of Chriftianity caufe to blafpheme, and with fome fhew of Reafon decry and reject that excellent Profeffion.

How impoffible had it been for the Chriftian Religion to have made fuch a Spread in the World, at leaft ever to have gained any Countenance from the Civil Power, had it owned fuch Anti-magiftratical Affertions, either by its own avowed Principles, or by the Practices of its primitive Profeffors.

And very probable it is, that at this very Day the most potent Enemy it has in the World, which is the Mahometan, takes up his Deteftation of it in a great meafure, from his Obfervance of thofe many Rebellions Wars, Tumults, and Confufions, that have fo much, and fo particularly infefted Chriftendom.

2

For may he not naturally argue? Can that Religion be true, or Divine, that does not enforce Obedience to the Magiftrate? Or can that do fo, whofe loudeft Profeffors are so rebellious? Is it not rational to imagine, that the Religion Men profefs, will have a suitable Influence upon their Practice? Are not Actions the Genuine Offspring of Principles? I with that Anfwer would fatisfy the World, that muft fatisfy us, because we have no better; that Chriftians live below Chriftianity, and by their Lives contradict their Profeffion.

In the mean time, let thofe Incendiaries, thofe Spiritual Abaddons, whofe Doctrine, like a Scab, or Leprofy, has overfpread the Face of Chriftianity; and whofe Tenets are red with the Blood of Princes; let fuch, I fay, confider, what Account they will give to God for that Scandal and Prejudice, that they have brought upon fo pure, and noble a Religion, that can have no other Blemish upon it in the World, but that such Persons as they profefs it.

If they had but any true Ingenuity, (a Principle much lower than that of Grace) furely it would tie up their Confciences from thofe infamous Exorbitançies, that have given fuch deep Gafhes, fuch incurable Wounds to their Religion. For fhall Chrift have bled once for our Sins, and fhall Chriftian Religion bleed always by our Practices? I could now befeech fuch by the Mercies of God, and the Bowels of Chrift, did I think this would move those, who have torne in pieces the Body of Chrift; that they would bind up the broken Reputation of Chriftianity, by fhewing henceforth, that Subjection is Part of their Religion. That they would reflect upon the Defolations they have made, with one Eye, and upon their great Exemplar with the other; remembring him, who while he converfed upon Earth, was fubject to the Civil Power in his own

Perfon,

Perfon, and commanded Subjection to it by his Precepts. So that what was faid of Chrift in refpect of the Law of Mofes, may be equally faid of him in reference to the Laws of the Magiftrate, that he came not to destroy, but to fulfill.

A SER

A SERMON preached at WeftminfterAbbey, on the Twenty Ninth of May,

1672.

Being the

Anniversary Festival appointed by Act
of Parliament, for the Happy
RESTORATION of King
Charles II.

Rom. II. 33. latter Part.
How unfearchable are his
Ways, and bis Judgments
paft finding out!

T

HA T, which first brought both a prefent Guilt, and entailed a future Curfe upon Mankind, was an inordinate Defire of Knowledge. And from the Fall of Adam to this very Day,

this fatal Itch has ftuck fo close to our Nature, that every one of his fucceeding Race is infinitely eager, inquifitive, and defirous to know and judge, where he is called only to adore, and to obey. By which we fee, that it was this reftlefs Appetite of knowing, which made the earliest and boldeft Encroachment upon the Divine Prerogative; fetting Man up not only as a Rebel, but also as a Rival to his Maker, and from behaving himself as his Creature, encouraging him to become his Competitor. For there appears not the least Inducement to the breach of this Command of God, from any pretence of the Unreafonableness or Difficulty of it, but merely because it was a Command; it obliged, and therefore was to be broken or fhook off. So that upon the whole matter, it was not so much the taking Beauties of the forbidden Tree, as its being forbidden, which stirred the unruly Humour, gave Relish to the Fruit, and Force to the Temptation. And could there be an higher and more direct Defiance of the Almighty, under the peculiar Character of Lord and Governor of the Univerfe, than to have the very Reason of his Subject's Obedience turned into an Argument for his Rebellion? to see a pitiful, fhort-fighted Creature, prying into the Reserves of Heaven; and one, who was but Duft in his Constitution, and of a Day's