A sermon preached upon the fifth of November, 1678. By a Protestant divine

A sermon preached upon the fifth of November, 1678. By a Protestant divine

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Anno Tertio Jacobi Regis. Yearly Prayers ſhall be made, for the delivery of the King, &c. From the Gunpowder-Treaſon.

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A SERMON PREACHED UPON THE Fifth of November, 1678.

By a Proteſtant Divine.

LONDON: Printed for Dorman Newman, at the Kings-Arms in the Poultry, 1678.

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PSAL. LXXXIII. 3, 4.‘They have taken crafty counſel againſt thy people, and conſulted againſt thy hidden ones: They have ſaid, Come, and let us cut them off from being a Nation, that the name of Iſrael be no more in remembrance.’

THIS Pſalm may either refer to ſome particular time, when the Land of Iſrael had War with, and was invaded by the Edomites, Iſmaelites, and the other Nations ſpoken of here, ver. 6, 7, 8; as it was in the Reign of David, 2 Sam. 8. 1, &c. and Jehoſaphat, 2 Chron. 20. 1, 10. Or elſe it may be applied to the condition of the Jews with reſpect to the ſeveral enemies which they had from time to time, to the Captivity. At which time eſpecially we find the Amonites and Moabites, the Edomites and Philiſtins, in Ezek. 25, with thoſe of Tyre, chap. 26, to have been ſworn enemies to the welfare of Iſrael, and to have rejoiced in the deſtruction and captivity of that people. Upon which of theſe occaſions this Pſalm was [Page] penned, it is not ſo fit to determine, as it is to obſerve the lively repreſentation that is here made of the enmity which the wicked do bear to the Church and people of God; and of the need which the Church hath of, and of the protection it finds by the Divine Providence.

The Jews were a typical people, an emblem of what the Church was like to be, and of what it was like to meet with in future ages. They were ſeldom or never without enemies, and thoſe enemies never without miſchievous deſigns, which they laid with great cunning, and proſecuted with all their might; but they were alſo never without a defence, and with which they were always ſafe. The enemies might adviſe and conſpire, confederate, aſſemble and joyn together; they might proceed, and promiſe themſelves ſucceſs in their deſign; but as long as Iſrael was the Church of God, it was ſafe: and as till it needed perſecution, it ſhould be preſerved from it; ſo till it deſerved it, ſhould never be forſaken. This is the account which the Pſalmiſt gives of the ſtate of that Church with reſpect to its enemies that ſought to deſtroy it, and with reſpect to God, who took care to preſerve it.

In the Words we have,

1. An evil deſign laid and contrived, which was to deſtroy the people of God; They have taken counſel againſt thy people, and conſulted againſt thy hidden ones.

[Page] 2. Their Confederacy in this deſign; They have ſaid, come, and let us cut them off. So again, verſ. 5, They have conſulted together with one conſent: they are confederate againſt thee.

3. The ſucceſs which they promiſed themſelves in it; Come, and let us cut them off; as if it was what they could as ſoon do as ſay; what they could not be oppoſed or prevented in.

Accordingly I ſhall ſhew,

1. That the wicked do bear an enmity to the Church of God, and ſeek the deſtruction of it. Where I ſhall conſider whence that doth proceed.

2. In what ways they do ſhew this enmity, and what courſe they take to afflict and deſtroy the Church.

3. The confidence which they have of ſucceſs.

4. By way of Supplement, I ſhall ſhew by what ways their deſigns may be prevented, and their enterprizes overthrown.

Firſt, I ſhall conſider the enmity which the wicked bear to the Church of God, and from whence that doth proceed.

When we conſider what the Church of God is, and of what excellent perſons its Family doth conſiſt, and by what excellent Rules it is ordered, we may think it as ſafe from all outward violence, as from any inward diſtemper; and that it ſhould not find any enemies, ſince it doth not by any juſt invitations make them. From whence come wars and fightings among you? Come [Page] they not hence, even of your luſts that war in your members? Ye luſt and have not: ye kill and deſire to have. James 4. 1. [...]. When men do greedily deſire what another doth poſſeſs, and uſe violence to thruſt him out of his right that they themſelves may enjoy it: when they do envy the good of others, and do maliciouſly endeavour to ſupplant them in it: when they do ſeek to revenge themſelves upon thoſe that have done them a real injury, or that have prevented them from doing it to another; they grow quarrelſom and contentious, and fill the World with diviſions and ſtrifes, hatred and variance, blood and ſlaughter. But now when men are meek and peaceable, when they are not forward to do any wrong to others, and backward to reſent what they receive from them; one would think that they are as ſecure from receiving, as they are above the deſign of doing any hurt; as the Apoſtle ſaith, 1 Pet. 3. 13, Who will harm you if ye be followers of that which is good? This is indeed often the reward of meekneſs, and modeſty, of integrity and faithfulneſs, of juſtice and honeſty, of goodneſs and piety, that it gains the good will and the good word of others, and procures peace and ſafety to thoſe that practice it. But yet it is no rare thing for the beſt of men, and the beſt Religion in the World to meet with fierce oppoſitions and ſharp perſecutions. An inſtance of which is the people of Iſrael, who were continually practiſed upon, invaded and aſſaulted by thoſe that were their neighbours. We find [Page] that no tie or obligation could ſecure them againſt, or engage others to be for them, but that they watched and took all advantages to ſurprize, to ſpoil and to ruin them. Some of theſe nations ſpoken of in this Pſalm, had more reaſon to be their Friends than their Enemies. The Iſhmaelites deſcended directly from Abraham, and the Hagarens are ſuppoſed to be his poſterity alſo by Keturah, whom ſome think to have been Hagar that he took again after Sarah's death. The Moabites and Ammonites were the off-ſpring of Lot. The Edomites ſprung from Eſau the brother of Jacob: And which three laſt, beſides this relation by blood, had a particular reaſon to forbear all Acts of Hoſtility, as they were not diſturbed by the Iſraelites when they paſſed by them into Canaan, Deut. 2. 5, 9. The reſt of them were ſuch whom Iſrael did not diſturb or invade, unleſs when invaded, contenting themſelves with what was given them by the decree, and order, and appointment of God. But it is not always quietneſs and innocency that are a ſufficient protection; even that, when nothing elſe can be the foundation of a quarrel, ſhall ſerve to make it. So that the Church may be perſecuted without fault, and may fare ill, not becauſe it is worſe, but better than thoſe it receives injury from: and that will appear if we conſider from whence this doth proceed.

1. This proceeds from the craft and policy, the malice and ſpite of the Devil, who being a competitor with God for dominion in the World, and [Page] whoſe whole deſign it is to defeat him in the good that he would do for mankind, doth perpetually labour to put a ſtop to whatever may be offered toward the delivering of the Souls of men out of his ſnare. How doth he triumph in being the god of this World, and in the ſucceſs that he hath upon poor and miſerable mortals; moſt of whom he hath in all ages made his tributaries and vaſſals; and by whom he was ſo generally ſerved and obeyed, that it was but in a ſpot of the earth that God was truly worſhipped, a Country not above 200 miles in length, and 80 in breadth. So Pſal. 147. 19, 20, He ſheweth his word unto Jacob: his ſtatutes and his judgments unto Iſrael. He hath not dealt ſo with any nation, and as for his judgments they have not known them. Whatever good men might be ſcattered through the World, and however Religion might be preſerved in ſome particular Families and Tribes of other nations, (as it was in that of Job and his friends) yet there was no intire nation that kept up the Religion of the only true God, beſides that of the Jews. When mankind had baſely degenerated, and the ſtate of the World grew worſe and worſe, God choſe out the people of Iſrael for his peculiar ſervice; and as for other ends, ſo to be an inſtrument of winning others over to the ſame practice. This people he ſeparated from the reſt of the World; and by his dealings with them, in dividing the Seas, piercing the Rocks, deſtroying the nations for them, and preſerving them when threatned with [Page] the greateſt dangers, ſo that no violence could hurt them, nor power diſpoſſes them, nor any thing deſtroy them but their ſins; by theſe and the like ways he made them conſpicuous to the Nations far and near, and pu [...] ſuch upon enquiring whence all this ſhould proceed▪ and ſo at length they might be won to own the ſame God, and put themſelves under his protection. So Deut. 4. 6, Keep therefore and do them [my ſtatutes] for this is your wiſdom and your underſtanding in the ſight of all the nations, which ſhall hear all theſe ſtatutes, and ſay, ſurely this great nation is a wiſe and underſtanding people. So Verſ. 32. 33, 34. and Chap. 26. 18, 19.

And when God had ſo viſibly ſeparated a people to himſelf from all the World, and that by ſuch eminent tokens of his preſence with them, he had made them and himſelf known to the World, it was no wonder that the Devil ſet himſelf with all his might to prevent this growing-danger that threatned his Kingdom, and to provide that his dominions which he had kept hitherto intire to himſelf, might not be invaded; and what he had uſurped might not be wreſted out of his hands; Nothing ſhould in ſuch a caſe be wanting on his part that either his wit could invent, or his power perform; and ſo without doubt he did ſtir up enemies to aſſault, vex and deſtroy them. And he that did thus beſtir himſelf in the firſt ſettlement of a National Church, cannot be thought to have forgot himſelf or to neglect his cauſe ſo far, as not to uſe an induſtry great and ſufficient [Page] in proportion to the danger that was approaching; when no leſs a deſign was ſet on foot than of bringing the whole world into the ſame condition, and making al [...] mankind to adore the King of kings, and Lord of lords in the ſame way. When this deſign was laid, and ſuch a power appeared in its behalf, as threw him out of his Empire in a ſhameful way, and tore up the foundations of it; we may ſuppoſe that he would bend all his forces that way, and that all his Crew would take up Arms to oppoſe whatever was like to procure the total overthrow of that Empire he had ſo long injoyed. Then the gates of Hell, all the power and policy of it, would combine againſt the Church which Chriſt eſtabliſhed ſo much to the prejudice of the Devils dominion. It's ſaid Revel. 12. 12, 13. Wo to the inhabiters of the earth, and of the Sea: for the Devil is come down unto you, having great wrath, becauſe he knoweth that he hath but a ſhort time. And when the Dragon ſaw that he was caſtout unto the earth, he perſecuted the woman which brought forth the man-child. He that prided himſelf before in the extent of his dominions and numbers of his Subjects, being deprived of that Supremacy, breaks forth into the greateſt rage againſt all the deſerters of his government, and ſeeks to deſtroy thoſe whom he could not retain and keep firm to him. And this is one cauſe why the Church of God meets with oppoſition and perſecution, as the Devil is concerned in the quarrel, and doth inſtigate bad men to manage and to carry it on.

[Page] Secondly, It proceeds from the reſtleſs tempe [...] of wicked men, whoſe minds are ſet upon miſchief and that do catch at all opportunities for it. It is ſaid of ſuch, Prov. 1. 16, that their feet run to evil, and make haſte to ſhed blood. And Chap. 4. 16, 17. They ſleep not except they have done miſchief: and their ſleep is taken away unleſs they cauſe ſome to fall. For they eat the bread of wickedneſs, and drink the wine of violence. Wherefore they are fitly compared to the troubled Sea, when it cannot reſt, whoſe waters caſt up mire and dirt. Iſaiah 57. 20.

When ſin hath erected its Empire, and come to be predominant, it then becomes an intereſt; and the heart of man which of it ſelf is perpetually in motion, will then, being made a party, move ſtrongly in its deſires and deſigns that way which by ſuch a depraved temper it is directed to. It's always then prepared for action; and as it is habitually diſpoſed, ſo being awakened by the leaſt occaſion, it preſently is all on fire, and engages in the quarrel. It will then appear in the Cauſe of Sin, and fight its battels; and whatever doth obſtruct and oppoſe it, ſhall be looked upon and dealt with as an Enemy. This doth all ſin more or leſs wherever it is. But there are ſome ſinners that from their own natural temper, or their manner of life, are more unquiet than others, and whom it's neceſſary for the peace and ſafety of the world, to find out ſome employment for (as they ſay it is for a Spirit when it is raiſed [Page] by the power of charms and witchcraft) and to watch over them, or elſe they will be perpetually hatching and doing of miſchief. Such eſpecially are they that [...]ive in Cloyſters and Frieries, that having no ſet and fixed employments to take up their minds, are liſtning to all news, greedy of underſtanding the ſtate of affairs, prying into every ones concerns, buſying themſelves in finding out what others think, deſign, or do: and therefore it is that there is no part of their office which they are ſo diligent in, and expert at, as that of hearing confeſſions; This they can abide by all the day, when they have thereby▪ an opportunity of diving into the hearts, and drawing out the ſecrets of others; of underſtanding the tempers of perſons, the ſtate of Families, Towns, and Kingdoms. Theſe are very dangerous perſons wherever they do reſide. It's ſuch as theſe that will not ſuffer Princes or People to be quiet (where they are admitted and indulged) but are perpetually inſtigating them, and putting them forward upon dangerous enterprizes. Theſe, that pretend to be under an Obligation not to divulge the ſecrets of Confeſſion (although a Prince, and Parliament, and thouſands of People ſuffer by the concealment of it, as it had likely to have proved in the Gunpowder-Treaſon) make their advantage of theſe to breed ill blood, to foſter and promote jealouſies and contentions betwixt Prince and people, betwixt Nation and Nation, that their Cauſe may be promoted by it, and by this means others may [Page] be made unable to hurt them, or defend themſelves. It's but fit therefore, ſince ſuch have choſen the life of a Cloyſter, that they ſhould be confined to it, or elſe they are enough to ſet all the World on fire, and to draw men into perpetual quarrels and contentions. Theſe are they that keep the Church from being quiet, and Chriſtians from the practice of thoſe duties that tend to the peace, the order, and the ſecurity of it.

3. It proceeds from the intereſt of wicked men, as it is Verſ. 3. They have conſulted againſt thy hidden ones, or as [...] is rendred Pſalm 17. 14. Thy treaſures. So Verſ. 12. They ſay, let us take to our ſelves the houſes [or ornaments] of God in poſſeſſion. The riches of the Temple, amongſt other things, did, it ſeems, invite their avarice. And this is frequently a reaſon of the enmity of ſuch. The Church may either have ſomewhat which they want; or elſe if it ſhould prevail, deprive them of ſomewhat which they have, and ſo gives therefore ſufficient ground of a quarrel. The Apoſtle tells us of ſome men, whoſe God is their belly, and that mind earthly things, Phil. 3. 19. and of others, whoſe gain is godlineſs, 1 Tim. 6. 5, that are no further for Religion than Religion is for them, and make uſe of that Sacred Name to obtain or ſecure their ſecular intereſt; and if this be oppoſed, Hell it ſelf ſhall be moved, and all that power and policy can do, imployed to protect it. Religion it ſelf ſhall be abandoned, and the Church of God haraſſed and perſecuted, if they make againſt it.

[Page] This is one great reaſon of the quarrel betwixt us and the Church of Rome, and of all thoſe attemps made upon us by a Foreign Power. England is a fruitful Country, and the people, of their own temper, inclined to devotion; and it was a plentiful harveſt which ſome men reaped here in former times from Peter-pence, and firſt-Fruits, and Penſions, and Appeals, and Diſpenſations, and Indulgences, and Jubilees, and Pilgrimages; they were goodly days when there were frequent returns in theſe kinds from hence to Rome: but now that there is a great Gulph fixed, by Laws and Statutes and Penalties, betwixt us and them, ſo that they which would paſs from hence to them cannot; neither can they paſs to us, that would come from thence about ſuch affairs without danger, whilſt thoſe Laws are in being, and are put in execution; their bank is ſunk, and they would fain be returning to their old quarter. There are Abbies, and Monaſtries, Frieries and Nunneries, with noble Mannors and large Demeſnes; there are Benefices and Colledges which they thirſt after. Theſe are the Souls that they ſo dearly prize and venture ſo hard to reſcue out of the fire; theſe are the Proſelytes which they above all labour to gain: and becauſe they are ſtill kept out, what broils and ſtirs do they make? what do they not threaten and endeavour? And beſides, there is danger, leſt if they invade not us, that we ſhould grow upon them, and other people begin to be wiſe as well as ours. Such alſo may come to ſee that Religion [Page] conſiſts not in the viſiting of a Church, or looking devoutly upon a Relique, or kiſſing a piece of wood, or bowing to an Image, or croſſing the breaſt, or in ſingring of Beads, or ſaying Prayers by tale, or being clad with the Robe of St. Francis, or walking barefoot, or in being all night locked up in a Cloyſter, or in faſting by eating of Fiſh, or in lighting up of Tapers, and making proceſſions, and a thouſand of the like apiſh and fantaſtical Ceremonies; nay, they might come to underſtand, that the Pope is not Chriſts Vicar, nor his Holineſs Infallible; nor that he hath power to deliver Souls out of Purgatory; and what is more, that there is no ſuch place as Purgatory, and ſo no need of praying for the dead, nor of Money to purchaſe thoſe prayers. This is a great reaſon why our Religion in the Church of England, which is a Reformation of thoſe corrupt errors and practices that are crept into the Church of Rome, is ſo much diſliked and inveighed againſt by the Popiſh faction. For what would Rome ſignify if it had no ſupremacy over other Churches? what appeals would be made thither? what directions, commands and grants would be expected thence, if each had as much authority within it ſelf, as that now claims over all? If the reſt of the Apoſtles had authority equal with St. Peter; if all their ſucceſſours in the ſeveral parts of the World, were of the ſame degree, and none had ſuperiority over the reſt; if the Church of Epheſus where St. John was, or that of Jeruſalem where St. [Page] James did preſide, had as much priviledge as that of Rome, then ſhe might ſit as a widow in reſpect of what for theſe laſt ages ſhe hath been, and be bereaved of all that Pomp and Greatneſs, that Wealth and Magnificence that ſhe hath abounded in.

Again, if there be no infallibility amongſt them, if their Popes have miſtaken in point of faith, and their decrees have been erroneous; if their Councils have miſcarried in their determinations; if Tradition hath failed in what they pretend to be conveighed down by it; if their Church, that is, be no better than others; and whatever it pretends to, can really claim no better infallibility; Then what need will there be of being ſolicitous and inquiſitive about what ſhe ſhall require or determine? what need any one take a long journey thither, when he may with greater eaſe and as much certainty have his caſe reſolved at home? Could that Church do no more than others, and had it no ſuch thing as a treaſure of Merits and Superarogaions, no publick and general ſtock from whence ſuch may be relieved as having made little conſcience of Religion whilſt they lived, have no other claim to the priviledges of it when they come to dye; where would be the profit that doth daily accrue to it by the iſſuing out of Indulgences? Were there nothing in the Reliques that are ſhewed by them, and no more in that Blood of Chriſt which they expoſe to the view and veneration of the people, than that of a Duck (as my Lord Herbert in his Hiſtory of [Page] Henry the 8th. ſaith it was found to be) were there no more in the Stairs of Pilate which the people with great devotion do climb up at Rome, and expect great Indulgences for, than in thoſe of an ordinary Church, who would make ſuch tedious Pilgrimages thither? If Purgatory be yet a place to be diſcovered; and what there is not ſo much proof of, as for a World in the Moon; if the proof of it depends upon Legends and Apparitions, &c. what will become of the Dirges and Prayers offered for the dead, and of the Prieſts whoſe incomes much depend upon it? If their Prieſts can do no more than ours, and to the eye and experience of the world, make no more alteration upon the Bread and the Wine conſecrated by them, than what is conſecrated by us; that after all their ceremony and a do about it, it is no other than what it was before, is of no other colour or taſt, is of no more weight, and takes up no more room than before; what will become of the veneration that the Prieſt obtains, and the profit that he makes by it? If they can forgive ſins upon no other terms than we, and repentance and amendment of life muſt be the condition of it, What becomes of all their Diſpenſations, Pardons, Penances and Indulgences? If theſe and the like things fail, and that they are in the ſame condition with other Churches, a great part of their gain and dominion is loſt. And it is no wonder that they exclaim againſt us, that are ſo bold as to queſtion and deny what they would in theſe and the like particulars impoſe [Page] upon the Chriſtian world. They do then with as great reaſon ſet themſelves againſt us, as Demetrius and the Crafts-men did oppoſe St. Paul and his aſſociates, Acts 19. 25, Sirs, Ye know that by this craft we have our wealth. This, this is a caſe puts them hard to it, and therefore they are concerned, nearly concerned to ſee that this Hereſie ſpreads no further, and to root it up wherever it hath already prevailed.

4. It may proceed from the excellency of a Church, when it doth outſhine them in the beſt and trueſt Perfections, and that true goodneſs and ſubſtantial piety is there taught and practiſed. When it is not taken up with little things, with imageries and fantaſtical appearances, but that the Religion it owns is what tends to make men better, and that they are made by it not ſo much Proſelytes to a particular way, as to Vertue and Chriſtianity. Give me a Religion that works this way, that we may lay hold upon, that gives ſuch rules and directions as will abide the examination, and laſt throughout ages, and are of good uſe to the world. There are ſome principles which run all into Air, and carry you away till you know not where you are; that hoiſe a man above ground, and make him full of ſelfconceit; and which he is ſo mighty fond of, that all that are not as fanciful as himſelf, ſhall be accounted Hereticks and what not. This is too true of ſome amongſt our ſelves, and it is alſo as true of the Romiſh Church, that talk of infallibility, infallibility, and yet the Popes [Page] and their own Councils have as groſly miſtaken, as thoſe that never pretend to it; that talk of Abſolution and Indulgence, and yet mens ſins are no otherwiſe forgiven than upon the terms of the Goſpel, ſuch as Faith, Repentance and new Obedience (as the ſoberer of themſelves acknowledge); that tell of Chriſt's being bodily preſent at the Sacrament, fleſh and blood as much as our ſelves, and yet he is no otherwiſe to be ſeen than by our plain way of Faith, unleſs they take fancy for another. Theſe and the like notions are full of wind, and make their Religion look big and bulky, but its either all art, and not nature; or, what is worſe, the diſtemper and not the conſtitution of it: It's a Religion ſo far of their own making, and which is made to ſerve an intereſt. But now if a Church is plain in its Doctrine, grave in its Directions, ſubſtantial in its Principles, and what drive at preſent practice (as theſe of ours do), it ſhall be ſtruck at by theſe kind of Hectors; and if they could, baniſhed out of the world.

5. It may proceed from the diſpoſal of Divine Providence, that for the puniſhing of the ſins of a Church, doth not only ſuffer others to afflict her, but turn their diſpleaſure that way. When the heart is of it ſelf bent upon miſchief, and full fraught with evil and pernicious inclinations and deſigns, God may make uſe of that temper for the ſerving of his own Providence, and may direct it as he pleaſeth without being guilty of the ſin of it. So Pſal. 105. 25, He turned their heart to hate [Page] his people, to deal ſubtilly with his ſervants. Their heart before was corrupt and miſchievous, and he made uſe of it for the ſerving of his own deſign; He doth not infuſe this into ſuch, or neceſſitate them by any abſolute decree or act of his own to be ambitious, or proud, or covetous, or cruel, but it is what he finds; and the direction of it to ſuch objects, doth no more make him the Author of it, than that perſon that divides and directs the Stream, can be the maker of it. It is what he finds to his hands, and what he doth only order and diſpoſe of.

And thus much is intimated in the phraſe uſed in Scripture of ſtirring up an adverſary. God by his diſpoſal ordering and directing the inclinations of men that were before in the heart, according as time and occaſion requireth. This is plain in what is ſaid, 1 Kings 11. 14, The Lord ſtirred up an adverſary unto Solomon, Hadad the Edomite, he was of the Kings ſeed in Edom. Hadad being beaten out of his Country by David, and forced to take ſhelter under the King of Egypt, did doubtleſs wait an opportunity of returning, and yet notwithſtanding, we had nothing of any attempts made by him that way till the latter end of Solomon (to whom God had promiſed a peaceable reign, as long as he continued to ſerve him) when his wives had turned away his heart after other gods, verſ. 4. and then Hadad is ſaid to have deſired Pharoah's leave to depart, verſ. 21. God then making uſe of the ſetled inclinations [Page] of his mind, in puniſhment to Solomon for his Apoſtacy. So God is ſaid to ſend the Aſſyrian, Iſa. 1 [...]. 5, 6. His pride and vain glory, were what did engage him to invade the dominions of others, verſ. 7. 8, It is in his heart to deſtroy, and cut off nations not a few. For he ſaith, are not my Princes altogether Kings? And God ſerved himſelf of this temper of his, and turned him upon the people of Gods wrath, as the Children of Iſrael are there called. So he is ſaid to bring Nebuchadnezzar againſt them, Jer. 25. 9. So that a Church and people may come thus to ſuffer through Gods wiſe and powerful ordination, as they by their ſins have provoked him to anger; and when it hath done this work, and ſerved this end, and that by it they are brought to repentance, the ſame hand that brought it on will carry it off.

2. I ſhall proceed to the ſecond general, which is to obſerve the ways in which they ſhew this enmity, or the courſe which they take for the deſtruction of the Church; and that is, deep conſultation and joynt endeavour, They take crafty counſel, and are confederate.

And this is the moſt likely way to accompliſh a deſign, when it is cunningly contrived, and cloſely proſecuted. For all the action in the world, without good conſultation, may be baffled and diſappointed; and the ſhrewdeſt conſultation without vigorous action will come to nothing; but when both theſe do meet, it hath the faireſt hopes of ſucceſs. And this the Adverſaries [Page] of the Church are not wanting in, who do too often ſurmount in both, thoſe that have the beſt cauſe, and whoſe greateſt intereſt it is to defend it. But there are particular ways which ſuch do take. As,

1. Slandering their adverſaries, and raiſing falſe reports of them. They are then dealt with as the primitive Chriſtians were by their perſecutors, who were dreſſed up in the skins of ſuch Creatures as would the more exaſperate and invite the wild beaſts to which they were expoſed, to tear and devour them; they ſhall be repreſented as Hypocrites and Deceivers, as Hereticks and Infidels, as pernicious and dangerous. So it was with the Chriſtians of old, who were ſaid to be Atheiſts and contemners of all Religion, and guilty of the fouleſt crimes, as Sacriledge, Sedition, Inceſt and Murder; and it is no wonder when thus repreſented, that ſome of the beſt of the Heatheniſh Emperers made Laws and Edicts againſt them, and followed them with ſevere perſecutions, as Trajan, Adrian, and Antoninus, till they were made to underſtand better by their Apologiſts. And ſo it happens often in the World, that Religion for want of being underſtood, and the Religious for want of being truly known, are evil intreated by them that mean well. But as ſuch by miſtake and miſreport may become Enemies to what is good, thinking it to be evil; ſo bad men are willing to have it ſo, and do therefore take all occaſions to aſperſe Religion, that they may expoſe that and thoſe that are better [Page] than themſelves to obloquy and reproach; for by how much the more they can caſt dirt upon them, by ſo much the more do they think themſelves vindicated. And this is no ſmall artifice of the Church of Rome, in the foul dealing which they ſhew to thoſe that will not own its authority, and ſubmit to its unlimited Juriſdiction; they will take Hell it ſelf for calumnies, and ſay any thing that will ſerve to diſgrace them. They will dreſs them up as the poor people that are condemned for Hereſie by the Inquiſition, in Sanbenito's and Coats painted over with Owls and Devils, to make them ridiculous or worſe, and to take the people off from condoling their misfortune; they will deſcribe their adverſaries in Characters of blood and ſoot, and what not, to ſet the people on with fury, and render them implacable. Thus we find they did by Luther, whom they will needs have to dye, juſt when he had entertained his Friends with merry conceits, and had been entertained at a plentiful Supper, and that immediately his Soul was carried away by Devils; when the truth is, that after he had been long troubled with a pain in his breaſt, and was brought by it under great weakneſs, he was in continual expectation of death; (though he ceaſed not to Preach as he had any intermiſſion) and the night that he died, though weak, yet ſet down with his Friends, diſcourſing about the ſtate in Heaven, and whether we ſhall then know one another; and then retiring, according to his cuſtom, to private Prayer, he [Page] found that his pain increaſed; and perceiving, after ſome hours, that his end drew near, he exhorted his Friends, and declared his perſeverance in the Faith; and praying with great fervency, concluded that and his life together, with, Father into thy hands I commit my ſpirit; thou haſt redeemed me, O God of truth.

So they tell us that Calvin was given to gluttony and Epicuriſm, and was branded for Sodomy at Noviodunum, where he was born; whereas he was a man of great abſtinence, never eating any thing for Ten years before his death till evening; and is cleared of the latter by Jacob le Vaſſeur Dean of Noviodunum, in his Book which he publiſhed of the Annals of that Church in 1633. Thus would they make our Religion and all that profeſs it, look miſcreantly in the eyes of the world, that they might fall on us without mercy, and worry us with ſome reputation.

2. By dividing the Church, and ſetting one part of it againſt the other. It's the policy of the Church of Rome, that though they have more and greater diviſions amongſt them, as about the ſeat of infallibility it ſelf (which is a fundamental principle with them) than we, yet that there is a ſuperiour power to cruſh them; and though they cannot be reconciled and put to an end, yet that that puts them to ſilence, and ſo they are kept from doing miſchief. But where perſons have a free liberty, and few or no reſtraints laid upon them, they are tempted to break into parties, and thoſe parties [Page] are apt to break one againſt the other, by which means they are often made a prey to the common Adverſary. And I pray God this be not the event of this ſtate with us. I am ſure there hath not been wanting endeavour on their part to effect it; endeavour I ſay, to make and aggravate and perpetuate differences, that ſo all might lie at their mercy. How do they ſort with all perſons, ſtrike into all Societies, take upon themſelves the guiſe of all parties, that they may bring each to war againſt other, and fight the battels of Rome whilſt they fight one with the other, and all may fall a Sacrifice to its fury.

3. By downright force: that when other means do fail, or that they are weary of expecting what will be the iſſue of them, they do without more ado, run to their Arms, and bring the Cauſe to a deciſion in open Field. In open Field, ſay I, I wiſh that were all; nay they will aſſaſſinate and maſſacre, blow up or burn, or do any thing that either treachery or cruelty can teach them. This is too true a Character of the Church of Rome, That ever ſince it firſt drew the ſword in the time of Hildebrand, never knew what it was to ſheath it again, but that hath proſecuted it's Cauſe by force of Arms to this day. It's that which hath claimed a Juriſdiction over Princes, and a power to depoſe and dethrone them. It's that which hath diſpoſed of their Kingdoms, and given Subjects authority to rebel againſt them. It's that which hath raiſed Armies, and animated [Page] Princes to head them againſt the Laws of Nations. It's to that we are beholding for 88, when with the Popes bleſſing, no leſs than a Fleet of 130 Ships, with 19290 Souldiers on board, beſides Seamen, was ſent to invade England, and deſpoil Queen Elizabeth of her Crown and Kingdom. But what is all this to their bloody Conſpiracies! An Army cannot move without giving an Alarm, it awakens others, and puts them upon their guard; but when the malice walks like the peſtilence in darkneſs, and is diſguiſed either with the ſhews of friendſhip and peace, or elſe lies out of all diſcovery, it's far more dangerous. This makes the Church or people againſt whom it is deſigned, more ſecure; and the Enemy more confident of ſucceſs. Which brings to the fourth general.

4. Here is the confidence that they have of ſucceſs, and that may proceed from the review which they take of their own policy and ſtrength, and from the obſervation which they make of the weakneſs of their adverſaries; weak perhaps of themſelves, weaker perhaps with their diviſions; weak becauſe they are ſecure, and not aware of an aſſault; and weak becauſe they have made no proviſion againſt it. Confident again they may be of ſucceſs becauſe the deſign lies out of ſight, and what's not eaſily diſcovered, though they are never ſo inquiſitive; when it lies under ground in Vaults or Cellars, as it was in the Gunpowder-Treaſon; or what is ſo well banded together, that it cannot be well prevented, [Page] though never ſo watchful, as that in 88. Confident again they may be of ſucceſs; becauſe it is masked and diſguiſed, that it's carried on whilſt they pretend peace, friendſhip, and alliance. So was the Pariſian Maſſacre, Anno 1572, when under the pretence of great friendſhip, upon the marriage betwixt the King of Navar and Margaret ſiſter to the King of France, the Proteſtants in great numbers were drawn into the City, and then above 30000 of them barbarouſly murdered. So it was in 88, when a peace was propounded, and Commiſſioners on both ſides ſent to treat about it, with great and ſolemn proteſtations on the Prince of Parma's ſide that no invaſion was intended, and yet within a few days after this, the Invincible (as it was called) Armado ſet forth from Spain. So again in 1605, there were ſent from the Pope orders to forbid Conſpiracies againſt the Government, whilſt at the ſame time the Gunpowder-Treaſon was not without his privity in agitation. Whilſt theſe and the like arts are uſed, it is no wonder that they promiſe themſelves good aſſurance of carrying the day, and that in good time they ſhall prevail over them that they have thus far blinded and infatuated. But let not him that girdeth on his harneſs, boaſt himſelf, as he that putteth it off; nor talk too confidently of ſucceſs, till he is ſure of it. For in this caſe there is a promiſe of God that is ſurer than all the counſels and power of men, which is, That the gates of Hell ſhall never prevail againſt the Church; and as God will always [Page] have a Church in the world, do men or Devils what they can; ſo alſo a particular Church ſhall reap the benefit of that promiſe, if they take the courſe pointed to in this Pſalm, which brings to the fourth General.

4. The courſe by which the Church and People of God may and ſhall be ſecured; intimated here, verſ. 1, Keep not thou ſilence, O God, hold not thy peace, and be not ſtill, O God; Which is fervent prayer to God, and intire dependence upon him: in ſum, the behaving themſelves as thoſe that are his ſervants; for then God will be their Friend, and their Patron, and they will be as ſecure notwithſtanding the power of the enemy, as if they had no enemy to encounter, or that enemy had no power to aſſault them. Then they ſhall find that verefied, which is ſaid, Iſa. 8. 9, 10, Aſſociate your ſelves, O ye people, and ye ſhall be broken in pieces, and give ear all ye of far countreys: Gird your ſelves, and ye ſhall be broken in pieces: Gird your ſelves, and ye ſhall be broken in pieces: Take counſel together, and it ſhall come to naught: ſpeak the word, and it ſhall not ſtand: for God is with us. Let us then betake our ſelves to this courſe, and engage the Divine Protection by our importunate prayers to God, and a due conformity to his commands, that we make good our profeſſion by a ſuitable practice, and as much exceed our adverſaries in the life and ſpirit of our Religion, as we do in the Purity and Principles of it; and then we ſhall find, that though they [Page] may dig deep, their counſel ſhall be brought to light; though they combine together, they ſhall be broken; though they ſummon up all their force they ſhall be defeated, and we ſhall then be able to ſay with the Pſalmiſt, Pſal. 118. 6, The Lord is on my ſide, I will not fear what man can do unto me. Thus our Anceſtors were delivered. Our Fathers truſted in thee: they truſted, and thou didſt deliver them: They cryed unto thee, and were delivered: they truſted in thee, and were not confounded. And to encourage you hereunto, I ſhall give you a brief account of Gods great mercy to them and this Church, in the deliverance which we are this day met to commemorate, and that I ſhall do in the order of the Text.

Their deſign was to root out the Proteſtant Religion; A Religion that hath the Scriptures, and the practice of the Primitive Church to defend it; a Religion planted amongſt us, with peace, and by Authority; that made not its way by blood and ſlaughter, by rebellion and diſobedience; that was ſetled without any injury to the Prince, or prejudice to the people, and what did hugely tend to the ſecurity of both: A Religion that dealt candidly and fairly with thoſe that were againſt it, and was never an enemy to them, till they became an enemy to it; Firſt, by receiving and owning the Bull of Pope Pius Quintus, that meant no leſs than to depoſe the Queen, and turn her out of her Throne, and then practiſing accordingly. A Religion, that when in its own [Page] defence it had Laws againſt ſuch, yet rarely put them into execution; and that notwithſtanding which, many of them held Offices, and all their Eſtates, unleſs forfeired by ſome particular Treaſon. This Religion which hath ſo much to ſay for it ſelf, and God hath ſo much honour, and we our comfort and ſalvation by; nay, this Religion which they lived ſo ſafely under, did they ſeek to ſubvert.

And that in a way ſo barbarous, that it wants both parallel and defence, and which the boldeſt of that Way cannot hear of without▪bluſhing; and howſoever they would have been in the ſucceſs of it, cannot find any thing to excuſe.

To Murder a King in their way, was no new caſe; ſo fell Frederick the ſecond, and Henry the ſeventh, Emperors; ſo fell our King John, ſo fell alſo Henry the third and fourth of France. To Butcher a people; and without reſpect to Order, Age, or Sex, to fall upon them, was what the Albigenſes felt of old, and thoſe of France in the Maſſacre at Merindol, Anno 1545. and at Paris before ſpoken of, had experience of. But when Prince, Parliament, and People were to be aſſembled, without any regard to what they were, to blow them up all at once with Gun-powder, and ſcatter the limbs of 30 or 40000 perſons that muſt then have neceſſarily periſhed by that practice, was what we are yet to find a name for, and what Treaſon and Murder are too ſoft words to expreſs.

[Page] And this was not the Act of ſome raſh and inconſiderate perſon, but what many confederated together in; not a deſign all on a ſudden thought of, and as ſuddenly embraced, but what had been conſidered and reviewed, and adviſed upon; what Flanders and Rome had been conſulted about, as the Tranſactions of Baldwin, Owen, and Baynham do ſufficiently witneſs. It was what they had ſpent much time and many thoughts upon, and what they therefore did promiſe themſelves ſucceſs in. And ſucceſs they found, for they quickly met with an houſe fit for their purpoſe, adjoyning to that of the Parliament; there they attempted to make a Myne fit for the receiving the ſtowage which they had provided. But the time of the Parliament's ſitting came on too faſt, they wanted hands, and their own hands wanted exerciſe in ſuch hard labour to bring this to perfection; and here again ſucceſs waited upon them, and fortune (which they call'd providence) ſeemed to be of their party; for the Parliament was adjourned from February to November; and they in the mean while alſo met with a Vault which they ſoon hired, and was more convenient for their purpoſe, as what was already ſitted for them, and nearer to the place of the Parliaments convention.

The time now grew near, and they are big with expectation; the train was laid for their deſign in the Country as well as here, and in all parts they were ripe for action. But that which went on for ſo long a time [Page] as ſmoothly as their hearts could wiſh, was all on a ſudden interrupted. For ten days before (which was the ſame time that the Conſpirators appointed to aſſemble) one of them doubtleſs by the over-ruling Providence of God, more tender-hearted than the reſt, wrote a Letter to the Lord Monteagle to diſſwade him from being preſent the firſt day of the Seſſion.

A Letter in the reaſoning of it very obſcure; but what by the fortunate interpretation of the King was found to ſignifie much, and proved the happy diſcoverer of the whole. Then as ſucceſs waited before upon them, ſo it doth as much in the further diſcovery, whilſt Faux is taken without the Houſe (that if otherwiſe within, would have blown up, though not the King and Parliament, yet thouſands with himſelf), and that the Conſpirators are purſued, and taken in the Countrey, before they were known to be guilty of this horrid Treaſon. Theſe and many other particulars might be obſerved in this Action; but that I ſhall chuſe to refer you for ſatisfaction to what hath formerly, and of late been publiſhed upon that ſubject, and to the Act of Parliament, appointed to be read upon this day, which follows.

Anno Tertio Jacobi Regis.
Yearly Prayers ſhall be made, for the delivery of the King, &c. From the Gunpowder-Treaſon.

[Page]

FOr as much as Almighty God, hath in all Ages ſhewed his power and mercy, in the miraculous and gracious deliverance of his Church; and in the Protection of Religious Kings and States, and that no Nation of the Earth hath been bleſſed with greater benefits, than this Kingdom now enjoyeth, having the true and free profeſſion of the Goſpel under our Moſt Gracious Soveraign Lord King James; the moſt Great, Learned, and Religious King that ever reigned therein, inriched with a moſt hopeful and plentiful Progeny, proceeding out of his Royal Loyns, promiſing continuance of this happineſs and profeſſion to all proſterity; the which many malignant and deviliſh Papiſts, Jeſuites, and Seminary Prieſts much envying and fearing, conſpired moſt horribly, when the Kings moſt Excellent Majeſty, the Queen, the Prince, and all the Lords Spiritual and Temporal, and Commons ſhould have been [Page] Aſſembled in the Ʋpper-Houſe of Parliament upon the fifth day of November, in the Year of our Lord, 1605, Suddenly to have blown up the ſaid whole Houſe with Gunpowder: an invention ſo Inhumane, Barbarous and Cruel, as the like was never before heard of, and was, as ſome of the principal Conſpirators thereof confeſs, purpoſely deviſed and concluded to be done in the ſaid Houſe. That where ſundry neceſſary and Religious Laws for preſervation of the Church and State were made (which they falſly and ſlanderouſly term cruel Laws) and enacted againſt them and their Religion; both place and perſons ſhould be all deſtroyed and blown up at once, which would have turned to the utter ruin of this whole Kingdom, had it not pleaſed Almighty God by inſpiring the Kings moſt Excellent Majeſty with a Divine Spirit to interpret ſome dark phraſes of a Letter ſhewed to His Majeſty, above and beyond all ordinary conſtructions, thereby miraculouſly diſcovering this hidden Treaſon, not many hours before the appointed time for the execution thereof; therefore the Kings moſt Excellent Majeſty, the Lords Spiritual and Temporal, and all His Majeſties faithful and loving Subjects, do moſt [Page] juſtly acknowledge this great and infinite bleſſing to have proceeded meerly from God, his great mercy, and to his moſt holy name do aſcribe all honour, glory, and praiſe; and to the end this unfeigned thankfulneſs may never be forgotten, but be had in a perpetual remembrance; that all ages to come may yeild praiſes to his Divine Majeſty for the ſame, and have in memory this joyful day of deliverance.

Be it therefore Enacted by the Kings moſt Excellent Majesty, the Lords Spiritual and Temporal, and the Commons in this preſent Parliament Aſſembled, and by the Authority of the ſame, that all and ſingular Miniſters in every Cathedral, and Pariſh Church, or other uſual place for Common-Prayer, within this Realm of England and the Dominions of the ſame, ſhall always upon the fifth day of November ſay morning prayer, and give unto Almighty God thanks for this most happy deliverance, and that all and every perſon and perſons inhabiting within this Realm of England, and the Dominions of the ſame, ſhall always upon that day diligently and faithfully reſort to the Pariſh Church, or Chappel accustomed, or to ſome uſual Church or Chappel where the [Page] ſaid morning Prayer, Preaching or other ſervice of God ſhall be uſed, and then and there to abide orderly and ſoberly during the time of the ſaid Prayers, or Preaching, or other ſervice of God there to be uſed and Ministred.

And becauſe all and every perſon may be put in mind of his duty, and be then better prepared to the ſaid holy ſervice, be it enacted by Authority aforeſaid, that every Minister ſhall give warning to his Pariſhioners publickly in the Church at Morning-Prayer the Sunday before every ſuch fifth day of November, for the due obſervation of the ſaid day, and that after morning Prayer, or Preaching upon the ſaid fifth day of November, they read publickly, distinctly and plainly this preſent Act.

FINIS.

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Title statement

A sermon preached upon the fifth of November, 1678. By a Protestant divine

Williams, John, 1636?-1709.

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1678

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2009-03 (EEBO-TCP Phase 1).

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A66416

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Wing W2723

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ESTC R214125

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99826339

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99826339

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30740

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Notes

(EEBO-TCP ; phase 1, no. A66416)

Transcribed from: (Early English Books Online ; image set 30740)

Images scanned from microfilm: (Early English books, 1641-1700 ; 1801:13)

Source

— A sermon preached upon the fifth of November, 1678. By a Protestant divine, Williams, John, 1636?-1709..

Extent

[2], 30, [4] p.

printed for Dorman Newman, at the Kings-Arms in the Poultry,. London :: 1678.. (A Protestant Divine = John Williams.) (Reproduction of the original in the Trinity College library, Cambridge University.)

Creation

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