Pritchard Mayor.  
Martis secund. die Octob. 1683. An. Reg. Regis Car. 2. Angliae, etc.  
THis Court doth desire Dr. Calamy to Print his Sermon Preached at the Guild-Hall Chapel on Sunday Morning last, before the Lord Mayor and Aldermen of this City.  
WAGSTAFFE.   

A SERMON Preached before the RIGHT HONOURABLE THE Lord Mayor, And the Court of ALDERMEN, AT Guild-Hall Chappel, Upon the 30th of September, 1683.  
By BENJAMIN CALAMY, D.D. One of His Majesty's Chaplains in Ordinary.  
LONDON, Printed for W. Kettilby, at the Bishops-Head in St. Paul's Churchyard, 1683.   
Romans III. 8. And not rather, as we be slanderously reported, and as some affirm that we say, let us do evil that good may come? Whose Damnation is just. 
IT is on all hands agreed that the Doctrine, from which was raised this Impious and Damnable Conclusion mentioned in my Text, Let us do evil that good may come, and on the account of which it was fathered upon St. Paul as his Judgement and Opinion, was what he had some time taught concerning the Illustration of the Glory of the Divine Goodness and Mercy, in pardoning the greatest sins of Men. That which most prejudiced the Jews against this great Apostle, was his Preaching the Gospel to the Gentiles; his departing from, and rejecting his obstinate unbelieving Countrymen, and receiving the uncircumcised Heathen into the Church, tho' they had been guilty of the grossest Idolatries, and other enormous Vices which then reigned amongst them, mentioned in the first Chapter of this Epistle. In defence of himself St. Paul used to plead, that the more heinous and provoking the sins of the Heathen World were, the more glorious and resplendent was the manifestation of the Divine Goodness, in offering them Pardon and Salvation upon the Terms of the Gospel; and that it was the incurable perverseness of the Jews, who would not believe in Christ, which gave occasion to this magnifying of God's Grace towards the Gentiles.  
Now these two things the Enemies of Christanity were ready to conclude from this discourse of St. Paul.  
1. If this be so, that the sins of Men give occasion to the further manifestation of God's Goodness and infinite Mercy, why then should God punish the Jews or others for those sins which thus tend to his Glory? If our unrighteousness, v. 5. commend the righteousness of God, what shall we say? Is God unrighteous who taketh Vengeance? (I speak as a man): that is, I only now recite an Objection which some Men are apt to make against my Doctrine; Can God in justice take vengeance of our Unrighteousness, when that serves to commend and magnify his own Righteousness?  
The same false Inference he repeats again, v. 7. If the truth of God hath more abounded through my lie unto his Glory, why yet am I also judged as a Sinner? That is, If God's faithfulness in performing his Promises made of old hath more abundantly appeared by reason of the Jews infidelity, if their refusing the Gospel hath contributed so much to the Honour of God, and the fuller discovery of his Grace towards Mankind, why then are they complained of, and condemned as Offenders?  
To this Objection the Apostle doth not think fit to give an elaborate Answer, but only expresseth his just detestation of any such wicked Conclusion, as some ill Men would draw from his Doctrine, ver. 6. God forbidden: For then how shall God judge the World? Far be it from me to assert any thing that should in the least reflect upon the Impartial Righteousness of the Supreme Judge of the World.  
The great God, who at first brought light out of darkness, and beautiful Order out of indigested Chaos, who by an Invisible and Omnipotent Hand turns and winds all Things and Actions how he pleaseth, and makes them often eventually subservient and effectual to Ends clean contrary to their own proper tendency, and the intention of the subordinate Agents, will so manage and overrule even Sins and Impieties, the Rage and Malice, the Plots and Stratagems of wicked Men and Devils, that they shall all in the upshot conspire to the advancing and setting forth his own Glory: But in the mean time this is no thanks to wicked Men, nor any excuse of their sin; but is to be ascribed solely to the irresistible Power, and skilful Conduct of the Almighty Governor and Disposer of all things both in Heaven and Earth. What Men Act purely to gratify their own Lusts, to satiate their Revenge, or in order to the compassing their Ambitious, Covetous, or any other evil or mischievous Designs, may yet be so ordered and controlled by the Wise Providence of God, as that at last it shall bring Honour to his Name, and great Benefit to others: But still the wickedness, the guilt of the Actors themselves, is not in the least abated or mitigated by this good Effect, which follows wholly against their will and purpose.  
I shall give an instance of this in that which is at present the great subject of our thoughts and discourse. It is to be hoped, that our gracious God, who hath so wonderfully revealed the hidden and black Conspiracies of desperate Men against the Person of our dearest Sovereign and his Government, will after such a manner disappoint their Bloody Devices, as not only to prevent the intended mischief, but also to make this Hellish Plot itself in the end contribute to the greater security of our Prince, and to the establishment of his Government both in Church and State, and that it shall serve to strengthen and confirm that, which it was meant to ruin and overthrow: But all this doth not in the least excuse or justify the Plotters themselves, who justly suffer the utmost Vengeance, notwithstanding this advantage we may possibly through God's infinite Wisdom, and the Care of our Governors, reap from their Treasonable and Damnable Enterprises. Thus the Jews were worthily punished for their obstinate unbelief, though God without their knowledge, and against their design, made it an occasion of displaying his Grace and Mercy to the Gentiles.  
2. A further and worse inference (if there can be worse) drawn from St. Paul's Doctrine, was this, If the Glory of God is so much advanced by the sins of Men, let us then sin freely without any dread or re morse, for what need we fear or scruple doing that, from which so great good doth come? By this means we may do service and bring Honour to God, since the greater our sins are, the more will they illustrate and commend God's Mercy in pardoning of them.  
Now this the Apostle in my Text first tells them is a Slander, or Blasphemy, as the Original word signifies, a scandalous imputation fastened upon him and his Doctrine, which he abhorred: Then he Censures the Doctrine itself as Damnable, whose Damnation is just. Which words may signify either of these two things.  
1. If you refer them to the former part of the Verse, to those Slanderers of St. Paul's Doctrine, than they signify that such Men who thus unjustly pervert and abuse the Grace of God, by putting false Constructions upon, and drawing such impious Consequences from it, are guilty of a most Pernicious and Dangerous sin.  
2. If you refer them, as many do, and as I shall now understand them, to the wicked resolution set down in the Text, Let us do evil that good may come; then they signify that it is a Damnable sin to commit any Evil, though thereby the greatest Good might be obtained; which is the Proposition I shall now Discourse of; That we must not venture to do the least Evil, no not for the sake of the greatest Good; and I am very confident you will all readily grant, that this point is very seasonable now to be insisted upon.  
For we need not Travel into Foreign Countries, we need not consult the Chronicles of past Ages, nor be beholden to Ancient Records, to fetch thence Examples of those who have done the vilest and lewdest things imaginable, and yet have cloaked all, and defended themselves by this Colourable Pretence, That what they did was for the Glory and Service of God, and the Good of his People. We have had too many sad Instances of this amongst ourselves in this last Age. For have not the most Execrable Murders, Treasons and Villainies been acted in this Nation, and yet all pretended to be done for God's sake, for the preservation of Religion and the Gospel, and for the Safety and Liberty of the People? The old Wheadling Pretences of all Sedition and Rebellion. But I shall not look back to former Times.  
Have we not at this present Day heard of Men, who have undertaken the Assassination of the most Gracious and Merciful Prince that ever wielded the English Sceptre, and of his Royal Brother, the overturning the present Government, and bringing in all Confusion and Anarchy, and God knows what, (for no one can tell, and it makes every Honest man's Heart Bleed within him but to guests, what had been the fatal Consequences of such an Horrid Design, had not God's good Providence, which hath all along been so watchful over our Sovereign, Blasted and Defeated it) yet, is not all this Wickedness said to have been contrived, and resolved upon out of great love to, and concern for the Protestant Religion and Liberty of the Subject, and to secure us from Popery and Slavery? They, good Men! designed nothing but what was honest, for the Interest of Religion and the Nation, no matter what the Means were, that were used in so good a Cause.  
In nomine Domini incipit omne malum, and I think I may truly say, that neither Ambition nor Covetousness, nor Pride, nor Revenge, nor Discontent, nor any other Lust or Passion, that useth to animate Men to make Public Disturbances, have yet been the cause of so much Disorder and Mischief in the World, as hath been occasioned by a Popish or Fanatic Zeal for Religion and Liberty; and perhaps more Evil hath been done that Good might come of it, than upon any other pretence or account whatsoever.  
This indeed is a weakness that most Men are more or less subject unto: When they are once secure of the goodness of the Cause they are engaged in, and of the greatness and necessity of the End they propound to themselves, their Eyes are so wholly fixed upon it, that they easily become less wary and solicitous about the Lawfulness of the Means they use for the compassing of it, and are apt in their heat to outrun or transgress the limits of their Duty. As it is with one who eagerly follows his sport or game, when he is in close pursuit he sticks not at any bad road, he leaps over all that is in his way, and will ride over those dangerous places, which at another time he would with the greatest care have avoided. So is it with men, whom a blind Zeal, not cool Reason or sober Religion moves, they are rid by an headstrong impetuous passion, which violently hurries them through thick and thin, through lawful and unlawful; they swallow any Camel, so that they may at last obtain what they so earnestly desire. Let us do evil, that good may come, whose damnation is just.  
In the prosecution of this Argument, I shall first of all explain the Proposition, That we must not do any evil, that good may come.  
Secondly, I shall prove it to you, and give you some Reasons to establish you in the belief of it.  
Lastly, draw some seasonable Inferences from it.  
1. For the Explication of this Proposition, That we must not do any evil, that good may come, there need not many words.  
By good here I understand whatever it is that is desirable or for our advantage, either considered as Men or as Christians, whether it relates to this life or next, whether it be public or private, temporal or spiritual, whether it be our own or others; for the procuring of any, or all these good things, we must not do any thing that is evil.  
What we call Evil is of two sorts, either Natural or Moral, or as it useth commonly to be expressed, the evil of pain, or the evil of sin; and of this latter, of sins are these words only to be understood. As for the former, outward temporal evils, which concern our Bodies or Estates, they must be cheerfully endured and undergone in a good Cause, for a great End, rather than omit a necessary Duty, or commit a plain Sin; there being more real evil in sin, than in any outward pain or calamity that can befall us.  
Now of things sinful, of which only I discourse, some are always such in all Circumstances; other things there are which are in their own Nature indifferent, but are evil and sinful only because they are forbidden by some positive Command of God, which therefore in a case of great necessity or charity, may be done for the sake of some good that follows. As we all know David and those that were with him, to save themselves from perishing by hunger, did eat of the Shewbread, which otherwise was not lawful for them to eat, and yet were not blamed for it.  
Be pleased therefore to observe, that I speak not now of the violation of such positive Commands of God, as they are commonly called, which he himself hath declared are to give place to Works of mercy and doing good to our Brother; the breach of them in such cases not being sinful; God himself dispensing with those Laws in such extremities: But I speak now of things in their own nature and intrinsically evil, and which are forbid by God because they are such; not the least thing which is evil in its own nature may be done, tho' for the procuring the greatest good. Which I shall endeavour,  
2. To make out to you by Arguments drawn from these four heads. First from the nature of moral good and evil. Secondly, from the consideration of God's Providence. Thirdly, from the example of Gods Condemning and Punishing evil Actions, tho' donewith good Intention. Fourthly, from the pernicious Consequences of such a Concession as this, that we may do evil for a good End.  
1. This will appear from the nature of moral good and evil. It is an old Maxim you may have often heard of, Bonum oritur ex causa integra, malum ex quolibet defectu. To denominate an action morally good, there must be an Universal Concurrence of all Conditions requisite thereunto.  
It must be good as to the Object or Matter, the End for which it is done must be laudable and worthy; it must be done after a right manner, in due Circumstances, or else the Action cannot be said to be good. But now it is not necessary that it should fail in every one of these respects to make it evil; but a defect in any one of them certainly vitiates the action, denominates it morally evil, tho' in all other respects it be according to the Rule.  
If the Object be lawful, the manner of the performance regular, and it be fitly circumstantiated, yet if it be done for a base, low, wicked End, this undoubtedly quite mars and spoils the action, and renders it sinful; and for the same reason, let the Intention be never so good and honest, the End we propound to ourselves never so great and excellent, yet if we fail in the Object, if the thing we do is forbid by God's Law, the Action, notwithstanding the specious pretence of the glorious End to which it is directed, is a vicious Action, and we are accountable to God for it as such.  
This a great Bishop of our Church illustrates thus: Any one short Clause, saith he, or Proviso not Legal, is sufficient to abate the whole Writ or Instrument, tho' in every other part absolute and without exception. A good Intention therefore can no more warrant an Action that is in itself unlawful, than the goodness of the Matter can justify what is done on a wicked Design.  
Nay further, such is the contrariety between the nature of good and evil, that what is really evil cannot be chosen as a fit means to produce any thing that is good, any more than darkness can beget light, or than false Premises can rightly infer a true Conclusion, or than (to use our Saviour's Phrase) an evil Tree can bring forth good Fruit.  
God indeed (as I have already hinted) by his Omnipotent Wisdom doth produce good out of evil, by the same word of Power by which he brought something out of nothing; by which he can make things act contrary to their own Natures and proper Efficacy. But to do that which is really evil, in order to the obtaining of some real good, is as if a Man should put his Hands into the flame to cool it; or it is just like the policy of those Men, who would destroy the present Government to preserve our Rights and Properties, and would pull down the Reformed Church of England for the defence of the Protestant Religion.  
2. I argue further, that to do evil that good may come, is a great affront to, and distrust of the Divine Providence and Government of the World. So saith Job, cap. 13.7. Will ye speak wickedly for God, and talk deceitfully for him? Doth he stand in need of our sins to help him out at a dead lift to bring his designs to pass? Hath not he taken sufficient care of, and made sufficient provision for us, unless we now and then stretch our Consciences in a case of extremity? Cannot he uphold his Church or preserve his Religion, without our venturing on a special occasion to strain a Point, and transgress our Duty for the sake of them? Was he overseen in the making of his Laws, not considering at first those inconveniences that might sometimes happen? As if what he had Commanded us might prove inconsistent with his own Glory, or the Interest and Safety of Religion, unless we in great prudence dispensed with his Laws in such Cases. Now this is not only a bold infringement of the Divine Authority, but also an unworthy Reflection upon the Wisdom of God's Laws and Government.  
This is evidently seen in those of the Church of Rome, who fond imagining that our Saviour and his Apostles had not wrought Miracles enough for Confirmation of their Doctrine, have coined abundance of other Miracles, which they obtrude upon their easy Disciples as true, by them to supply what was wanting in our Saviour's. So lest Hell and everlasting Damnation should not be sufficient to scare Men from their sins, they have added that gainful Invention of their Purgatory. Which pious frauds (as they sometimes call them) are most highly dishonourable to our Saviour and his Religion, intimating as if his Gospel had been very short and imperfect, unless some Men had interposed their own Wit and Knavery to patch it up or complete it.  
Thus the Laws of our Christianity plainly oblige us not to resist Lawful Authority: But alas! This may possibly prove very dangerous Doctrine. What if the King turns Papist or Tyrant? What then shall become of our Religion and Property, if in no case we may resist, if we have no other remedy but Prayers and Tears; if we are bound patiently and meekly to suffer those evils, that may unjustly and contrary to Law be inflicted upon us by that Authority we are subject unto? And so to prevent this inconvenience, Men choose to correct the Rule of their Religion, to distinguish away God's Law, rather than to trust God with their Lives and Fortunes and Religion, in the resolved doing of their Duty.  
Let us but suppose God to have done Wisely, and acted Considerately in all that he hath Commanded or Forbidden us, and it must then necessarily follow, that we must never go against his Will, tho' it may seem to tend to never so great or good an End. Since he, who had a perfect Knowledge and Comprehension of all Events that either can or shall happen in the World, hath prescribed us such Laws by which we are always to govern ourselves, for any one to think to please him, or to promote his Glory and Service by acting contrary to these, is surely the greatest presumption a Creature can be Guilty of, and a foul imputation and disparagement cast upon the Wisdom of God.  
When People are for taking the Church and Gospel out of God's Hands into their own particular regard, and will not think their Religion safe whilst they defend it only by such means as God allows of, unless they have some Tricks and Policies of their own, this certainly argues a base distrust of the Divine Care and Providence.  
3. Add to this the Examples that are in Scripture, of Gods Condemning and Punishing what hath been done against his Command, tho' with a good intention, and for a great and worthy end. I shall mention but two Instances, one out of the Old Testament, the other out of the New.  
In the Old Testament (not to insist on that memorable one of Vzzah, who died for saving the tottering Ark from falling) you find King Saul, 1 Sam. 15. receiving Commandment from God by the mouth of Samuel to destroy all the Posterity of Amalec. He very zealously sets about the work, and at first destroys all, both Men, and Women, and , according to the word of the Prophet. But afterwards it comes into his head, that this waste was needlessly made, and for the sins of Men why should so many goodly  be lost? He resolves therefore with himself to save the best and fattest of them, to offer them for a Sacrifice to God, when he returned home with Victory. He thought he could order things a better way, that it would be more for the Glory of God for these  to smoke in Sacrifice upon his Altar, than to be destroyed in a strange Country. This one Act of Disobedience to a particular Command of God, notwithstanding the Piety of his Intention, cost him his Kingdom. Behold, to obey is better than Sacrifice, and to hearken than the fat of Rams.  
The Example I shall give out of the New Testament shall be that of St. Peter, who out of great love to, and forward Zeal for his Master, when our Blessed Lord was apprehended by the Ministers and Officers of the Chief Priests and Elders, drew his Sword, and struck a Servant of the High Priests, and smote off his Ear. It was done in defence of Christ himself; of the most perfect Innocence that ever appeared in the World. It was against unjust violence. His Sword was certainly drawn upon a more plausible pretence, than any can happen in our Days: Yet mark, I beseech you, our Saviour's rebuke of him, St. Math. 26.52. Put up again thy Sword into his place, for all they that take the Sword shall perish with the Sword. Do nothing contrato Law, resist not Authority, though it be to preserve the Life of thy Lord and Saviour. For all they that take the Sword, who draw or use it, when it is not put into their Hands by those that bear the Sword, by the Supreme Magistrate who hath the Power of the Sword, shall perish by the Sword, fall themselves by it, or ●ncur the punishment of Death.  
That which is usually objected in this Case, is the Example of others mentioned in Holy Scripture, who doing things not strictly justifiable, some things plainly against Gods revealed Will, yet have not been Condemned, nay seem to be Commended for them, on the account of the Goodness of the Design, or the Effect which hath followed. To which I shall return these two general Answers.  
1. That the Case is not the same with us now, as it was with those who lived before the Law given by Moses, or as it was with the Jews under the Law. We are now to govern ourselves only by the written Will of God, not expecting nor attending to any private motions, or incitations, or suggestions, especially when they lead to any thing contrary to what is Revealed to us. But it was not so before our Saviour's time, when God did often discover his Mind, and give his Commands to private Persons by special Revelations to them, exciting and moving them to some particular Actions, which are no otherwise warrantable, than as they were done at the instigation, and by the direction of God himself.  
Such were Moses' killing the Egyptian, Phineas' slaying Zimri and Cobsi in their unclean Embraces, ehud's stabbing King Eglon, Elijahs consuming by fire from Heaven the Messengers whom the King sent to apprehend him; these and the like Actions are no more Exemplary to us, without infallible assurance of the same Divine impulse by which these Persons were guided and acted, than Abraham's Offering up his Son Isaac, or the Israelites spoiling the Egyptians of their Jewels, can now justify the Murder of our Children, or the Robbing of our Neighbours.  
Nay, should any one of us have any such strong motion or instinct upon his Spirit, inclining him to do any such Action, he ought not to compare it with the private Commands given to those Worthies, but if it prompt him to any thing forbidden by God's Law, or that belongs not to his Place and Calling, he ought utterly to reject it as a Diabolical temptation.  
2. As for other Actions recorded in Scripture, that were evil in themselves, but yet were done for a good End, (where there was not this private Divine Warrant) they were neither commendable in them who did them, (tho' otherwise very Good and Pious Persons) nor are they by any means imitable by us. I shall Instance in the famous case of Lot, when he entertained the Angels; who offered his Daughters to the impure Sodomites, Gen. 19.8. that by them he might Redeem his Guests from the violation intended to them. Now tho' he was a singular good Man, and highly in favour with God, yet it must, I think, be said that this was a fault in him, and he ought to the utmost hazard of his life, have defended both his Daughter's Chastity, and his Guests too; and the prostituting of one to secure the other, was not justifiable in him.  
The same must, I think, be said of the Egyptian Midwives. They were loath to obey the bloody Edict of King Pharaoh, and chose rather to tell a lie than commit such Barbarity as they were commanded, tho' in strictness they should have done neither, but peremptorily refused to have obeyed the King in this Matter, whatever outward evil they had suffered for it; and when it is said, Exodus 1.20. Therefore God dealt well with the Midwives: It is to be understood that he rewarded them for their tenderness and compassion towards the Hebrew Children, but not for the lie by which they excused themselves to Pharaoh. Non est remunerata fallacia sed benevolentia: benignitas mentis, non iniquitas mentientis. All this I say, supposing these Women told a lie tho' some have quite otherwise interpreted their Words.  
The hardest Case that I can think of is this of speaking an officious untruth; when by a falsehood I may save the life of one or more Innocent Persons, of my Prince, of my Father, or preserve my Country, or the like. This for so great an End I suppose the best Casuists do allow, but than it is not because they judge it at any time Lawful to do Evil, or to tell a lie, that Good may come, but because they judge such an Officious untruth not to have in it the complete Nature of a Lie, nor to be really Evil.  
In short, the Examples of the Patriarches, and Holy Men of Old, whose Praises are mentioned in Scripture, ought not to be followed by us, without comparing them with the Rule of our Religion; and whatever our Lord and Saviour hath plainly forbidden us, we are upon no exigence or necessity of Affairs to do it, whatever End it may serve, or whoever hath done it before us.  
4. And lastly, I argue from the ill Consequences of such a Concession as this, that evil may be done for a good End. This one Principle sets us free from all Authority either Divine or Humane, and every one may do whatever he thinks fit, so his Intention and End be but good.  
What we are to do, or what we are to avoid, if this Doctrine be admitted for true, we are not to learn from God's Law commanding the one, or forbidding the other, but then every Man, according to his own Prudence, is to judge of Things and Actions by their Conveniency and Expediency to promote the Glory of God and public Benefit; and so they are either Good or Evil according as they seem to us, and our own Judgement and Opinion is the measure of lawful and unlawful, and thus we are wholly (at least as to the Choice of Means) our own Masters and Lawgivers.  
Nay this Principle plainly overthrows all Justice and Faith amongst Men, all Peace and Security in Societies, and makes all Government precarious and insignificant, since every one is an Arbitrary Subject, and may obey or resist the Laws and Constistutions of his Superiors, as they appear to himself to be for or against the common good, of which every Person must judge for himself; and every man's Life, Estate, and Fortune is at my disposal, if once I think it most for the Glory of God, and the safety of Religion, that they should be taken away.  
You know our Saviour tells his Disciples of some that should arise, who would think they did God good service in killing of them. According to this Doctrine, St. Paul was very innocent when he was so mad against the Church, and breathed forth nothing but Slaughter and Destruction against the Christians: The Gunpowder Traitors deserved to be Sainted, the Murderers of King Charles the First, and all our late Plotters of both sorts were Martyrs, if a good End or Intention would sanctify an evil action. But this is sufficient in so plain a matter.  
What remains is only to draw some few Inferences from what I have already Discoursed.  
1. Hence we may learn what is the true meaning of that Rule that is commonly given to direct our Practice, that Of two evils the least is to be chosen, which holds good only in these two Cases.  
1. When two or more outward Evils are propounded to us, and we must undergo one of them, ordinarily we may choose that which is least. This was the perplexity David was reduced unto, 2 Sam. 24. after he had so grievously offended God by numbering the People. God sent to him by the Prophet, and put it to his choice, whether seven years of famine should come into his land, or he would flee three months before his Enemies, or there should be three days Pestilence? Here David chose the last, as the least, saying, Let us fall now into the hands of the Lord; for his mercies are great, and not into the hands of men. Thus a private evil is to be suffered rather than the public be endangered; and Caiaphas said true, tho' he applied it ill, that it was better one man should suffer than the whole Nation perish. Thus the most Tyrannical and Arbitrary Government is to be preferred before none at all, and to be oppressed under a Lawful Power, is better than Civil War and Confusion.  
2. When two Evils are propounded to us, the one of Pain, which concerns our outward Bodies or Estates, the other something to be done that is plainly sinful, here we must choose the greatest outward loss or trouble, rather than commit the least Sin; and this is our Wisdom so to do; a less Evil, when by it we avoid a greater, having in it the nature of Good.  
This was the Rule the Primitive Christians practised and suffered by; when the severest Punishments, the cruelest Tortures, nay, not the appearance of Death itself in its ugliest visage, could ever make them consent to do any thing unworthy of their holy Profession. And there is nothing that redounds more to the Glory of God, and the Advantage of Religion, than the courageous suffering of Evil for Righteousness sake, infinitely more than the doing of any Evil, for the sake of our Religion, can ever effect. In these two Cases this Rule holds good. But,  
3. In another Case, which is sometimes put, and to which this Rule is applied, it doth not hold at all. That is, when two Evils are propounded to us, both of them sinful, but one of necessity to be done, what must we do in this Case? May we choose the less Sin to avoid the greater?  
I Answer; no certainly. In this Case we must avoid both, and that it can never be allowed to commit a less Sin to avoid a greater, appears sufficiently from this one Reason, that if it were so, it would then be in the power of any Man to commit what Sin soever he pleased. For if I have a spite against any private Person, and would take away his Life, it is but Swearing or Vowing that I will either kill the King or him. Now it being a less sin to kill any private man than the King, according to this Rule of choosing the least sin, it would become lawful to do it; and by the same Artifice I might make any sin I had a mind to commit innocent and allowable, by bringing it into Competition with a greater sin.  
But if two or more sins are propounded to us, when we can choose any of them, we must choose none, nor can there be any such real case wherein a man is under a necessity of committing some sin or other, nor can any Circumstances make it safe or adviseable to venture on the least sin. So that in this instance this Rule, that of two Evils, that is of two sins, the least is to be chosen, does not hold.  
2. From what I have said I would take occasion to entreat you all to beware of being led into, or engaged in any Factious or Seditious Courses, by the specious pretences of Ambitious or Discontented men. For the carrying on any evil Plot against the Public, it is absolutely necessary that the true Ends be concealed, and such offered to open view as may be most apt to take with the generality of men. An outward form of Godliness must be put on by all those, who intent any very mischievous and black design, by which they may gain Credit and good Esteem to themselves, and procure greater Countenance and Reputation to their Party.  
Never almost was there any great Sedition, Mutiny, or Rebellion contrived, or brought to any Fortunate success, but by men pretending to greater Zeal for, and Care of God's Honour, and love to Religion, and hatred of Errors and Abuses, and concern for the People's good, and for preserving their just rights, than other men; tho' all this while they secretly intent the enslaving of them, and overturning all Law and Order: by which fair glozing shows and disguises, they deceive, if possible, the very Elect, men otherwise sober and Loyal.  
At the beginning of our late troubles here in England, had those who set on foot, and afterwards continued that unnatutal Rebellion, at first clearly told the world what they aimed at, the subversion of the Ancient Monarchy, the taking away the King's life, and banishing his Children, setting up themselves, and subjecting the whole Nation to the power of the Sword; had this design been but smelled and suspected at first, it had in all probability been crushed and defeated, as soon as discovered and believed. At first therefore nothing was talked of, but Religion, pure Ordinances, liberty of Conscience, Freedom from Popish Innovations and Antichristian Ceremonies, true Gospel worship, a preaching Ministry, and when by such pretences and Artifices many were engaged to their side, then by degrees they began to appear in their own proper colours.  
And have we not been lately in great danger of being cheated and undone the second time by the same Arts, and Fears, and Jealousies, and pretences of Reformation, and Religion, and almost by the same men too? And may we not at last hope, that this repeated Experience will open men's eyes, that they may see what tools they have been made by designing heads, how they have been cajoled and imposed upon by fair pretences; and some perhaps honest men, so I would in charity believe, in the simplicity of their hearts, made use of to serve the most horrid and treasonable Designs, which they never thought of, or little suspected were driving on.  
3. And especially, Let us all now be exhorted to take great care that our Zeal for Religion never transport us beyond the bounds of our Duty.  
Religion is certainly the greatest interest and concernment of Mankind. Dearer it ought to be to us than our lives, for infinitely more than our lives are worth depend upon it. And of all the several Religions that are professed in the World, I am in my Conscience persuaded, that which is taught here, and maintained in our Church of England as by Law established, is most Divine, most Christian, most Apostolical and Primitive, most Pure and Rational, and for the continuance of this Inestimable Blessing of God amongst us, and to our Posterity after us (of which we have been for so long time through God's Infinite Patience to us possessed) for this we ought surely to be very Zealous. No lover of God, or his own Soul, or his Country, can be indifferent or careless about such a Matter. And as for my own part I do profess to have, so am I sure all true Orthodox Sons of the Church of England must have, as ill thoughts and as great a detestation of the Popish, as of any other Sect whatever that calls itself Christian. The Church of Rome is undoubtedly the most corrupt and degenerate part of the Visible Church of Christ now upon Earth; and I thank God it is my Resolution, and it is the Resolution of all true and hearty Members of our Church, and I pray God give us all Grace to stand to it, if ever we be put upon the trial; I say it is our Resolution to part with all that this World calls Dear, even Life itself, rather than ever own their Novel Articles for true, or submit to their Usurpations, or Communicate in their Idolatrous Worship.  
But yet for all this, neither for the Preservation of this our most Holy and Excellent Religion professed here in England, nor for the keeping out Popery itself, (and then I have named the worst thing that I can) will I ever, by the Grace of God, go beyond the Duty of my Calling, and that Station Divine Providence hath placed me in, nor will I ever lift up my Finger, nor open my Mouth against the Lords Anointed, whatever his Religion may be, whether he hath any or none, whether he be a Nero or a Constantine, whether he Rules by Law or against it. We must not wish him Evil, no not so much as in our secret thoughts, whatever hard things we suffer from him; we must on no account disturb or oppose his Government, or resist his Authority, and if we have not opportunity of flying from such a Persecution, (as I now suppose, because I would put the worst Case that can happen) or cannot by prudence decline it, I know no other remedy the Gospel allows us, but Meek and Patiented Suffering for our Religion, after the Example of our Blessed Lord and Master.  
This is the plain Loyal Doctrine of the Church of England, which her Ministers have always Preached and Defended, both against Papists and fanatics of all sorts, and for which such an Outcry and Clamour of late Years hath been raised against the Clergy. And whenever we Teach you otherwise, give me leave in God's Name to charge you all to forsake us, and despise us at as high a rate as our greatest Enemies now can do. Nay, if an Angel from Heaven preach any other Doctrine, let him be accursed.  
Zeal for the best and the greatest things in the World will not excuse private men's taking upon themselves to reform public abuses, either against, or without the consent of the Supreme Magistrate, nor will it hollow any action for which we have not sufficient Warrant and Authority from God's word. Ye remember the Answer which our Saviour gave to his Disciples, when they called for Fire from Heaven to consume that Village of the Samaritans that would not receive their Master, Ye know not what manner of Spirit you are of. They were much mistaken when they thought they might do as Elias had done; that was no ways agreeable to that Meek and Lowly Spirit which our Saviour's Doctrine was to beget in men, or to that taking up his Cross which our Lord called his Disciples unto, or to that Patience and Resolution in suffering, by which Christianity was to be propagated and glorified in the World.  
For Conclusion of all, would we engage God's Favour and Protection, that he should continue to us those singular Mercies we yet enjoy; let us then at all times adhere close to our Duty, as well when it is against our temporal Interest, as when it is for it. Let us inviolably in all things observe the Commands of our Religion, not only propound good ends, but be as careful to choose Lawful means, and then God w●● in some measure think himself as it were obliged 〈◊〉 show Mercy and Favour to us.  
If ever any thing provokes God Almighty t● bring those Calamities upon us, which we seem 〈◊〉 much to fear, it is our using indirect unlawful mean● to prevent their falling upon us. And is it not thu● with us at this day? For could our Common Enemy, I mean the Papists, have ever invented a mor● successful Plot for the bringing in of Popery? could they have hoped for a better opportunity, or greater advantages, for the recommending and introducing their Religion, than what the abominable Wickedness and Treasons of those who would be accounted the greatest Zealots against it, have now given them? By doing of such horrid Evils, under pretence that good may come, have they not given the greatest Blow and Wound to the Reformed Religion, and done their best to bring that misery upon us, which they would be thought to have designed to have kept off?  
The Lord still in his infinite Mercy continue to preserve our most Gracious Sovereign, and the Church, and these Kingdoms, from all either secret Conspiracies, or open Assaults of Wicked Men, of what Sect or Denomination soever, who think it Lawful to do evil, that good may come, whose damnation is just.  
FINIS.