so the Psalmist, God himself is the Judge, Psal. 75.7. who putteth down one, and setteth up another. Rom. 13.1. There is then you see, no Power but of God, the Powers that be are ordained of God. And in all the great Revolutions of Kingdoms and States, we ought to have our eyes principally fixed upon the Spirit in the Wheels. Ezek. 1.20, 21. 3. Lastly, There are not many Duties more plainly commanded, more cogently pressed, or more frequently inculcated, than the Duty of Subjection to them unto whom God so disposeth of Kingdoms. Rom. 13.1, &c. 1 Pet. 2.13. Tit. 3.1. 1 Tim. 2.2. Every Soul must be subject, and that, to every ordinance of man. We must 〈◇〉, obey their Commands, Pray for their Persons, Honour them, Pay them Tribute and Custom, and all this, for the LORD's, and for Conscience-sake. Now whoso grants all this, as every Christian must do, must needs grant withal, that every Pretence to Religion, in him that yields not a Legal Obedience to the Civil Government under which he lives, so far as it may be consistent with that Obedience which he owes in the first place to the Laws of God, whom he is always to obey rather than Man,( and this is all we mean by true Loyalty) is one of the vainest things in the World. And therefore I take the first Proposition to be undeniably proved. And here it might be thought as proper to my Subject, as it is at this day seasonable, were not my Abilities as much as my Time too short for such a Task, to offer something by way of Answer to those Questions about Legal TITLES, NON-RESISTANCE, and PASSIVE-OBEDIENCE, which have been so very troublesone of late to many, as to render the Doctrine now delivered in a great measure impracticable to them; so that they cannot pay either so cheerfully or so completely as they ought to do, their ALLEGIANCE to those Gracious Princes, whom it hath pleased the Divine Goodness by a most miraculous Providence to advance unto the Government of these Kingdoms. But instead of this, as I know it to be enough, so I hope it will not be thought too much for me in this place, humbly to offer a little Advice, as one that desires to be found faithful; and I dare with some confidence promise myself, that it will be thought by all here very Christian and seasonable. Let me then first more generally, advice all Men, who think themselves concerned to have a clear Resolution of these and the like Questions, before they dare own the Powers under which they live, to be very cautious how they venture to disobey the plainest Commands of God, or to disregard the most remarkable Dispensations of his Providence, merely in complaisance to some, at best, disputable Principles of their own, which they have been taught, it may be unawares, only by custom and Education, to be too unreasonably fond on. And this Advice may, I hope, take the better with some of them who now seem most to need it, because it is the very same they have so often given to the Dissenters in another Case. More particularly: 1. On the one side, all they who are so scrupulous, as that they dare own no Allegiance due to any Prince, so long as they can invent any thing to say against the Legality of his Title, are highly concerned to be well assured of this one thing, that God's Command of Subjection to the Higher Powers, makes it not his Duty to be subject, unto whom his princes Title is not first cleared beyond all dispute. And he that can be assured of this, will, I fear, be forced to grant, what I would not willingly, for Government's sake, and for God's too, hear granted, that this Command was given in vain, to very great Numbers of them who most need it. However there are not a few things which must be very well considered, before such an assurance can be had. As, 1. What kind of Legal Titles those Powers then had, unto whom our blessed Jesus, and his holy Apostles commanded those first Christians, and more especially the Jewish Converts, for Conscience sake to be subject. 2. How St. Paul could, consistently with their Principles, even in the most general terms, enjoin Subjection to what he calls 〈◇〉, the Present Powers, or( seeing some will rather have it so) the True Ones, even to all, 〈◇〉, in any degree of Eminence; and yet not give us the least hint of our Duty to examine, or of any marks whereby we might try their Titles, and so save ourselves from a sinful Obedience. 3. What Right God hath given to any People having made Government their Duty, to provide themselves of good Government when 'tis wanting; or to secure to themselves, as well as they may, the ends and benefits of good Government; or, whether God have made it their Duty to quit all this, in compliment to what some please to call a Legal Title. 4. What settled Government there is ever like to be in a Nation, wherein all Men will not soon, I fear, come to be of one mind, if every one may deny Allegiance to the present governor, so long as he hath any scruple in his head, about his Title to the Government. 5. Where God himself doth not, as in Judah and Israel, immediately interpose, and by some positive Law fix the Constitution, design the Person, and entail the Right, what it is in every Nation that makes a good Title, and who they be that must determine, What it is, Who hath it, Whether and by What it may be lost, or forfeited, whenever such Disputes as these arise about it. 6. Lastly, by what means Conscience may possibly escape the Snare thus laid, and enjoy the freedom of obeying the plain Commands of God, without being continually on the rack of Doubts about Titles. Tho, I say, I may not for my weakness presume to determine in these matters, yet must it needs be of highest concernment to them who refuse Allegiance, because of disputable Titles, for their own satisfaction to have them well determined. All I shall at present farther advice them to, is only this, That thô they seem to me over scrupulous already in one point, they would yet be a little more cautious in another; I mean, least the Dust they raise about the Titles of Men, do not blind them so, as that they cannot discern the Title of God, which he challengeth to himself, Jer. 27.5, 6. To give all the Lands to whom it seemeth meet unto Him. Thus saith God of nabuchadnezzar, Ezek. 26.20. I have given him the land of Egypt for his labour, wherewith he served against it, because they wrought for me, saith the LORD. Since then it hath pleased God to sand us in our greatest need, not a wicked and bloody nabuchadnezzar, but a most pious and gracious Prince; not a Stranger to our Nation, but a Branch of the Royal Family; to labour, and that in a very hazardous Service, not against us, but for us: seeing this most excellent Prince hath so visibly wrought for God, not, as that other, in a way of Destruction, but of Salvation; not eventually only, but intentionally also; seeing that God hath wrought even miraculously for Him, and for us by him; and seeing he hath by such a continued Train and Series of extraordinary Providences, all visibly tending to the Glory of his own Goodness, in the securing of the Protestant Interest, and the Safety of Three Kingdoms professing his Holy Truth, so clearly in all appearance determined the matter to our hands: If we stand yet disputing Titles, when we should be praising the LORD for his Goodness, and declaring the Wonders that he doth for the Children of Men: We have all the reason in the World to fear, least by a questioning a Right which God hath so signally owned, we provoke him to assert his own Right to our sorrow, By taking away a good King in his wrath, Lev. 26 17. and setting them that hate us to Reign over us; as once he threatened a murmuring Generation. 2. And now in the next place, on the other side, I must needs say, That a little more Christian Modesty and Caution too, might very well become those very bold and over-daring People, who, I doubt, as inconsiderately as confidently, in the most general terms, ridicule the Doctrine of Non-Resistance; and declaim( as to me it seems) with no less indiscretion than virulence, against what they blushy not to call the nonsense of Passive-Obedience. My Advice to these Men is, That they would first seriously bethink themselves, what it may be within them, that thus transports them beyond all bounds of Christian Sobriety, yea, and all that regard to which is due( I say not to the present only, but) to all Government. And then beware, I beseech you Sirs, least aiming, it may be, very blindly, at the Church of England, you chance to hit both Christ and his Apostles. Suppose we, that these Doctrines may have possibly been unwarily over stretched and misapplied by some, and more maliciously wrested and abused by others, to serve very ill ends and purposes: It may be, I might truly say, that there is no part of the Gospel of Christ, which hath not by some been thus abused; and yet I hope you will not turn Apostates because of that. Truly I must believe these Doctrines to be sound and good, so long as I can believe the Gospel, which so plainly teacheth them to be Divine Truth. And well I think it too for the World, that they are so; otherwise, I can as little see how any Government can be maintained in it, as I think any one can show me, Why the holy Jesus hath pronounced him blessed that is persecuted for righteousness sake: Mat. 5.10. 1 Pet. 2.19. or St. Peter calls it, Thankworthy, if a man for conscience toward God, endure grief, suffering wrongfully. Let but them therefore in every Government, whose proper work it is, for I am sure 'tis not the Divine's, lay open before Men the true Constitution of the Government, and say plainly, what are the Supreme Powers therein, as some such there must be, that so there may be no longer any danger of a mistake in the Application, and then I affirm, not only, that it is a Contradiction to say, the Supreme Power may be resisted, but the Government will soon become sensible how much it owes to Christ for delivering, and to the Church for maintaining this Doctrine, and how ill they deserve of all Men, who ridicule it. I hope the Church of England will never prove so unfaithful, either to Christ or the Civil Government, as either to be droll'd or hectored out of a Doctrine which St. Paul hath so plainly taught her. And as to that late Case of ours, whence some have taken occasion to make all this Noise, I shall only say, That as I think it administered very little, if any cause at all for such unbeseeming Discourses: So I am very sure it made us all the cause in the World to be hearty thankful to Almighty God, who by an undeserved Goodness was pleased so to order the whole Affair for us, as to prevent the greatest of Temptations; and to make us a fair way to escape, without being put( as many of our poor suffering Neighbors have been) to the Trial how we would have exemplified our Doctrine of a Passive, as we had done that of an Active Obedience, so far as it was lawful, and so our Duty. I may now, I hope, In Apologet. ad Scap. c. 1, 2. close this part of my Discourse with those well-known words of Tertullian, We, saith he, in the Emperors admire and honour the judgement of God, who hath set them over the Nations. And again, The Christian is no Man's Enemy, least of all the Emperour's, whom he knowing to be set up by his own God, cannot choose but love, honour, reverence, and pray for his safety. II. I proceed now to the Second Proposition, There is no true Loyalty in him that is not sincerely Religious. He fears not the King as he should do, who fears not God. 'Tis only Conscience towards God that can make a Man truly Loyal to his Prince. And this Truth will become very clear, when these Four things are well considered. 1. That the Apostles lay the Foundation of Loyalty in Religion. 2. Mankind hath ever thought Religion the only sure Bond to Loyalty. 3. All other Bonds but Religion appear too weak. 4. All Obedience paid on any lower account is too little. 1. The Apostles lay the Foundation of Loyalty in Religion. Hence persuading us to Subjection to the Higher Powers, they are so very careful at every turn to mind us of God, There is no Power but of God, the Powers that be, are ordained of God. He that resisteth the Power, resisteth the Ordinance of God: Psal. 82. He is the Minister of God. Therefore hath God himself given to Magistrates the Name of Gods. We must needs be subject not only for wrath, but for Conscience sake, and submit for the LORD's sake. For so is the will of God, saith St. Peter. 2. Mankind hath ever thought Religion the only sure Bond to Loyalty. Hence is it, that Governours, distrusting all other Obligations, have always thought an Oath of Allegiance their very best security. Hence the very Atheists will have Religion to be no more but a politic Invention for the better upholding of Government; so tacitly confessing, how unwillingly soever, that Government cannot be upheld, but by Religion. And thereby justifying the greatest severity towards Men of his temper, as the worst of Enemies to Civil Government. Hence lastly, the wisest of the Heathen Law-givers, to lay this only sure Obligation on the People, feigned their Laws to come from some or other of their fictitious Deities. This sense Men have always had, that Government cannot stand if you take away Religion. 3. All other Bonds but Religion appear too weak, Men will as samson did his Cords, easily snap them all in sunder, whenever they have a mind to shake themselves and break loose. As Antigonus called the State of Kings a great Slavery, so without Religion in the People, will every King find himself one of the very meanest, that is, a Royal Slave, and his sceptre no more but a despicable Reed, which any one will find strength enough to break at his pleasure, and choose which he will do, bow the knee to him in mockery, or crucify him in earnest. And yet, it may be, some who are not at all ashamed, that all the World should know they have no Religion, will be very angry that any one should suspect their Loyalty. Who can help it? I will say very fair, Gentlemen, prove your Loyalty and take it; only remember by the way, that as there is a temporary Faith, so is there a temporary Loyalty also, which may help one for a-while to make a fine flourish with in the World, so long as it will serve his private ends; but in time of Temptation will whither away, and that for want of Religion to take deep rooting in. It must be a very bad Government indeed, which it is no Man's Interest to uphold, and so long as one stands by the Government, tho' it be but to serve his own turn of it, he will be accounted Loyal. But then 'tis very plain, that he who endeavours to uphold the Government only because it upholds him, will for the same reason be no longer a Friend to it, than he imagines it, whether truly or falsely, 'tis all a case, a Friend to him. Men will very hardly be brought by any thing but Religion, to trade any longer on the Common Stock, when once they can hope to thrive better by setting up for themselves. Suppose it were true, which one seems to make the first Principle of his politics, That every Man is naturally an Enemy to every Man: and then suppose too, as you must, That Civil Government is nothing else but a forced Combination of one pack of Enemies to strengthen themselves against another. Now seeing this enmity can never be extinguished by any thing but Religion, what should hinder it, without that, from breaking out into new Conspiracies within the bowels of the old one, whenever Selfishness can get Power, and a Sword strong and sharp enough to cut in pieces the first Combination? The Man that has made his Estate his God, will even Idolize the Government too, whatever it be, for his Mammon's sake, so long as he finds sat Offerings daily coming in by it to his Idol. But let him be called upon to offer largely to the support of the Government, he will begin to curse by his God, what but now you thought he had worshipped; the thing is unmasked, and what was a seeming Loyalty to the Government, appears in truth a real Slavery to his Estate. The Man of an aspiring Spirit will even fall as low as you will have him, so he can hope to rise the higher in the rebound. He will kiss the Hand of his Prince, or the Pope's to, all's a case, so long as he has hope to climb by the help of either. But if the Government will not find him a place high enough for his Ambition, this will quickly swell him, till he be too great to be governed. He was obedient only that he might stand as high, and as near the Throne of Majesty as he could, and he will venture a step or two too far, and sit down in it, if he can, rather than be content not to stand as near it as he would be. He whose Pride and Luxury are grown too great to be any longer fed with the broken Off-falls of such an Estate as they have left him, may seem very Loyal, whilst by all the vile Arts of Flattery and Obsequiousness he is labouring to insinuate himself through his princes Favour into his Coffers, and all his Loyalty is onely his Impatience to live soberly. Some others there may be, who for want of something else to cover their wickedness, are fain to use something like Loyalty for a cloak, and to seek a Sanctuary either in a corrupt or necessitous Government, from the Penalties of good Laws. David once had a Guard of no very good Men: and a very good Prince may sometimes be driven to very hard shifts, and to call into his assistance one sort of bad Men, to guard him from another. Yet is it not their Loyalty, nor any other good quality in them, but their obnoxiousness to the Laws only, that could persuade them to afford him their help. But whenever such a King shall recover his just liberty of acting as the Minister of God for the punishment of evil doers, these seeming Loyalists will show themselves then just as faithful to him, as they are now to God and their own Souls. No wonder, if they who are always defying their God, and bidding him damn themselves, should not be shie in cursing their King, whenever his Justice provokes them. Neither can any good reason be given, why such Men should not be altogether as willing to venture upon Damnation for Rebellion, as for profaneness. 4. Lastly, All Obedience paid on any lower account is too little, and deserves not the name of true Loyalty. Not to honour the Magistrate as the Minister of God, is to debase him in our esteem, and in our thoughts, to degrade him from that high State and Dignity, whereunto it hath pleased God to advance him. From what has been said, I think, I may now very safely conclude, That under good Government, to be a good Man and a good Subject are so much the same, that he who is the one is both, and he who is not both is neither. And this is it I undertook to show. The Doctrine thus cleared, I have but two things more to do at this time, and I most hearty beseech God to assist me with his Blessing. 1. I would say something to bring, if possible, some People amongst us to be a little better acquainted with themselves. 2. I would offer a few Considerations for the promoting the fear of the LORD, or sincere Religion amongst us. 1. There is a sort of People among us, whom I would fain, might it please God, bring a little better acquainted with themselves, than they yet seem to be. Those I mean, who are observed almost everywhere to set up the loudest cry for Loyalty, and the Church of England, and Religion as by Law therein established; whilst yet they seem most industrious by their notorious Debaucheries, and Lawless Lives to provide, that no sober Man that knows them, should ever in the least suspect, that they have any fear of God before their eyes. Now I do most earnestly beseech these Men to consider a little, both what they are, and what Mischiefs they are a doing daily, even to that King, and Church, and Religion, whatever they mean by these Names, which they would be thought so much to honour. 1. Whilst they keep such a stir about the King, and the Church, and Religion by Law established; and in the mean time so quiter forget God, as tho' none of all these had any relation at all to him: Yea, whilst they are wont to laugh at the serious naming of God, as a Canting, or piece of paroxysm, and hardly ever name him themselves, unless in some horrid Oath, or direful imprecation, as often on themselves as any others: In a word, whilst they make a sport of sin in themselves, and of Religion in others; as the Philosopher in Hierocles, said to a wicked Wretch in the same Ship with him, when being in some danger he began to pray, Hold thy peace, Friend, least the Gods should hear thee, and know that we have such a Fellow in our Company: So are their King, and Church( whoever they be) greatly concerned to beg of these their Friends, as they love them, to hold their Peace, least the World should know that they have any such Friends as they: Whose very professing themselves their Friends, is to do the very worst thing they can, both to disgrace them, and to tempt their Enemies to think much the better of themselves for being Enemies to them, whose Friends are so much the Enemies of God, and serious Piety. The case of a Kingdom is indeed lamentable, when Men are thus tempted to think, that there can be no Piety in the Loyal, or no Loyalty in the Pious, as tho' God and the King were the Two Masters, which no Man can serve at once. And some will be thus tempted, who whilst they can on the one hand spy out for themselves Leaders or Companions who seem to follow God; and on the other hand can see many( thô God be thanked, far from all) seemingly very zealous for the King and the Church, and yet as implacable Enemies to sincere Piety in their Lives, as in their Words to Rebellion and hypocrisy, will be apt to think themselves nearest God, when farthest from both the King and Church which such Men honour. 2. Such good Subjects and Church-of England-Men are they who live not in the fear of God, that the whole business of their Lives is nothing else, but a continual provoking of Almighty God to pour down his most dreadful Judgments on the whole Kingdom. Tell me, Sirs, I beseech you, do you think your sins no provocations? Or can you hope, that God, thô daily provoked will never visit? He that affirms either of these, will be found at the bottom little better than an Atheist, and then none but he can think a wicked Man can be Loyal. Nay, thô you were able to brag of the brave Exploits you have done in their Service, thô you be not of the inferior gang, who only use to whet their Tongues like a Sword, and bend their Bows to shoot their Arrows, bitter words, at random; but of those who have sometimes with good success managed either the Sword or the Pen in their cause: Yet alas, what does all this come to? for where either your Learning or your Valour hath taken off one, your wicked Lives have made them twenty Enemies. You have, it may be, sometimes confuted or defeated for them two or three weak Mortals, and have been arming Omnipotence all your Life long against them. 3. You wage a continual War and Rebellion against them both underhand, and Judas-like, betray them with a kiss. You live in a constant disobedience to the Laws of the one, and the Doctrine of the other, whom in words you honour. Suppose we were all come( which God forbid) to that height of Irreligion, as with the Hobbist to account the Gospel of Christ, Rev. 1.5. Who is the Prince of the Kings of the earth, to be no Law to any People, till it have received the Civil Sanction; yet certainly in this Kingdom, where Christian Religion is by Law established, to live wickedly, is to live disloyally, and he that by so doing lists himself among the Enemies of both Church and State, has no body to blame for it, but himself, if others so account of him. 4. Into what intolerable straits do these evil Livers drive both the King and the Church, by their so much seeming Zeal for them? Which way soever they shall turn themselves, to this pass they are brought, that they must needs disoblige great numbers of the People. Either they must very severely chastise these good Friends of theirs for their wickedness, as their own Laws require them to do, and so be sure to lose them; or they must against their Duty connive at their sins, and so lose many better Men than they. Either these zealous Friends of theirs must be made to suffer by the Sword of Justice and Rod of Discipline, or the Governments both Civil and Ecclesiastical must expose themselves to the wrath of God, and the reproach of the World, by suffering for their sakes the Laws of God and Man to be trampled on with impunity. Now what can be more displeasing to a good King and Church, or indeed more pernicious to any, than to be always exercising nothing but severity. 5. Lastly, The Kings of England have now long been styled, Defenders of the Faith, and now, if ever( blessed be God) we have Princes whom it can be no flattery to call so: And the good Prayer of the Church of England is this, That Justice may be ministered indifferently, to the punishment of wickedness and 'vice, and the maintenance of true Religion and virtue: This, I say, is the very hearty Prayer of every Loyal Subject of the Church of England. And now Sirs, cannot you thus pray? Then I beseech you, what have you to do with Loyalty, and the Church of England? Can you thus pray indeed? Then can you no longer live wickedly, except you can find in your hearts to pray for your own punishment. In short, to live irreligiously, and yet pretend to Loyalty, is in effect, to wish the King's Title of Defender of the Faith, changed into this, Protector of the wicked. O when will Men awake and come to themselves again? When will we begin to call to mind what we are? or what we should be? When will we begin to act with so much reason, as that the very Atheist himself( otherwise the absurdest Fool upon Earth) may not justly laugh at us for our folly, in saying, We believe in God, whilst we fear him not, in professing ourselves Christians, whilst we live most unchristianly, in boasting of our Loyalty, whilst we break all good Laws, finally in pretending to be very zealous for the Church of England, and the Protestant Religion, whilst we fear and oppose nothing more than a seasonable Reformation. Whilst we continue to live and act at this mad rate, must not all that observe it conclude, either that we are no Protestants, or Protestants are no Christians, or Christians are Mad-men? Blessed God! that in this Age of the World, and of Christianity; yea, that in this Kingdom, so long blessed above most other parts of the Christian World, with the brightest Sun-shine of the Gospel of Christ, and with the cherishing light of God's Countenance too; a Kingdom which hath Statutes and Judgments so righteous, as are the Laws of this wisely constituted Government, and hath God so nigh unto it, as the LORD our God hath ever been unto us, in all things that we have called upon him for; and of which therefore one might well think, that all who hear of it should say, as once of Israel, Surely this great Nation is a wise and understanding People: That even Here, and Now, there should be found among Us Men, either so brutishly ignorant, as not to know, That the All-disposing Providence of God ordereth all the affairs of this inferior World; or so childishly inadvertent, as not to observe the most distinguishing Characters of his special favour, legible in his gracious Dispensations towards us: Or, what's worse still, so desperately mad, as to despise the plainest and most earnest Commands of the blessed Jesus: That we should any of us at this day seem so insensible what it is, either to be Men or Brethren, or Christians, so altogether forgetful of ourselves, so quiter worn out of kind, and out of all Religion too; that neither the sense of our total dependence upon God as Men, nor the sensible benefits of Civil Government as Citizens, nor yet the inestimable privileges and Advantages of a most holy Religion, as Christians; that neither our own present safety and future happiness, nor the public Good, the Peace and Prosperity of our Country, and Posterity, nor yet the Honour of our blessed Jesus, and Zeal for His, that is, the Protestant Interest in the World: That nothing of all this should even constrain us to do the Duties of the Text, without any Monitor, but that in every Man's breast, is, I must needs say, to me a very astonishing thing: and yet, alas, so sadly true, that as one cannot but both blushy and tremble to think of it, so is it a very strong temptation to cease forever from persuading Men to things which they seem so fully resolved against, that they are impatient so much as to hear of them. But I hope far better things of all You, who have the patience to hear me this day. And therefore with some confidence of prevailing. 2. I would now offer a few things to Consideration, for the promoting of the fear of the LORD, or sincere Religion among us. Let me most earnestly beseech You all, by all that You can think dear unto You, to labour every one, according to his ability, station, and opportunities, to revive the fear of the LORD in the Land, and so to save yourselves from this untoward Generation. Till this great Lesson be well learned, 'tis in vain to take in another; and indeed, he that has learned this, will soon learn all. Sincere Piety being once become the natural temper of our renewed hearts, our gracious Princes may be well assured of our Allegiance, and We of God's Blessing under Their Government. But, whilst there is so much bold and bare-faced Impiety, or so much sly and masked hypocrisy; whilst Men dare so openly rebel against the great King of kings, or under some plausible Disguizes secretly undermine his Government; either so impudently trample his holy Laws under foot, or so treacherously cloak their villainies under a seeming Zeal for them; what can we expect, but that God should sooner or later arise and visit for these things, and by vindicating his Divine Authority and Omniscience at once, make us feel in earnest, what it is to defy Omnipotence, and endeavour foolishly to mock Him, from whom no Secrets can be hide. To move us the more effectually to the fear of the LORD, it may be, I hope, enough at this time, to call to mind but a few things, which one would think we should none of us easily forget. 1. How long hath our good God already waited to be gracious to us? And how doth He even yet, after we have so often, so long, and so highly provoked him, not only by the most wonderful long-suffering, and forbearance, allow us time enough to consider, and grow wiser for ourselves; but by such extraordinary Deliverances, and signal Mercies as the whole Christian World seems amazed at, invite, nay hire us to be happy? Will we yet go on to despise the riches of his goodness? O then, for shane, never open a mouth to complain any more, thô Wrath should come upon us to the uttermost. 2. How cried we out but a-while ago, for our Religion, our Laws and Liberties, as thô we did not think our very Lives worth the saving, without the Liberty of serving God as we ought, and doing Justice. It hath now pleased God,( blessed for ever be his Goodness!) by a most seasonable Providence to rid us of these fears, and to put us into such a Condition, as we may now safely fear both God and the King, and need not be afraid of either of them for doing so. We may do our whole Duty to God, and need not be afraid of the King for that. We may do even all that the King desires of us, and not be afraid of God for that. God hath blessed us with Princes, who seem to make Religion their special Care, even as they Themselves seem to be the special Care of Heaven. God hath blessed us with Judges, who are Men of tried Integrity, and such as in the worst of Times have shew'd themselves Temptation-proof, fearing God too much, to be either frowned or bribed out of Justice; and too faithful to the Government, to sacrifice the good Laws thereof, either to their fears or hopes. God hath blessed us with Magistrates on the Bench, who, I hope, were born for a time of Reformation, to grace Religion, to bring the fear of God into fashion again, and to look profaneness and Debauchery out of Countenance: and who will own it a part of the Gentleman's Character, to fear the LORD, to serve his King and his Country, and to influence the Neighbourhood into all manner of Piety, Justice, and Sobriety by his own Example: Finally, who have Souls too generous and brave, either to be daunted by the Rants and Scoulings of the Great Ones, or to be at all moved either with the Cursings or Flatteries of the lower Form of Sinners. If God have not pleased us now, when can we be pleased? If He have not now obliged us to fear Him, when will we become sensible of any Obligation? 3. Why should not the present Government under which we live be very easy and pleasing to us, if it be not for this one reason, that it seems to draw too near to a Theocracy. We feared Man, and were not able to endure it. This Government seems to require nothing more of us, but to fear God, and we can much less endure that. We were weary of the very thoughts of an Arbitrary Government, and shall we now show ourselves as impatient of a Legal One, and only through our hatred of the only thing it seems to threaten us withal, a seasonable Reformation? If this be indeed our temper, 'tis too plain we have not yet smarted enough, and therefore have cause to fear a sharper Chastisement yet. Had God left us but for a while to feel all the Evils we were afraid of, we would have been very proud of, and mightily obliged by the least of those Blessings we now so unthankfully enjoy. A little more of the sharp Goad might have made us more tractable to an easy Yoke. But thus it often is, both our good God, and the best of Kings want their due Honour from us, because we have not had those over us who have been Tyrants enough to scourge us into Duty. If God's heavy hand had bruised us enough, possibly we should now begin both to fear and love him, when he is beginning to heal us. 4. If we walk not now in the fear of the LORD, we proclaim to the wide World, that we most basely dissembled, when we seemed afraid to lose the Free Exercise of our holy Religion, and all the benefits of good Laws, and a Legal Government. We plainly show, that the thing we most feared was, lest some should make so bold with our Estates, as to abridge our Lusts and Vanities of their too plentiful allowance, and not leave us room enough to make provision for the flesh, to fulfil the lusts thereof. We were afraid least our Riot and Luxury should lose the liberty of devouring all, and least our Vices should be as meanly fed, as those poor People usually are, whom we rack and squeeze to maintain them. No doubt at all of it, but many of us feared Slavery, and for that Popery too; but certainly Religion and Justice could never be much in their thoughts, who are now so busy to make it known, that they fear nothing so much as to be reformed, and tied up by the Laws of God and Man, to live godly, righteously, and soberly in this present world. 5. Lastly, Will you give me leave to add this one thing more? The Fear of the LORD will preserve these Kingdoms in Peace and Safety, which nothing else can long do, and that at so easy a rate, that no Man needs complain he is burdened with the Charges of doing it. For, besides that the Fear of the LORD, and it alone can assure us of God's Protection and Blessing, which is the only thing can make our Wars short and prosperous, and our Peace durable and happy; it will moreover do all this. 1. It will abate and cool our mutual Heats and Animosities, close up our Breaches and Divisions, end our Contentions, silence our Murmurings, enlarge our Hearts for public Concerns, make Private Interests give place to the Common Good, and unite us all, however differing in small things, in the Love of God, our Country, and of one another: So shall we be too good to find a traitor at home, and too strong to fear an Enemy abroad. 2. It makes all Officers faithful in their Trusts, and regardful of their Oaths and the Laws which they are sworn to act by; so that amongst the rest, all Commissioners and Assessors take great care that the King want no part of what the Nation gives him for its own preservation, and that no Man by their negligence be encouraged to use a bad Conscience, whilst he finds he needs not pay half so much for it, and yet be as safe, as they who are made to pay double for using a good one. 3. It teacheth Men of Estates to live frugally, to moderate their expenses, and to spare Superfluities; so that the poor Tenant is not made first to labour hard to pay his Landlord's Rent, and next to famish when he has done to pay his Taxes too. The Poor is not left to be the burden of the Poor only, nor by wandring abroad to reproach the Government. 'Tis thought a very easy bargain to pay but a Man's Luxury and Vanity, for his own and his Country's Safety, or to make such a Purchase at no dearer rate than that of living soberly, and not casting the Childrens Bread to Dogs and Swine. 4. It makes it thought good Husbandry, as well as Christianity to cast into the public Treasury for a kingdoms Safety, at least all that which either malice, spite, and revenge, or a proud, stomachful, and litigious humour, now buries so freely without any hopes of a resurrection, in the Lawyer's Pockets. And now I shall not need to tell you, My Honourable Lord, and Worshipful Gentlemen of the Magistracy, how much it lieth upon you, to endeavour that God may have his due fear and honour, without which you can never expect your own. You act for God as his Ministers for good to us. You judge not for man, but for the LORD, who is with you in the judgement. Therefore let the fear of God be upon you, and take heed what ye do. It will, I know, be your care to see, as well as you can, that all the good Laws in force against all Wickedness and Immorality, of what sort soever, may have a more vigorous Execution among us. Their Majesties have shown their pious Care, in causing some of these to be sent Re-printed unto us; and we, according to our Duty, have both red them as the Laws of the Land, and preached them as the Laws of God, to the People in our Churches. But yet after all, there wants some easier way of executing them by inferior Officers, without which they will lye in many places useless and dead. Having given you this, I hope, no unseasonable hint, to all the rest I have but a word. They say, that in Aethiopia the Judges were wont to sit on lower Benches, leaving above them twelve empty Chairs, which they called the Seats of the Angels, insisibly presiding in those Courts. Let me now beseech all those who have any business in these Places of Judicature, to consider that they come there into the presence not of Men only, but of the great Judge of all Men, who standeth in the Congregation of the mighty, and judgeth among the Gods: and to behave themselves as becometh Men in such a Presence, with fear and trembling. And whether you be plaintiff, or Defendant, Accuser, Witness, Juror, or Pleader, take the Roman Orator's Advice, Remember that you have God your witness; that is, your own Conscience; than which, God himself hath given nothing more divine to Men. Whatever you do, both the Witness and the Judge are present, and there is no escaping. Let then the fear of God prevail above all, so shall both Judges and Justices be much eased of their trouble, both in these Courts, and in their own private Houses. Then will the Government be secure, and the Nation happy, when Mens own Consciences begin to keep them in awe, and they are ashamed to feel their own hearts reproach them, when they have learned to stand more in awe of God, and of his Vicegerent in their own Breasts, than of any Power on Earth whatsoever; when they cannot hope, they themselves being Judges, to escape the severest Sentence for any dishonour done either to God, or the King, for any, either Impiety or Injustice. May the great and good God vouchsafe unto us all his Grace and Holy Spirit, and keep us in his Faith, Fear, and Love, through Jesus Christ our Lord, to whom with the Father, and the Holy Ghost, One God blessed for ever, be all Honour and Glory, and Praise, now, and evermore. Amen. FINIS.