so that the locusts and smoke thereof should again overspread these lands: what have we else to do, but patiently to give up our lives as a testimony for Jesus Christ, who gave his life a ransom for us? In this case, it is better to die martyrs, than malefactors; and far more like Christians, to breathe our last at a stake, than on a block. If princes will be so ill advised as to punish the just, yet must not we strike them again for equity. Believe it, Sirs, whatsoever doctrine is contrary to this, is antichristian; contrary to the spirit of the gospel, and to the constant practice of the holy martyrs in the first and purest ages of the Church.

But, as I said before, so now I say again, that the greatest danger which I yet see of the irruption of Popery, is from the scandal given by the seditious and rebellious of those, who call themselves Protestants, upon a pretence of keeping it out. But, certainly, whatsoever in truth they be, Protestants they are not: for both their doctrine and practices are directly contrary to this great fundamental article of the Protestant Doctrine, That kings are supreme to all under God, and accountable to none but him; that, in all things, subjects ought to submit themselves to their rule and government: in all lawful things, by a cheerful obedience; and, in all other, by a contented suffering. But they, who would set up the Sovereign People, or the Sovereign Church and Synod, above the King; and invest them with power, to call him to an account for his actions, to censure, to control and punish him; are not Protestants: but, take it how they please, are, in this point, as rank Papists as the Pope himself, or any in his conclave. And, if either sort of Papists prevail, either they who are for one pope or they that are for a great many, on both parts the royal sovereignty is lost, and the imperial crown must vail either to the mitre or the black сар.

If the bloody designs of either party had succeeded, what horrid confusions had we seen before this day! We had either been weltering in our own blood, or wading through the blood of others. But, blessed be God, who hath delivered us; and will, we hope and pray, still deliver us. Blessed be the Lord, who hath not given us as a prey to their teeth: Our soul is escaped as a bird out of the snare of the fowler; the snare is broken, and we are escaped. Blessed be the Lord, who giveth salvation unto kings, who hath delivered David his servant from the hurtful sword. The mercy, which we this day commemorate, deserves the praises due for the mercies which we hope to receive during

our whole lives; for they all depend upon this day. And, therefore, let us not celebrate it with a carnal, rude, and profane joy but, as you would approve yourselves loyal subjects, beware that you do nothing this day that may cause God to repent he hath bestowed so great a mercy upon you. You cannot shew yourselves greater enemies to the king, than by riot and excess, ranting and quaffing; which are the too frequent practices of those, who, when they should render thanks unto God for his mercies, do what they may to provoke his judgments. But let it be our employment, soberly and spiritually to admire and to bless God, for all those gracious expressions of his care and watchful Providence over our Church and Kingdoms; and not to drink, but to pray, health and happiness to our king.

A

DISCOURSE

ON

BROTHERLY ADMONITION.

FROM LEV. xix. 17.

THOU SHALT NOT HATE THY BROTHER IN THY HEART: THOU SHALT IN ANY WISE REBUKE THY NEIGHBOUR, AND NOT SUFFER SIN UPON HIM.

WAVING all Prefaces and Introductions, we may observe in

these words Three parts.

First. A Negative Command: Thou shalt not hate thy brother in thy heart: which implies in it the contrary positive precept, Thou shalt love thy brother.

Secondly. A Direction how we should preserve ourselves from this rancoured vice of hatred; and express our more cordial love, in the best service we can do for him: Thou shalt in any wise rebuke thy neighbour.

Thirdly. A forcible Motive, to excite us unto the performance of this duty, drawn from the consideration of the great benefit, which will, in likelihood, redound to him by the conscientious discharge of it. By this means thou wilt not suffer sin to lie upon him: implying, that, if this charitable Duty of Fraternal Reproof be neglected, he will still continue in his sins, his guilt will remain upon him, and thou wilt be accessary to it.

I shall not consider any of these particulars by themselves, but treat only of what is here chiefly intended, namely, the necessity of that much neglected duty of Brotherly Reproof and Admo

nition.

And here I shall prosecute this method, with all possible brevity and perspicuity: and shall shew

What Brotherly Correption is.

The Difficulty of it.

The Necessity of it.

you

Some Rules and Directions, how it ought to be performed.

Some Considerations, which may be powerful Motives and Engagements to it.

I. WHAT BROTHERLY REPROOF OR CORREPTION IS.

To this I answer, in brief: It is an act of love and charity, whereby we endeavour to reduce our offending brother to repentance and reformation.

And

i. There are Two ways of doing it: either by WORDS or

ACTIONS.

1. By words.

Remonstrating to them the greatness of their sin; the scandal which they give to others, either by encouraging or saddening them; the reproach which they bring upon religion; and the danger which they bring upon their own souls. But, if they be deaf to all these admonitions, and continue obstinate and resolved in their evil courses, we are then to reprove them,

2. By actions.

That where words have proved ineffectual, we may try how deeds can prevail. Prevail, I say, either to deliver them; or, at least, to deliver thine own soul from death.

And this also must be done these Two ways.

(1) If they be our Inferiors, over whom we have authority; either as magistrates, or parents, or the like; we ought, when admonition and correption is fruitless, to reprove them by Correction and Punishment. If they will not hear, they must feel rebuke.

This discipline, if it be seasonably and prudently used, is so far from being any act of cruelty, that it is an act of the greatest kindness and charity that can be, both to them and to others. To them as it may restrain them from the commission of those future crimes, to which their impunity would else embolden them; and, thus, to fall into the hands of men, may be a means to keep them from falling into the hands of God. To others as it may terrify them from following the examples of such an one's vices, by seeing the examples of his suffering;

thus the punishment of some is made to become the innocence of others.

(2) If they be our Equals, over whom we have no jurisdiction nor coercive power, we are then to rebuke them, if they continue obstinate after Christian Admonition, by withdrawing ourselves from all necessary converse with them: not so as to deny them the offices of civility, courtesy, and our charitable assistance to promote their temporal good; but to break off all familiarity and intimacy with them; not to make such lewd and dissolute persons our friends and chosen companions.

Thus the Apostle charges us, 2 Thess. iii. 6: We command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which ye received of us. And this way of reproving them ought to be so managed by us, that it may appear that it doth not proceed from any sour, morose, surly humour; disdaining or hating of their persons: but merely from conscience of our duty towards the glory of God; and to do an act of love and charity, as indeed it is, both towards them, and towards ourselves.

[1] Towards them.

When you thus endeavour to shame them out of their wickedness, by discountenancing them in it. So says the Apostle, 2 Thess. iii. 14. If any man obey not our word....note that man, and have no company with him, that he may be ashamed. And, indeed, if a man be not altogether profligate, if he be not utterly lost to modesty, it must needs make him reflect upon himself with shame and blushing, that certainly he is grown a strange vile wretch, a loathsome and odious monster, when all good and sober men do thus carefully shun and avoid him. Now shame is a good step to amendment; and a blush the first colour, that virtue takes.

[2] Towards yourselves.

You are obliged to abandon them, as to reclaim them, so to secure yourselves: for vice is very contagious; and it is unsafe to converse with those, who have such plague-sores running upon them, lest you be also infected.

Thus you see what this duty of Brotherly Reproof is; and how, in the general, it is to be performed, either in words or actions.