WHAT Deliverance it was, upon which David made this Psalm, at this distance of time we can­not certainly know. But what­soever it was, this we find, it was of the People of Israel: And whensoever it happened, we see they remembred it after­wards. It was the manner of Gods people to [Page 2] remember a Deliverance, many years, and ages, after they had received it; and when that particular deliverance was forgotten, yet still they kept up their Thanksgiving to God, in a Psalm; which being once composed for that former mercy, might be used ever after upon any other like occasion.

The Deliverance of our Fathers on this day was as great as ever any was that God gave the Jews; and we come now to celebrate it, not many ages after, but while some are yet living that remember it; and we that have been born since, are as sure of it, as if we had been then living our selves: and yet, for fear it should be forgotten in our Age, God hath been pleased to put us in remembrance, by suffering the same Enemy to put us in fresh Dangers, and then sending us new Deliverances. If all this will not affect us with a sense of what we owe to God for his mercy, we are so far from being like Gods ancient People, that we deserve to be given up to strong Delusions, to a belief of Po­pish Legends, of a Cecil's Plot, and such like sensless Fictions; which none could give credit to, that had not first subdued his understanding to the belief of any thing, how incredible so­ever, by the belief of Transubstantiation.

[Page 3] But if we may give any heed to our senses, and to our reason, if we may believe the Te­stimony of all men then living, if we may judge from our own experience of the like de­signs since; (these I think are all the ways that we have to come to the knowledge of such things, and it were easie to shew that all these ways we are sure of the Gunpowder-Treason.) As we cannot but think with horror of the dan­ger that the King and Kingdom were then in, so we cannot reflect on their Deliverance but with the greatest admiration: We cannot think of it, especially on this day, without a thankful ac­knowledgment to God, in such words as his an­tient people have left us in this Text: If it had not been the Lord who was on our side, now may Israel say; If it had not been the Lord who was on our side, when men rose up against us; then they had swallowed us up quick, when their wrath was kindled against us.

There are five things to be considered in these words, which, when they are explained, will all be found applicable to our case.

Here is first, The wrath and malice of the enemies of Gods people; and that against Israel, as being the people of God. 'Tis exprest in the last words of my Text, They were wrathfully dis­pleased at us.

[Page 4] Gods enemies are so at all times, never other­wise; but at some times they shew it more than at other; and that is, when they are ready to put their malice in execution; which is the se­cond thing in my Text.

Secondly, Their Conspiracy, their attempt to execute their malice, express'd in these words, When they rose up against us.

Thirdly, The extreme danger of Gods Peo­ple at the time of such an attempt; which was so great in the Israelites case, that they acknow­ledged, if it had not been for God, they had been swallowed up quick. The word [...] here used, is either whole, or raw, or alive; and it is interpre­ted all these ways by the Jewish writers. They had eaten us whole, without chewing, saith Solo­mon-Melech. They had devoured us raw, saith David-Kinchi. They had swallowed us up alive, saith Aben-Ezra, as the Earth swallowed up Corah, Dathan, and Abiram, that went down alive into the Pit.

This phrase, as it signifies the greatness, and nearness, of that danger that comes sometimes on Gods Church; so it signifies also the eager passionate hopes of their enemies. They had swallowed us up quick, (saith Israel in my Text:) They were in great haste to have us in their bel­lies: [Page 5] that they could not forbear us till we were dead, as one of them renders it; that they fell upon us raw, they could not stay the dressing of us, saith another; that they were for swallow­ing us up whole, they had not patience for chewing, saith a third. Surely, great was their haste, when their wrath was thus kindled against us; and great was our danger, If God had not been on our side. That is the fourth thing to be considered in these words.

Fourthly, It is the providence of God, that watches over his people, that takes part with them against their implacable enemies, that de­livers them from danger, even when things are come to extremity.

Lastly, Here is a due return to God of Thankfulness from his people; which as they have cause for at all times, so especially upon such a deliverance, on every thought or men­tion of it. Now may Israel say, with mouth and heart; privately, and in the Congregation; If the Lord had not been on our side, what would have become of us? And Now, what shall we render to him, for being thus on our side? Say­ing is put for Doing in Scripture-language; all Gods words are actions, and he expects some­thing like this from us: He expects that our [Page 6] actions should answer our words; that what we say in our Thanksgivings, we should do like it in all the course of our lives; and that we glorifie God, not only by offering praise, but by ordering our conversation aright.

Here are five things observed. First, the ma­lice of wicked men; they are always wrathfully displeased at us.

Secondly, Their endeavours to execute it; when they rise up against us.

Thirdly, The danger of Gods people; that they shall be swallowed up quick.

Fourthly, Gods providence over them, in ap­pearing on their side.

And lastly, Their thankfulness to God in their grateful acknowledgment of it.

Of all these, there are two things chiefly to be considered, which I have made choice of for my subject at this time.

The first is, The malicious designs of Gods enemies for the destruction of his people.

The second is, The providence of God, watching over his people to deliver them from his and their enemies.

Both these I shall consider; First, in other instances: and then in the Gunpowder-Trea­son: 'Tis that which perhaps of all others is the [Page 7] greatest that ever was; 'tis that which particu­larly concerns us this day.

I shall shew therefore; First, how great a danger it was, how near the point of execution, how then God appeared for our deliverance, how wonderful a deliverance it was; and then, how we ought to shew our sense of it, in our zeal for that Religion which God was so con­cerned for, and in adorning it by a life that may be exemplary to all other Christians.

The first thing that I observe, is, the malice and spitefulness of wicked men, the enemies of God; their proneness to hurt, and to destroy, his Church, and all true Members of it.

This, as soon as I name it, is confest on all hands. For all parties take themselves to be the Church of God: and the worst Sects among Christians (in my opinion) are they that take themselves to be the only true Church. Grant but this, that they are the only true Church, and they will not stick with us for my Doctrine. They will acknowledge it, and tell us we are instances of it; that the enemies of God, hate his Church, and endeavour to destroy it. But because this will signifie nothing, till it appear who are the Church of God, or at least who are the enemies of it; I shall determine that by [Page 8] bringing it to this issue; That they who are most given to hate, and to destroy others, especially those others who differ from them in Religion, they are not the Church of God, or at least, they are so far corrupt in that particular.

I might say this of Men, without any relati­on to the Church: the worse they are in other respects, the more prone they are generally to hate those that are better than themselves; and to shew it, by doing them all the mischief they are able. Whereas on the other hand, Good men are of gracious dispositions: They may be displeased, but not wrathfully (as it is in my Text:) They are not prone to do mischief, but are ready to do good, even to enemies: And the better they are, the more they excell in these dispositions. A good man is the only true Image of God, who is good, and does good to all his Creatures, even to Sinners; who is so far from willing the death of a Sinner, that he does not willingly grieve the children of men. Whereas on the other hand, it is the property of the De­vil, to hate, and to hurt, and to destroy all that come in his way. He is therefore called Abad­don and Apollyon in the Revelations. He is truly so. He was a Murderer from the beginning, and will be so even to the end of the world. And [Page 9] by these Characters of God, and the Devil, by their proneness to do good on the one hand, by their proneness to do mischief on the other; by these we are to distinguish men (as the Apostle tells us,) 1 John 3. 10. By this the children of God are manifested, and the children of the Devil.

It holds, we see, in particular persons; but it is much more visible in Societies. And to this I come next; that, of Societies of men, Christi­ans, of all other, are most averse from ways of violence and blood; especially from using any such ways upon the account of Religion: And among Christian Churches, where they differ among themselves, if either of them use those ways upon the account of Religion, they give a strong presumption against themselves that they are not truly Christians.

There is Reason for this, because, we know that Christ gave Love for the character by which his Disciples were to be known, John 13. 35. By this shall all men know that you are my Disciples, if you have love one to another. And left men should unchristen others first, that they may hate them, and destroy them afterwards; Christ enlarged his Precept of Love, and extended it even to enemies; and not only to ours, but to the enemies of our Religion, Matth. 5. 43, 44.

[Page 10] And to enable us to live according to this Precept, he hath given us his Spirit, whereof this is one of the Fruits. For among the Fruits of the Spirit, is not only [...], but [...]; not only the love of the Brethren, but the love of strangers, even of enemies; as the Apostle shews, 2 Pet. 1. 5. On the contrary, Hatred is one of the works of the flesh: and they that have not the Spirit of Christ to subdue it, are said to be hateful, and hating one another, Tit. 3. 3. Especially to his Disciples, Christ saith, The world hates you, John 15. 19. You, particularly, as being Christians. And even among Christians, He that saith he is in the light and hates his Brother, his fellow Christian, he is in darkness still, (saith the Apostle) 1 Iohn 2. 9. He hath a great want of that light which belongeth to a Christian.

To see the use of this Character, let any one consider, how the Christians were treated by the enemies of their Religion; and then let him consider, how they used their enemies, when they were in power: he shall find that darkness differs not more from light, than the persecuting genius of those enemies, from the calm gentle spirit of Christians. I say, when they were in power; for there is the tryal.

'Tis not much to be heeded, what men do, [Page 11] when they are under Authority. When the Jews had the power to wreak their malice upon Chri­stians, they both killed the Lord Iesus, and his Apostles, and all Christians where they durst for fear of the Romans; they never ceased, till wrath come upon them to the uttermost: nor even then, for their malice lasts still, it burns inward, and they are not able to keep it from breaking out, sometimes, as it did here very lately, upon an occasion of which I shall say no more in this place.

The Heathens likewise shewed their malice against Christians, in divers cruel bloody Per­secutions, in the very infancy of our Religion; and when, the Blood of Martyrs being the seed of the Church, it grew up so wonderfully, and was so vastly numerous, that it seemed an end­less work to destroy it; yet there were those Heathen Princes that despaired not of it, even then: especially Diocletan, and his Colleague, who killed many thousands of Christians, only upon the account of Religion. When the Go­vernment changed, as it did in few years after the last Persecution; and when Christianity was come to be the Established Religion; there was no Heathen put to death, nor no Jew, upon the account of Religion; till Popery pre­vailed, [Page 12] which was as bloody as Judaism or Heathenism. This calm gentle temper of the Primitive Christians, which so gloriously shi­ned forth when they came to be in Power, was that which lay hid in them all the times of Per­secution. Then, they could not shew it, but in their Profession: and so indeed they always did, as appears by Tertullian and others, who used to fay, and glory in it, Christianus nullius hostis, a Christian is no mans enemy, a Christian can be no mans enemy: do what you will to him, in­jure him, slander him, strip and torture him, kill all others of his Religion before his eyes; and then let him loose, and give him power, place him in your circumstances, he cannot re­venge himself upon you.

What! that humane nature could bear such things without any resentment! it was not cre­dible; their enemies could not believe this; (none could believe it, that did not feel it in himself) till they came to see it; and then all men believed it, and acknowledged it to be the singular excellency of the Christian Religion.

But as our holy Religion excels all others in this admirable temper; so by this we may usu­ally judge who they are that excel among Chri­stian Churches, when there happens any diffe­rence [Page 13] between them; whether touching the Faith, or the terms of Communion. They that were the more fierce, they generally had the worst Cause. As when the difference was about the keeping of Easter; it was chiefly between the Roman and the Asian Churches: The Asi­ans were content, that every Church should keep it at what time they pleas'd, so themselves might be allowed to keep it as they had always done; for they held the precise time to be (as truly it was) an indifferent thing: The Romans would not allow that, they were for imposing on other Churches, and for breaking Commu­nion with them that would not receive their Impositions; Which, as it argued in them a proud and wrathful disposition; so even by that it appeared they had the worst of the Cause. In like manner, in that heat between Cyprian and Stephen, where neither of them was right in the Cause; for (as it commonly happens when men contend) the Truth lay between them; yet sure St. Cyprian was in the right in this, in holding that this cause was not sufficient to break Communion between Churches: And there Pope Stephen was in the wrong; for he did break Communion about it; he denied jus ho­spitii, he would not receive a message, he would [Page 14] not hear of an Accommodation. I forbear to repeat the ill terms he gave St. Cyprian, you may read them in the end of Firmilian's Epistle. We all allow that Cyprian was truly a Saint. 'Tis well they own him such in the Roman Church. But how they can make that Pope so too, I do not understand; for it is plain, that to his death he would not allow that Saint to be a Christian.

The great power of Error, in moving mens Passions, and enraging them against the Pro­fessors of Truth; and the power of true Reli­gion, in composing mens Passions on the other hand; both these did appear, as soon as ever a Heresie came to have Publick Authority on its side. It was the Arian Heresie that was newly broke forth before the Council of Nice, and that Council was called to suppress it; which they did, by no other force, but putting Arians out of their Bishopricks; They could not think Hereticks fit to be trusted with the Cure of Souls; But otherwise, as to Temporal things, I do not find that they inflicted any kind of Pu­nishment: But when the Arians came to have the Power in their hands, when theirs was come to be the Imperial Religion; then, Depriving was nothing, Banishment was the least that they inflicted; In many places they proceeded [Page 15] to Blood, which was never drawn on the other side by the Orthodox Christians; except once in a popular Tumult in Alexandria; where George the intruding Bishop was torn in pieces; and yet that was rather by Heathens than by Christians, as Ammian himself a Heathen Wri­ter confesses.

Except that, (if it need be excepted,) I do not remember any other instance, of an Arian that was put to death in those days upon the ac­count of Religion.

And to shew that likewise in case of Schism, the best Christians always kept the best tem­per: besides those instances I have already gi­ven, which perhaps are not so proper to prove this, because when they happened, Christianity was not the established Religion: When it was established by Law, then there happened that famous Schism of the Donatists, which gave an evident tryal of this.

With what folly and fury did they break out of the Church? With what insolence and per­verseness did they behave themselves towards it? What out-rages did they commit? nay, what did they not commit? even to blood, in the Circumcellions case; While the Catholicks on the other hand, except in that case, which forced [Page 16] rigor from them in their own defence, treated them with all calmness and gentleness.

They called them Brethren in their Writings; They wooed them to be Friends, and offered them terms of Communion; such as none would have offered, but passionate lovers of peace; such as none would have refused, but the obstinate enemies of it: and yet all this while, the Catholicks had the Government on their side; which since those Schismaticks could not get from them, they took a course to destroy it, by letting in the Vandals into the Roman Em­pire.

I have shewn so much of this Diabolical Spi­rit, in every sort of the Enemies of the Church of God; not only in Heathens and Unbelievers, without; but also in Hereticks and Schismaticks within: And I have shewn so much of the Christian Spirit on the other hand, the great patience and meekness of Gods people in deal­ing with all sorts of enemies: that considering what advantage they have who lay about them with rage, against those that stand still, and are only ready to suffer, one would wonder, that long since true Religion had not been de­stroyed, or driven out of the world.

But to this I have to answer, (and this is my [Page 17] second Doctrine;) that notwithstanding all this rage and malice of the Adversaries, and not­withstanding all this meekness of Christians; yet still God is concerned for the Christian Re­ligion; and he shews it by sending such season­able Deliverances, as preserve it, often from hurt, and always from utter destruction.

Destroyed it shall never be. For so much Christ declared before he built his Church: when he promised to make his Apostles the Foun­dation-stones in it, saying to Peter in particular Upon thee will I build my Church: He added this promise, that the Gates of Hell should not prevail against it. And so to all his Apostles at parting, when he was about to be taken up in­to Heaven; he promised, for all that, I will be with you even to the end of the world. If Christ be with his Church according to his promise, that is enough to secure it against utter destruction.

I speak now as to the Catholick, or Univer­sal Church; for there is no such Promise given to particular Churches. They may be destroyed and perish for their sins. We see many are so already; almost all that were planted in the Apostles times: The Church of Ierusalem, where our Religion began; The Church of Antioch, where we were first called Christians; the Six [Page 18] Churches, to which St. Paul writ his Epistles; The Seven to which St. Iohn writ in his Revela­tions: where are they? scarce a remnant re­mains: most of them are quite perished from the Earth. This is Gods judgment upon them for their sins: A Judgment which God threat­ned long since, that if they did not repent, he would take away their Candlestick from them: A Judgment so dreadfully executed to warn us, that unless we repent, we shall all likewise perish.

But then, if we do repent, we shall not pe­rish: this we know, for an Exception strength­ens a Rule. We know that they which keep up the Power of Religion, shall find it a strong band between them and God; by which, as we oblige our selves to him, not to leave him nor forsake him; so he obligeth himself to us, that he will not leave us nor forsake us. And therefore howsoever, for our lesser transgressions, he may punish our offences with a rod, and our sin with scour­ges: nevertheless his loving kindness will he not ut­terly take from us, nor suffer his truth to fail. Nay, in this case, if he suffer his Church to be oppres­sed, his design may be not so much to punish, as to purge them. He may run them through the fire, to melt out their dross, to make them shine more glorious, by having been for a while in [Page 19] Persecution. But whatsoever his dealing may be, (which we are to resign entirely to his Wis­dom;) whether he design to punish, or purge us, or whether only to shew us the rod; we are sure in all conditions to be under the good Provi­dence of God. If our ways please the Lord, ei­ther he will make our enemies to be at peace with us; or he will not let them be able to hurt us: at least, they shall not have their will upon us, they shall not say There, there, so would we have it; They shall not be able to swallow us up quick, though they are never so wrathfully displeased at us.

The ways that God hath to deliver us, are many more than I am able to reckon: and yet I can reckon more than I can bring within my time. But so the thing be done, what matter is it, which way God uses? whether by destroy­ing his and our enemies; whether by breaking their Combinations against us; or by other­wise weakning their strength: whether by in­fatuating their Counsels, or discovering their crafty designs: whether by raising us up friends, or uniting us among our selves; and so making us too many and too strong for them: whether by giving means unexpected, or by blessing what we have, above expectation? He can do [Page 20] what, and which way, he will; and we are sure it is his will to deliver his People from their enemies; for he is on their side, and will shew it, wheresoever there is need, and when he sees it the fittest time to deliver them.

All that I have said hitherto, hath been only upon such general heads, as are equally acknow­ledged by all sorts of Christians among us: and for this agreement, we chiefly are under God, to thank his Majesty, and this most Ho­norable Assembly: that have kept the Church of England in that Power which it received from their Predecessors, and not suffered it to fall into any other hands. Neither our Religion, nor our Church, is of a Persecuting Spirit. I know not how it may be in particular persons. But I say again, it is not in the genius of our Church: She hath no Doctrine that teacheth Persecution; She hath not practised it, as others, when they were in Authority. I thank God for it, and I hope, she will always continue in that temper; which; being added to the other Marks of a true Christian Church, may assure us, that She is a Church according to the mind of Christ.

But can all others say the same, that call themselves Churches of Christ? or were they so, when they had power in their hands? They [Page 21] that never were in Power, can never answer this Question. Therefore none can answer it so well as the Papists; and they tell us, Now, they are as much against Persecution as any.

But what would they be, if they were in Power? God forbid we should ever live to see the tryal of it. They have been tryed too much already to be believed in this matter. We have seen, we have felt, sufficient proofs of their Spi­rit; more proofs of that sort, to prove them a false Church, than they can shew upon Bellar­min's fifteen notes of a true one.

I do not speak now of particular persons: I believe there are many good People of that Communion. I do not think that common Reason, and that common Christianity, can be wholly extinguished by the Principles of their Religion. I doubt not but in some, I hope in many, it prevails above their Religion; otherwise I know there could not be good Peo­ple of that Communion.

For, take their Religion in it self, abstracting from the common Christianity: and so there is nothing else in it, but Superstition and Cru­elty. 'Tis Lutum sanguine maceratum, Dirt tem­pered with Blood, according to Nero's Chara­cter. 'Tis a Religion so far from making men [Page 22] like God, that it makes them worse then men would be without any Religion.

There is a natural compassion in man, that moves him at the sight of others sufferings; and especially at the sight of great Cruelties, it turns ones very Bowels within him: and 'tis no com­mon provocation, that can harden one against this. But take this man, and throughly steep him in Popery, he comes forth, without any compas­sion at all. He can not only see any Cruelty, but act it: he can act it unprovoked, on any person whatsoever, without remorse, yea with Pleasure and Triumph, as an act of Religion, and a good service to God.

And to shew that this Religion is not the common Christianity; he can do this upon them who have that as well as himself. Other­wise, if it were only on the enemies of Christ, then indeed it might be thought that Christiani­ty moved him to it. But he considers Christians without Popery, no more than he doth Turks or Infidels: which shews, that he is not moved by common Christianity, but by that part of his Religion which is properly Popery.

'Tis a Religion (I am sorry we have no other name to call it by) that vies Cruelty with an­tient Judaism and Heathenism. If those de­stroyed [Page 23] thousands of Christians in Primitive times; Popery hath destroyed its ten thousands of as innocent persons, and destroyed them with as great Barbarity and Cruelty. I do not think, there was ever such havock made upon the Earth, of Humane Creatures, as was made of millions of Heathens in America. There were never greater Cruelties invented, than were there used; and that not in anger, but in sport, upon poor helpless innocent creatures. It would make ones flesh tremble, to read them descri­bed by their own Writers. And yet they that did these things were very good Catholicks, as they thought themselves; and they acted like Ro­man Catholicks in it, for they had the Popes Commission to go thither, and to Conquer that Infidel People.

But though this was done by Papists, yet not upon the account of Religion. No? I know not what should make them so Savage other­wise. But then what think you of the Wars in the Holy-land? What think you of those Slaughters of the Moors in Spain? and those Butcheries of Jews in all Countries before the Reformation? Those were cruel, and univer­sal, without distinction of Age, or Sex; and it cannot be denied, that those were upon the ac­count of Religion.

[Page 24] But that might be the common Christianity, and not Popery only, that they thought of: and therefore I proceed to those Slaughters that they made of Christians; by their own acknow­ledgment as good Christians as themselves, in all other points except Popery.

For, such were all those whom they were pleased to call Hereticks in the third Canon of the fourth Lateran Council. That Council, in the year 1215. first made Transubstantiation an Article of Faith, and made them Hereticks that would not believe it: and having first provided against their going to Heaven, as far as they could, by declaring all damned that were not of the Roman Faith, in all points, and that of Transubstantiation in particular; Then ordered the destroying of them from the face of the Earth; and so left them no place to go to, but Hell: so great was their Charity. In the third Canon of that Council, it was ordained, that all Kings and Princes shall root out Hereticks, and all that favour them, out of their Coun­treys: and if any do not execute this Canon, the Pope is to take away his Country, and give it to such Catholicks as will do it effectually. This is still as good Law as any is now in the [Page 25] Roman Church: and it was executed strictly in all places before the Reformation.

There were at first some Princes that lost their Countreys by it, and the Pope did take the Forfeiture for a warning to other Princes. But who can number the poor Christians that lost their lives by it? above a hundred thousand Al­bigenses in France; many thousands of the Wal­denses, there, and in Italy; the like in Germany of the Bohemians; besides what suffered in England and other Countreys; and all put to the cruel­lest Deaths, on no other account, but their Re­ligion. Indeed for many of them, it was not so evident, that they held any thing against Po­pery: But it was enough, if being taken upon suspicion, they could not purge themselves of it. The ways of purging wete different in divers places. In some Countreys it was by throwing them into the wa­ter,Bernard. super Cant. Serm. 67. as some of late have tryed Witches. In other placesCaesar. ab Heist. dist. 3. c. 16, 17. the tryal was by putting a Fire-coal in their hands, and trying whether it would cleave to the flesh: For if it did, then they concluded them Hereticks all over, and their whole bodies fit to be burnt.

I cannot pass by those two learned and good men, as any were in that Age, if we may [Page 26] judge by their Writings, I mean Iohn Huss and Ierom of Prague: They had to do with the most sober piece of Popery, the Council of Constance; which invited them thither to Dispute with them for their Religion. But after all their Dis­puting, instead of having leave to return, ac­cording to their Pass-port that brought them thi­ther; they were burned there, in the presence of the Emperor, from whom they received it: And not only that Cruelty, but that breach of Pub­lick Faith, were owned and justified by the Pope and his General Council.

I may perhaps have been too large in things so far off, and so long since; and therefore, for the rest of my discourse, I shall confine it to England, and to things done since the Reforma­tion.

This Church was freed from thraldom by King Henry the Eighth; and was then Reformed in King Edward VI. days, with no material dif­ference from what it is now at this present. Soon after his death, under Queen Mary his Successor, it came to have a through feeling of the Spirit of Popery. Though she came in with the greatest assurance, that she would make no Change inDr. Burnet's Hist. of Reform. Part. 2. Religion: Though she promised it upon [Page 27] her Royal word, to those Protestants, that brought her to her Crown; though they deserved it with­out a promise, by venturing their lives for her against a Protestant that was set up in oppositi­tion: Yet she was no sooner setled upon her Throne, but the Spirit of Popery quite cancell'd all those Obligations. There were none that durst appear for the Protestant Religion, but were fain to fly their Countrey to save their lives, or stayed and lost them with the cruellest deaths. Of the last sort, were, the Archbishop of Canterbury, and divers Bishops, and other eminent persons. Both they, and hundreds more, of the Clergy and Commonalty, were burnt alive, upon no other account but their Religion. There was only one Flower, here at Westminster, that was distracted, and wounded a Priest at Mass, for which he was burnt among the rest. Of all the other that suffered, there was no other pretence against any, but only upon the account of their Religion. Their charge was for not going to Confession, or for not going to Mass, or for denying Transub­stantiation when they were called to it. There was nothing else in their Accusation, there was nothing else in their Sentence, there was no­thing else for which they suffered; It was meerly [Page 28] for their not submitting to Popery; a sufficient proof of the Spirit of that Religion.

But soon after, when the Protestant Religion came in again; see what a contrary Spirit ap­peared on the other side. When Queen Eliza­beth came to Reign, and immediately declared her Religion, and Established it in her first Year, without any violence; from that day for­ward, for ten years together, what one Papist was there that suffered death for his Religion? Though living in the midst of them, whose dearest Friends and Relations they had murder­ed; and though those Protestants could say, There goes he that burnt my Father, or he that murdered my Brother, or that brought them to that cruel Death; Though the Queen her self could say, who they were, that in her Sisters time dealt most insolently and barbarously with her: (for they had taken away her Attendants, and put her under a Guard of Souldiers, and carried her Prisoner from place to place; and that they had not murdered her too, she was be­holding to the Spaniard for it, Though not so much to his Humanity, as his Policy; for if she had been dead, the Queen of Scotland, who had married the Dauphin, would have been the next Heir to the Crown: But for her life she [Page 29] knew she owed no thanks to those Papists that were now her own Subjects; (I mean, to those of the English Nation:) yet when she came to be their Queen, for ten years, she touched not a hair of any of their heads. Only she kept them from publick exercise of Popery, she required them to come to Church every Lords-day, and those that did not, she made them pay Twelve pence a Sunday. This was all that they suffered for ten years, after ours was the Established Re­ligion.

Was there ever so generous a revenge? so much Cruelty requited with so much Cle­mency?

After that, the Pope (by an Authority he gives himself) made bold to declare her uncapable to Reign; because forsooth she was a Heretick; and exhorted all her Subjects to depose her, and to murder her, by a Bull that he gave out for that purpose: This Bull being set up publickly at noon-day by one of her own Subjects, and he being taken and hanged for it, they had the impudence to call him a Martyr; and he stands the first Martyr in their Roll, among all them that suffered in her Reign. So it was ten years before any of them suffered, and then it was for declaring her no Queen, and for posting up [Page 30] the Popes Bull, to make her Subjects depose her and murder her.

That Bull had such an effect upon many of her Subjects, that they broke out into open Rebellion against her. When that failed, they betook themselves to private Conspiracie to de­stroy her, any way, by Assassination: Which was proved time after time, as fully, and as clearly, as ever any thing was proved under the Sun. And it was proved that the first movers to it were Popish Priests, and especially Jesuites, who came over from beyond-Sea for that pur­pose. This obliged her to make Sanguinary Laws, to keep them out of the Kingdom; which yet were rarely inflicted upon any, but those that were found to have actually carried on some design against her life: And there were divers Penalties upon them of that Religion, to make that uneasie to them, which was so dangerous to her and to her Kingdom.

But in King Iames his time, it was almost three years that he had reigned, before the Gun­powder-Treason; during all which time, there was no Papist put to death, upon any of those Laws: There was no Penalty inflicted upon any of them, that could be pretended to be up­on the account of Religion. But contrariwise, [Page 31] they were remitted the arrears of all their Pe­nalties in Queen Elizabeths time: nay, more than that, they were admitted to Court; they were employed in Embassies; they had Honors conferred upon them, as well as others: they were debarred from nothing, but only the Pub­lick Exercise of their Religion: and that was provocation enough, to engage them into that hellish Treason, which was to have been exe­cuted as on this day.

It was a Treason that shewed the Spirit of that Faction, how fierce and implacable it was, after so much experience of ours on the contra­ry: It shewed how impossible it was to oblige them: how impossible to keep them from doing mischief; such a mischief, as none other could have invented, none but would have abhorred it, that had not been possest with the evil spirit of that Religion.

What! to murder their King, that had been so gentle and easie to them? to murder the inno­cent hopes of that Royal Family? to murder a whole Nation together, in their Representative then met in Parliament? All was struck at toge­ther, as if they had been but one person; as if (according to Caligula's wish,) they had but one neck. They were for blowing them up, for [Page 32] swallowing them up at once, for overwhelming all that was Venerable and Sacred in this Nati­on: for burying both our State and our Religion in one heap of destruction and ruine. Good God! If thou hadst not been on our side, what had be­come of us, when men rose up against us, to swallow us up quick?

Men? Who would ever suspect men of such a wickedness? We ought not to think that men were capable of it; we ought not to entertain so hard an opinion of Humane Nature. It was something else that put them upon it. It was something which they mis-call Religion, that made them put off their Humanity. It was this which transformed men into such monsters, that brought them, not only to think of this, but to design it. For their part it was actually done.

I do not charge all of that Religion with this Action: (Religion do I call it? I unwillingly use so good a word on so ill an occasion; But since they call it so, let it pass: I say then that all the Authors were only of that Religion; and they acted according to their own Principles, those Principles which they received from their Spiri­tual Governors. Their Counsellors were of the Governing Party: They were Jesuites, who had their Superior in the Plot. I need not tell you, [Page 33] of the malice, the closeness, the subtilty, the rage and cruelty of that Faction; that hath suf­ficently appeared in a hundred other things: in other Exploits they have out-done all other men; but they out-did themselves, in this unhumane, this Devilish Conspiracy. It was contrived with such foresight, it was managed with such policy, it was carried on with that closeness and secresie, as not once to gather wind, in some years, till they had brought all their business to perfection. There was but a short time, but one night, but half a night, between the Plot and the Executi­on, if God had not miraculously interposed.

The Vault was dug, the Magazine was laid in, the Iron-bars were laid over, the Engineer was at hand, the Match was laid, it was sized for an hour, a fatal hour, of this morning, of the Fifth of November: In a minute of which, in a moment; all the governing part of this Nation, and God knows who more, all that came within reach, were to have been swallowed up quick.

Lord! What a thunderclap had it been, to this Nation, to this Church, to this Kingdom? What an Earthquake it would have been? What a Chaos it would have made? What a Tragical day to every thing but Popery? Nay to Papists themselves? I doubt not many would have ab­horr'd [Page 34] it; I am persuaded they would; many would have abhorr'd their very Popery: But they could not have remedied what was past, nor have prevented the following miseries.

Then this day had stood in red Letters in their Almanacks, though some are pleased to leave it out of ours. Then they must have kept this a Holy-day, that cannot now afford it a Thanksgiving. Then they must have gone to Mass for it, that will not joyn with us now in our Prayers; and some that will not now give a Faggot, must then have lighted one.

'Tis not in my power, nor words, nor in the wit of man, to enumerate all the evils and mise­ries that would have come upon this Nation. It could not have been otherwise, if the Lord had not been on our side. If the Lord had not been on our side, we had been gone, we had never been born, or had cause to have wished we had never been.

Oh! how are we bound to thank God, that he was on our side on this day? How are we bound to praise his name, for preserving us so many times since? I need not reckon up to you the particulars. I know of no great danger we have been in, but hath more or less been occasion'd by the same sort of men; or if they did not begin it, they have struck in with it, and contributed to [Page 35] carry it on all they could. And shall we tempt God, by doing nothing to secure our selves a­gainst them? It is plain that this were contrary to Gratitude. But what shall we do towards our safety? there is nothing more worth our consi­deration.

But do I ask that?The Bill against Popery, that has pass'd in the House of Lords. when I know what this August Assembly hath judged? And if your judgment be seconded, as I hope it will be, there is no doubt his Majesty will assent to it: Then we shall have no occasion for any more such Miracle; there will be an ordinary way, to keep us out of this danger.

First, they will be obliged, all the Papists that stay in England, at least for their own ease, if not for the common security, to consider, whether they are bound in Conscience to be still of that Faction.

That is more than we have been able to bring them to for many years. They would rarely en­dure any of our Clergy to speak to them. They had their ears stopt against us, for fear of better information. If you can but bring them to hear Truth, I am persuaded they cannot continue Pa­pists. I know they cannot, if they have so much sense in them, as to consider, how little reason [Page 36] they have for it. And for them that will not hear nor consider, neither of themselves, nor when Authority requires it, what can be more reasonable than what you have judged? I think none will judge otherwise, that will consider the present case. This, I take it, is the present case between them and us; our main difference is in a plain point of practice, whose Subjects they and we must be. They will needs be subject to one that lives in Italy. If they will be so, who can help it? Nay that will not content them, but we must be his Subjects too: That is hard, when we can see no reason for it. Nay, we must, or we shall never be quiet otherwise. No? Cannot we intreat them? Cannot be oblige them to be quiet? We have endeavoured to do it, with all possible Civility; and yet we cannot be quiet, without being what we will never be. Then it is time to part, if we cannot live together; that's plain. But now the question is, Who shall go? that would I, with all my soul, if Popery were the Religion of England. I protest, I would not stay in it.

And yet I have done nothing to make my Country afraid of me; and I have nothing but my Religion to provoke any of them. I hate the person of no Papist, or man in the world. I [Page 37] would have no man punished for his Religion; no not them that destroy men for Religion. I would not punish them; but I would not live with them, if I could help it. I know no Sect among Christians that I would not live under ra­ther than Popery.

But what matter is it for such a one as me? I expect from them no regard to what I say. But methinks they should have some regard for their Country. I would tell them, if they were pre­sent, your Country is afraid of you. She does as it were beg you to be gone. For a hundred years she hath been in danger of you. She hath not suffered but some way or other on your account. The Spanish Invasion was for Popery. The Gunpowder-Treason was for Popery. One Ci­vil War was in a great measure occasioned by Popery. She is in danger of another Civil War by Popery. I will not say what she hath suffered abroad for your sakes. She hath suffered more than she can well bear; and must she suffer still? must she still be in fear for your sakes? Why should you not be gone, and free her from her fears? If they are true, that she may not be de­stroyed: and if false, that she may not be al­ways in fear of you.

[Page 38] But perhaps we cannot expect so much fa­vour at their hands, and therefore we should be the more careful for our selves. Let us do what we can do, if we will, without them. We need not fear them so much, if it were not for our Divisions. That is the thing which makes us most in danger of them. We divide, and subdi­vide; We take the way to make our selves weak, and little, and indefensible. We promote their design by it, to swallow us up. We should not go down so easily whole, as we may do in small pieces. We cannot but see this. Oh! that we had hearts to consider it! that we would do what we can to unite our selves! Surely we can, if we will: we could, if we had but a real mind to it. We will, and must very speedily do it; or else, if we do not unite, do what we will otherwise, we shall let in Popery, even by the ways that we take to keep out Popery.

Well! nothing can be too bad for us to suf­fer, upon the account of our sins: yet nothing can be too good to expect, from that God, who hath preserved us, and will preserve us, if we are not wanting to our selves. If we Re­form our lives according to our Religion; if we eschew evil and do good, if we seek peace [Page 39] and ensue it; then we shall see good days, then God will delight to dwell among us, he will build us like Ierusalem, a City at unity within it self, that shall stand fast for ever.

The Lord grant it for his Mercy sake. Amen.