of those who arrogate to themselves to be the only People of God, let us not so much confider whether they be juft and righteous, (heartily with that all who have fo good an Opinion of themselves were really fo) but whether they fuffer for Juftice, and Righteousness fake: If fo, then happy and bleffed are they; the Spirit of Glory, and of God, refteth upon them. But if any Man füffer for tranfgreffing the Laws of the Magiftrate, which he is not fure to be contrary to the Laws of God; if any Man fuffer in the Defeat of a Confpiracy, or in carrying turbulent and feditious Defigns against the Peace of the established Government; if any Man fuffer as he is, a bufy Promoter of any particular Faction of Christians, rather than a zealous Promoter of the general Profeffion of Chriftians; let us not think that Man fuffers as a Chriftian, but for acting directly contrary to the express Rules of Chriftiany. But indeed, what Sufferings, what Punishments, were they that could exafperate their Minds to enter into that, hellish and accuffed Design for the Discovery and Disappointment, of which we this Day blefs our great and gracious God? Did they fuffer from the State, unless it were grievous in their Eyes that it was peaceful, profperous and flourifling?

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rishing? Did they fuffer any Thing in their own Estates, unless it were a dangerous Surfeit of Eafe, Wealth and Plenty? Did they fuffer in their Consciences, except it were a tormenting Regret, that they could not model the Government of the Church according to their own Fancies? Were they not permitted their own Liberty, both as to their Way of Difcipline and Worthip? Did the open Doors of their Meetings, and the vaft Numbers within those Doors, make them look like a perfecuted People? Were they a perfecuted People, when 'tis fufficiently known that many joined themfelves to them merely for their Interest, and their own Advantage; and in many Places, those who cleaved to the Communion of the eftablifh'd Church fuffered the Perfecution of Revilings and bitter Mockings? What Sufferings then can we imagine they lay under, unless it be infupportable Suffering to tender and generous Spirits to enjoy all this Licence merely upon Sufferance? The Laws and Statutes were against them, 'tis true; but if this be fuch a dreadful Perfecution, furely they are Men of a very delicate Senfe that can feel the Letter of a Law, when they never felt the Execution of the Penalty. In fine, let any rational Man foberly

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foberly confider the Illegality and deftructive Tendency of their Ways, and then withal the great Condefcenfions of the Government to them, and let him impartially pronounce whether they were any otherwife perfecuted than that they could not perfecute; or any otherwife opprefs'd, than that they were not uppermoft. For this it is they ftruggle. And when they had not long fince gotten an uncontroulable Power into their Hands, we then fadly found that the Injustice and Tyranny of those who pretended they were fet up by God on Purpofe to punish the Faults of others, only juftified and acquitted them; fo that the greateft Crimes and Mifcarriages that Envy could ever object against those whom they called the ungodly and malignant Party, were Innocence and Virtue, in comparison with the enormous Villanies of thofe Saints who were fent to correct them.

But however, fuppofe all their Exclamations to be true and well grounded; fuppofe them, First, to be as just as they fuppofe themselves; fuppofe, Secondly, that for this their Juftice and Righteousness they are most cruelly and inhumanely punish'd; the first of which I wish were as true, as the fecond is certainly false : Suppofe, Thirdly, that the Magiftrate is

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extremely to blame, and guilty of a great Sin before God and Man to punish fuch innocent and righteous Perfons; yet after all this, the Question is, Whether it be lawful for fuch perfecuted Subjects to revenge themselves upon their perfecuting Rulers? Whether they may not for the fake of Piety and Religion, for the Prefervation of the true Profeffion and Profeffors thereof, for the Maintenance and Administration of Juftice and Equity, repel Force with Force, and ftrike at those Princes, who fo injuriously strike at them? To this my Text anfwers, No, they may not; for though it be not good for Princes to punish the Just, neither is it good to strike Princes, no not for Equity. And this is that Part of my Text I intend chiefly to infilt on.

And here it is neceffary briefly to open the Words, wherein we have,

First, The Action condemned, which is, to strike Princes.

Secondly, The Caufe, Motive, or Provocation to this Action, for Equity. Thirdly, The Cenfure and Doom pafs'd upon it by the wifeft of Men, guided by the Spirit of the All-wife God, It is not good.

I fhall begin with this Laft, the Doom and Cenfure, which though it be mild in Terms, is yet very heavy and tremendous in Senfe: It is not good. It fpeaks only Diflike, but means Deteftation and by, a Meiofis frequent in Scripture, carries the Signification much farther than the Expreflion, and declares that it is a Crime molt impious in it felf, and most odious and abominable to God. So Prov, 16, 29. A violent Man inticeth his Neighbour, and leadeth him into a Way that is not good; i. e. a Way that is most baneful and pernicious. And moft fully, Ezek. 36. 31. Te shall remember your Doings which were not good, which he there interprets to be their Iniquities, and their Abominations,3

Secondly, Let us confider the Action that is thus condemned to be not good; i.e. to be extremely heinous and impious, which is, to ftrike Princes. Neither must this be understood, precifely according to the literal and proper Signification of it, as if nothing else were forbidden but a rude and boisterous wounding, of them. But hereby the Holy Ghost prohibits also whatfoever may be an Injury either to their Perfons, or to their Authority, for both are facred.

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