SIR William Massam is appoin­ted to return thanks to M. New­comen, for his great pains taken in the Sermon he this Day preached at St. Margarets, at the intreaty of this House, and to desire him forth­with to print his Sermon, and to give a Coppy thereof to the Com­mittee for Religion, that when they shall have liberty to sit, they may consider by it, how to prepare and provide for the extirpation of Po­pery; And it is further Ordered, that he shall have the usuall privi­ledge for Printing his Sermon.

Hen: Elsyng, Cler. Parl. D. Com.

I Appoint Christopher Meredith to Print this Sermon,


This is Entred,


THE CRAFT AND CRVELTY OF THE CHƲRCHES ADVERSARIES, Discovered In a SERMON Preached at St. Mar­garets in Westminster, before the Honourable HOUSE of COMMONS, Assembled in PARLIAMENT. Novemb. 5, 1643.

By Mathew Newcomen, Minister of the Gospell at Dedham in Essex.

Quid facit in Pectore Christiano Luporum Feritas, Canum Rabies, Saevitia, Bestiarum, Veneuum Lethale Serpen­tum?


Cum sitis Impij Crudeles, Homicidae, Inhumani, non am­plius eritis Christiani,

Lucifer Calazit.

Published by Order of the House of COMMONS.

LONDON, Printed by G. M. for Christopher Meredith, at the Sgne of the Crane in Pauls Church-yard, M.DC.XLIII.


IF there be any History in all the Booke of God that may paralell our times, sure it is this of Nehemiah.

The People of Israel though delivered from their long and sorrowfull captivity in Babylon: yet long it was ere they could see Truth and peace esta­blished in their Church and Common-wealth, the Temple of God reedified, the worship of God restored, the walls of the holy Citty repaired, the Lords Sab­baths sanctified, the Priests in their severall Orders and stations attending the service of their God: Long it was ere matters of Church and State attained unto a Beautifull Regularity; c Pembl. some reckoning above a a 100. other above 150. Perk. Chronol. Red. cap. Anno. 3431. Secundus Nehe­miah praefectus, Anno Mund. 3537. Calvetius & Helvicus, redit populi, 3418. Secund Nehem. praefect. Anno 3575. some 200. yeares. d The vulgar Latine and the English Gene­va, make Ezra the writer of this Story, but it is a mistake. Nehem. 1.1. See Pembl. Three on sets were given to this great work: thrice did the Lord raise up and employ blessed and glorious instruments in it before it arrived at it's perfection. The first was Zorobbabel, Ezra 1. The second was Ezra, Ezra 7. The third was Nehemiah, the Author of this Booke, according to the good hand of his God upon him,Neh. 4.2, 3. with invincible courage and indefatigable patience against the insolent scoffes, multiplyed conspiracies Cap. 4.8, 11. cap 6.2, 4. and terrifying reports of his enemies, Cap. 4. cap. 12. cap 6.6, 9. against the treacheries of some of his owne Bre­thren and Nobles, and their base compliances with the publick Adversaries Cap. 3.5. cap. 6.10, 17. against the murmurings of the people Cap., 2, &c. with great expence of his estate Cap. 5.8, 14, 15, 16, 17, 18. and hazard of his life Cap. carried on this great work, and gave it a full and blessed period, to the comfort of the Jewes and terrour of their enemies Chap. 6.16

To paralell this: the people of England, though through the mercy of God they have bin in a gracious measure de­livered from the spirituall Captivity of Romish Baby­lon, which our fore-Fathers were enthralled in so long a time; yet now almost a 100 years have passed over us, since that first deliverance, and yet we see not that purity of Truth, that beauty of worship, that orderlines of admi­nistrations, that strength of discipline, as wals and bul­warks about this our Jerusalem, which hath bin the desire, prayer, expectation of us & the ages that were before us. God seems to me to proceed by the same steps with us, that he did with the people of the Jews, and hath made 3 visible and memorable on-sets upon the Reformation and re­stauration of his Church among us. The first by that fa­mous Prince, the miracle and glory of his people & age, Edward the 6. of ever blessed memory, whose beginnings though exceeding hopeful and promising were soon stopt by acountermand, as it were from the God of Heaven, as Zerobabells beginnings were by letters from the KingEzr 4.23, 24.. Soon after the work was revived againe by his deare and gratious sister Q. Elizabeth, in whose hands the Lord cau­sed the worke to prosper to some further perfection, yet not unto that beauty and glory we hope our God intends to raise it to therfore this 3d time hath God raised up Instru­ments for the advancing of this worke, even your selves, Honorable and Beloved: who though you have met with the same oppositions in this great imployment that wor­thy Nehemiah did: Malignant scoffs, bloudy conspira­cies, reports full of various terrours, desertions of some of your Brethren, murmurings of not a few of the people: yet in the midst of Armies and changes of Oppositions and discouragements, have hitherto with unwearied patience and undauntable Resolutions, not without great expence of your estates and hazard of your [Page] lives, attended upon this worke now these two years. At the present to the great griefe of all loyall and honest hearts, we see you in the same posture that Nehemiah and his assistants were, Cap. 4.17. Every one with the one of his hands working, and with the other holding his weapon, a sad condition: yet go on, the work of reforming the Church is Gods: he called you to it, he will maintain and defend you in it, he will give perfection to it, God is not as Man, that he should begin to build, and not be able to finish.

The sutablenesse of this History to our times, invited my thoughts (upon Summons received to this service) to looke into this Book, and see if there were not something there might fit the Day, and the sutablenesse of that por­tion of Scripture, which is the Basis of this ensuing Dis­course unto the Day, concluded my thoughts upon this Text. My desire and prayer was, that I might speake something that might give glory to God for the mani­fold and great Deliverances he had wrought for us, and something that might give encouragement to your selves in the great things you are to work for God. This latter part of my desire was intercepted by a feare of consuming too much of that time, which (though your Piety could willingly have bestowed upon the worke of Praise-offering) yet the extreme necessities of State, could hardly spare. This made me silence, much of what I had prepared to speake, both in the Explicato­ry and Applicatory parts of the Sermon: which yet (seeing it is your pleasures to command what you heard to the Presse) waits now with the rest upon you. I dare not thinke there is any thing, [...] either in the one or in the o­ther, that can adde unto your light: if any thing spoken or written may excite or encrease your heat, I shall en­joy much of the end I propounded in this Service. I dare not undertake to direct in any thing, if in any thing, I [Page]may erect your spirits in times so full of distempers, with a Christian holy dedignation of all oppositions to carry on the great businesse of the Lord Iesus, in estab­lishing Religion, Reforming the Church, rooting out Popery. I have enough, if I faile of this, it is the sin of my infirmity, not my intention.

Luther in sad tumultuous times was wont to say to his Brethren and those about him, Come let us sing the 40. Psalme. Me thinkes you (Right Honourable) in these sad conflicting times may say one to another, come let us reade the Booke of Nehemiah, there you may reade experiences, encouragements, quicknings, di­rections, presidents, to spread them before you is not the worke of an Epistle: nor is it needfull, having beene fully and excellently offered to your view in a Fast Ser­mon,Dr Gouge his Sermon. onely this, as you have made the same preparations to this service you are now upon,Nehem. 1. which Nehemiah did, addressing your selves thereunto by Fasting and Prayer: and have met the same varieties of oppositions and dis­couragements, so persisting in the same pathes of Zeale for God, compassion to his Church, dependance on his power, adherence to his cause, constancy in his Service, Doubt not but the same mercifull hand of his and your God (after your Nehemiah like conflicts) shall crowne your faithfullnesse with Nehemiahs suc­cesses, which were so glorious, that when all their ene­mies heard thereof, Nehem. 6.16. and all the Heathen round about, they were much cast downe in their owne eyes, for they perceived that the worke was wrought of God. And they that are of you shall build the old waste pla­ces, shall raise up the foundations of many Generati­ons: Isa. 58.12. and yee shall be called the repairers of the brea­ches, the restorer of paths to dwell in, which hath been and is, the Prayer of

The least and unworthiest of your and the Churches servants. MATH: NEVVCOMEN.

A SERMON Preached to the Honourable House of Commons now assembled in PARLIAMENT. Novemb. the fifth, 1642.


And our adversaries said, they shall not know nor see till wee come in the midst among them and slay them and cause the worke to cease,

The Introdu­ction. THis chapter gives you a veiw of the various discouragements, which that gracious man Nehemiah met in that glorious work of repayring Jerusalem, and restoring the lapsed State of Church and common­wealth. Discouragements you shall behold in this chapter breaking in upon him like waves of the Sea, while he stands as a rock unbroken, unshaken in the midst of all. Like Iobs Messengers: before the first be dispatched, there appears a second before that be an­swered, a third like Ezekiels prophesie, mischeife,Ezek. 7. upon mischeife and rumour upon rumour,

In the first verse, you have the adversaries rage. [Page 2] When Sanballat heard that we built the wall, hee was wroth, and tooke great indignation. In the second you have this rage venting it selfe in foame, in scoffs, and sarcasmes cast upon Nehemiah his brethren, and their undertaking. What do those feeble Jewes? will they for­tifie themselves? will they sacrifice? will they make an end in a day &c and Tobias said, even that which they build, if a fox go up hee shall breake downe their stone wall.

But this is the coolest of their rage, the heat of it reaches unto blood, so you find verse the 7. and 8. When Sanballat and Tobiah, and the Arabians. &c. heard that the walles of Jerusalem were made up, they conspired all of them together to come to sight against Jerusalem and to hinder it; Withall the people at the same time begin to murmur, verse the tenth: And Judah said the strength of the bearers of burdens is decayed, and there is much rubbish, so that we are not able to build the wall. And this (as it is probable) gives incouragement to the adversaries to antidate their triumph and glory, as if the Jewes had beene their request, their prey already. And our adversa­ries said, &c.

Division of the Text.In which words you may please to observe: First, a strong combination against the church of God. And our adversaries said. Secondly, a wicked designe they were combined in. To cause the work to cease, this is first in their thoughts, though last in their words. Third­ly, a bloody meanes propounded, and agreed on for the accomplishing of that design; and that is slaughter. Slay them, and cause the worke to cease. Lasty, a subtile way projected for the effecting of that slaughter; we will come upon them secretly, suddenly, they shall [Page 3]neither know, nor see, till we are in the midst of them, & slay them, and cause the worke to cease. I intend not to prosecute the particulars of the text, but to give you the sum of the whole in one observation. The Doctrine. The great designe of the enemies of the church, is by craft or cruel­ty, or both, to hinder any worke that tends to the establish­ment, or promoting of the churches good.

All the visible enemies of the church of God, are but the Emissaries of Satan his agents: and therefore they observe hisEphes. 6.11. [...]. methods, his rules of art in their attempts upon the church. Now as Sa­tan himself, sometimes opposes the church by force, and then he isIsaia 27.16. His allegoricis appellationibus figuratur sub­limitas omnis tam spiritualis quam corporalis, quae adversus deum se extol­leret vi fraude vel utroque si­mul. Iuni: ad locum. Esai. 34.16. a piercing Serpent, and sometimes circumvents the church by craft, and then hee is a crooked serpent, vel rectus venit, vel tortuosus, vel leo­nem agit et saevit, vel draconem agit & fallit. So doe his auxilliaries those that fight under his colours a­gainst the churches peace and good, craft and cru­elty are their chiefe engines of mischiefe: and not one, but both they use, that as the scripture speaks of those birds of prey and desolation, none of them shall want their mate. And as some write of the Asp, he ne­ver wanders alone without his companion with him so the craft of the enemies of the church, is never but accompanied with cruelty, and their cruelty seldome without craft, and both bent to hinder any worke that tendes to the establishment and promoting of the churches good.

Proved by Exemplificati­on. To give you ocular proofe of the crueltyes wher­by the enemies of the church have from time to time indeavoured to cause the worke to cease, would be the businesse, not of a sermon, but of a volume, and yet easily done, had we but time, because their cruel­ty [Page 4]ever appeares in its owne likenesse, in the shape of one of those beasts that Daniel saw in his vision, that had three ribs in the mouth of it, and they sayd unto it, arise, devoure much flesh. Dan. 7.5. You may trace the monster foot by foot, from Abel unto this present in steps of blood. The persecutions of the Jewish church under Pharoah. Nebuchadnezar, Antiochus, and of the christian church vnder the heathen, and after them the Arrian Emperors and Bishops: since them vnder An­tichrist, on the one side, and the Turk on the other, are so knowne, I need not mention them: but this they all declare, that the indeavoures of the adversaries, have alwayes bin by cruelty to cause the worke to cease. And indeed if wee consider those floods and seas of blood, which in the successive persecutions of the church have beene exhausted, wee may wonder the church is not quite extinct, save onely the bloud of Martyres, extra venas, is not cruor, but semen, and by the irradiation of the sunn of righteousnesse, be­comes miraculously fruitfull to the producing of a new succession of Saints.

But to trace the adversaries of the church in their craft,Secondly of the oraft of headversaries which are se­verall. Prov. 30.19. hic labor, hoc opus: they are serpentina soboles the seed of the serpent; and as the way of the serpent upon a rocke is unknowable, so are their wayes of undermi­ning the church: yet as farre as either in history or scripture I may, I shall trace them, and give you a breife veiw of the severall arts and crafts, whereby the adversaries of the church have sought to hinder their proceedings, and cause the work to cease.

First. The first design that ever was against the Church of which we reade in Scripture is that of Pharaoh and his Councellors Exod. the first; Come let us deale [Page 5]wisely with them, and what is the result of this con­sultation? not to deny them presently the liberty of their Religion we take away, but by burdening and oppressing them in their liberties and estates to breake their hearts and imbase their spirits, that they should have no heart to minde Religion or any thing, because of their great anguish and affliction. a designe that hath bin practised against the church of God many a time. Thus the Persian Tyrant thought to have subdued the spirit of Hormisdus that noble christian. He would not kill him but enthrall him: Turne him out of his possessions, throw him from his honour, give his wealth, diguitie, wife, to the basest of his slaves, Turne him naked our of dores to keepe Mules in the Wildernesse, by this meanes thinking to choke and smother that holy fire God had enkindled in his heart.

And this is the art of the great Turke at this day though he pretend to let the Christians in Greece and those countries under him enjoy their lives and their religion, yet so heavy is his yoake upon them, that they have little joy of their lives, and for the most part as little care of their religion scarce any thing more than the name of Christ generally to be found a­mong them.

Second. The second art whereby the adversaries of the church have sought to prejudice it, hath beene by procuring matches, and mixtures of some of the members of the church and some of their owne that were Idolaters. This was the art of Balaam, when hee saw hee could no otherwise fasten a curse upon the Israel of God, he gave the King of Moab councell to ensnare the men of Israel with the daughters of Moab, [Page 6]whereby they were drawne not onely to corporall, but to spirituall adultery. The history of this, you have Num. 25, 1, 2, 3. The people began to commit whoredome with the daughters of Moah, and the people did eat of their sacrifices, and bowed downe to their gods, and Israel joyned himselfe to Baal-Peor. And that this was the plot of Balaam is cleare, Numbers 31.16. These caused the children of Israel through the councell of Balaam, to commit trespafle against the Lord, It was Balams councell this, and wicked councell it was. This mixing with unbelievers hath bin ever looked upon as a thing of dangerous consequence to the Church of God which is the reason that Nehe­miah was in such a heat of indignation against the people for this thing. Nehe, 13.25, 26. ver. I con­tended with them▪ and cursed them, and smote certaine of them, and plucked off their haire and made them swear by God, saying, you shall not give your daughters to their Sonnes nor take their daughters unto your sonnes, did not Salomon King of Israel sin by these thinge? yet a­mong many Nations there was no King like him who was beloved of his God, Neverthelesse even him did out­landish women cause to sin.

Great dangers the Church of God is exposed un­to by this designe. First, of being corrupted by this meanes, and drawne from the true Religion which is the very reason why God forbad such marriages in the old law. Deut. 7.4. For they will turne away thy sonnes from following me that they may serve other Gods so will the anger of the Lord be kindled against you and desroy thee suddainely. And sad experience of this sad effect and consequent of marrying with Idola­ters, and those that are enemies to the Church, The [Page 7]Church of God hath had not only in Salomon, whose heart his jd [...]rous wives turned away from God and so capti [...]ted that he did publiquely tolerate their idolarour worship, 1 Kings 11.4, When Salomon was cold his wives turned away his heart af­ter other Gods, and vers. 7. Then did Salomon build an high place for Chemosh the abomination of Moah and for Moloch the abomination of Ammon, and like­wise did he for all his strange wives and sacrificed to their Gods. Nor onely in Iehoram the Son of Jeho­saphat, the reason of whose deflection from the pra­ctice of his father, and the principles of his education unto Idolatry is rendered by the holy ghost this, for the daughter of Ahab was hie wife, 2 King. 8.18. Nor onely in other of the Kings of Israel and Judah, but even in christian Kings and Princes, when they have matched though not with Pagans and Heathens but with such as have professed the christian Religi­on, onely not in purity. Valens the Emperour was at first a true Orthodox Professor, but being marri­ed to an Arrian Lady she soone insnared him with her flatteries and captivated him to the same heresie with her selfe, and he proved a most bloudy persecu­tor of the true Orthodox Church.Theod. 4.11

Or secondly, If there be such establishment of heart in the truth that the unbeliever dares not attempt to draw the believing yoak-fellow from the true Reli­gion, or attempts it but in vaine. This inconvenience yet followes thereupon, that the unbeliever will as much as they can, viis et modis, promote the false Religion and subvert the true.

The Church of God had experience of this in Ju­stinian the Emperour,Evagr. 4.10. whose wife Theodora addicted [Page 8]to the heresie of Eutyches, did no lesse foster, encou­rage promote and reward the teachers & maintainers of that heresie than the Emperor did the true ortho­dox professors yea prevailed so farr with her husband as to make Severus, a chief leader of the Eutychian fa­ction Bishop of Constantinople.

Thirdly, By this meanes not only the present age but posterity is indammaged. For put case the unbe­lieving party doth survice, there is danger least the children (specially if young) should by the autho­rity of an Idolatrous father or rhe perswasion of an Idolatrous mother to be drawn away from the true Religion. An instance of this we have in Valentinian the younger, whose father dying and leaving him in the tutelage of Justina his mother who was an Arrian (though all the time of her husbands life shee had concealed ir,Socr. 5.2. Theod. 5.13.14. Sozom. 7.13. knowing her husbands zeale for the Or­thodox Religion) she taking the advantage of her hus­bands death, and the tender and flexible age of her son to advance the Arrian faction easily corrupted him, that he was scarse warme in his throne but he falls a persecuting the true Religion. These and many other inconveniences have bin observed to attend such kinde of mixtures betweene the Church and their adversa­ries, which the adversaries are not ignorant of, and that is the reason sometimes they are so willing to of­fer their daughters in marriage to the members of the church,1 Sam. 18.21. but it is onely as Saul gave Michal unto Da­vid that she might be a snare unto him.

Third. The third Art whereby the adversaries of the church have endeavoured the ruine and over throw of Religon is by covering their intent to alter religion with a pretence of publick emollument, So Jeroboam to cover his Idolatrous projects, pretends the peo­ples [Page 9]ease, It is too much for you to goe up to Jerusalem, 1 King. 12.28. a great journey, a great charge, you may serve God nearer and better cheape at Dan and Bethell, as if he meant not to alter Religion, but on­ly to let them have it with more ease and bettex accom­modation. Like that of some of late time: For people to heare two Sermons a day, it is too much, one well heard and remembred is enough: For young folke to be kept from sports on the Lords Day, it is too much, It is too much for you to goe up worship at Ierusalem. The like pretence was sometimes used to Theodosius, justly called Great, who having abo­lished in Egypt their Heathenish sacrifices, and forbid their Idolatrous worship, upon paine of consiscation and death; the people fearing the omission of their accustomed superstitions, would make the River Nilus (whom they honoured as a God) keep in his streames, and not water their land as in former yeares, began to mutinie, and things tended to se­dition: whereupon the President ofthe Countrey, wrote to the Emperour, beseeching him for once to please the people, by conniving at their Idolatry. To whom he answered; It is better to continue faithfull and constant unto God, [...] Soz. 7.20. then to preferre the overflowing of Nilus, and the fruitfullnesse of the earth before piety and godlinesse. Nay I had rather Nilus should never flow, then to have it raised by sacrifices and inchant­ments. A brave resolution, and becomming a true Christian Prince. Let people be pleased or displea­sed, come losse, come gaine, let truth and godlinesse be maintained.

A fourth fraud or art whereby they en­deavour to supplant the Church, is, By coun­terfeiting [Page 10]a friendly compliance with the Church of God, as if they meant to help and farther the busi­nesses thereof, when in truth, they intend nothing but to overthrow and hinder all. So the Adversa­ries, Esra. 4. When the people of God were about rebuilding the Temple, the Adversaries came and offered to joyne with them. vers. the second. Let us build with you, for we seek your God as you doe. When they intended nothing more then to betray them. This was the great art of the Adversaries in the Apo­stles dayes, when many false bretheren joyned them­selves to the Church, Galat. 2. meerely to spy out their liber­ty: and many false Apostles that seemed to preach Christ with abundance of zeale and forwardnesse, but it was only that they might withdraw Disciples from the true Doctrine and Apostles of the Lord Ie­sus, and fill the Church with rents and schismes, as they did the Church of Corinth. Thus the Arrians would often counterfeit themselves Orthodox men, and mingle themselves with Orthodox professers, that they might with lesse suspition, sp [...]ead the poi­son of their errors. That good Prince Constantine the Great, was much abused by that Generation in this kind, his great admirer Euschius, confesseth he retained neare him. [...].Euseb. de vita Constantin. 4.54. Sceleratos Nebulenes qui simulaverunt Re­ligionem Christeanam. Specially one potorious one, who had bin Chaptain to the Emperours Sister and by her dying, was commended to the Emperour, and received into his Family, and though all the time of Constantine the great, he kept his poison hid; yet no sooner was he dead, but he began to play his pranks. First inveigling the chiefe Gentlemen of the Em­perours [Page 11]bed chamber, then some of the rest, after these the Empresse, and soon after the Emperour himselfe; winning them all to the Arrian heresy: who if in Constantines time he had not complyed with the Or­thodox party, he had never had the accesse to Constan­tine, and so never this opporrunity of spreading that heresie. This is a trick not unusuall with Rome, I have heard that the Jesuites have a practise of running over to the Lutheran Church, I find a passage in Frantrius, that may give some credit un­to this. Oracula Sacra. 129. p. 842. pretending to be converts, and to build with them, but it is only to keep up that bit­ter contention that is between the Calvinists and the Lutherans, the virulency whereof, is much fomented by these r [...]negado Iesuits.

The first way is. To ingratiate themselves to Kings and Princes, with much officiousnesse and pre­tended care of their profit and honour, that so being potent with the Potentates of the earth, they may have the more power to doe the Church a mischiefe. So the Adversaries of the Iews pretended, that in duty and conscience, they could doe no lesse then com­plaine of the Iewes to King Artaxerses, Ezra 4.14. Now because we have maintenance from the Kings pal­lace, and it was not meet for us to see the King disho­noured, we have sent and certified the King. Wret­ches that cared no more for the Kings honour then a straw, only pretend this, that they might the more easily draw out the Kings power, for the suppressing of the Church: So Haman, Esth. 3.8. seemed to mind only the Kings profit, when his mind is only set upon the Iewes destruction. It is not for the Kings profit to suffer them. So the Iewes themselves in pro­secuting and murdering the Lord Christ, pretend nothing but loyalty and respect to Caesar. We have no [Page 12]King but Caesar. And if thou let this man go, thou art not Caesars friend. So that Arrian Priest, of whom I was even now speaking, that corrupted Con­stantius, the sonne of the great Constantine, insinua­ted himselfe first into the favour of that young Prince by his officiousnesse, [...]. Soz 8.1. in carrying his Fathers will to him, and the advantage that he made of his favour, was to corrupt and poyson him. It hath alwayes bin observed, that the greatest Heretikes, have bin the greatest Courtiers. The Arrians in their age, and of them the Iesuites learned it, and of the Iesuits the Ar­minians. All of them have made it their master-piece, to insinuate themselves into the favour of Princes, and then make bold with their power, for the oppres­sing of the truth.

A sixt stratagem of theirs is, To charge the Truth and Professours of it with false accusations, thereby to render them odious, either to Princes or people. So the Gospell of Christ was called heresie, Paul a pe­stilent fellow, and a mover of Sedition. So Ezra 4. The King is told, if the Iewes rebuild the wall, they will pay no tole nor tribute. [...]ozom 2 24. [...]heod 1. [...]0. [...]ocrat. 1.21. Athan Ep. ad [...]olit vitam [...]gintes [...]ozom. 2.8. So the Primitive Chri­stians, had horrible unnameable crimes, laid to their charges. Thus the Arrians charged Athanasias with Adultery, Murther, Witch-craft. Thus the Iewes of Persia, in the time of Sapores, accused Si­meon Bishop of Sileucia, [...], as a friend of the Romane Emperours, and one that gave intelligence to them of the Persian affaires, which was the occasion, not only of the death of Simeon, but of a generall per­secution against the whole Church. Thus deale the Jesuites with the Protestants. And thus the Ad­versaries [Page 13]of the power of godlinesse, charge it with Heresie, Faction, Rebellion,Willets Pillars of Papistry. Ger. Con Cath. l. 1 p. 2. c. [...]9. and all that will make it odious, either to Prince or people.

The 7h. way is, By procuring and enacting Lawes, whereby they may either insnare the consciences or the lives of the people of God unawares. Such as that was Daniel 6.7. when they come and tell the King, All the Presidents of the Kingdome, the Governours and Princet, Councellours and Captaines, have con­sulted together to stablish a royall Statute. That who­ever shall aske any Petition of God or man, save of thee ô King, for thirty dayes, shall be cast into the Lyons Den. Darius was newly ascended upon the Throne, and his Princes seemed to have studied no­thing, but the increasing of his power and might, they pretend it will much adde to his magnificence, and strike a greater awe into the hearts of his new conquered Subjects, if such a Law as this be made. Now when all the Presidents, and Councellours and Governours shall commend a thing to the King, as the unanimous result of all their councels, and desire such a Law to be made for the Kings Majesty and Honour, it is easily obtained, though their designe was by this Law to ensnare the people of God, either to wound their consciences, by making them sin, in neglecting that duty of worship they owed to God, or else to cut off their lives in the pursuance of that worship. The King could not find this out, nor it may bee most of the common sort of the Jewes: but Daniel did, and resolved rather to transgresse the Lawes of the King, then the Law of God, rather to be cast into the Den of Lyons, then to carry about a Lyon in his bosome, even an inraged conscience. So Iulian that [Page 14]subtill enemy of the Church of God, insnared the poore Christians unawares, for calling his Souldiers to appeare before him, that they might receive their pay,Theod. 3. [...]5, 16 he caused an Altar with fire upon it to be set by, and a Table of Incense, and commanded every soul­dier, as he came to receive his money, to cast some Incense into the fire upon the Altar, which some of his Christian souldiers understanding to be an impli­cite and interpretative Idolatry, refused to doe, and would rather loose their pay: others not knowing the depth and mystery of this i [...]iquity, suspecting no hurt, did it, and so defiled their consciences; which filled them afterwards with such extreme griefe and horrour, when they came to the knowledge of it, as they did offer to expiate their sinne with their blood. Had Darius knowne, that the intent of his Princes, in that which they called their Royall Law, had been to intrap the life of Daniel, he would never have signed it. Had the Christians knowne, that the in­tent of Iulian, in commanding them to sprinkle some Incense upon the burning Altar, had been to make them deny the Faith, they would never have done it. But this is the craft of the Adversaries, to pro­cure and enact Lawes, that may looke one way, and strike another, that may seeme to be for Majesty, or Honour, or Decency; but are indeed for the insnaring and supplanting of the Church of God.

Another way is, By secret conspiracies and trea­cherous combinations against the Church, to under­mine and ruine it. So here Nehem. 4.7, 8. The Ara­bians and the Ammonites and the Ashdodites, con­spire all of them together, to come and fight against Jerusalem. So Psa. 83.3. They take crafty counsell [Page 15]against thy people, and conspire against thy hidden ones, they have consulted together with one consent, they are confederate against thee: Gebal and Ammon and Amalek, &c. So Act. 23.12, 13. Certaine of the Iewes banded themselves together, and bound them­selves under a curse, saying, that they would neither eat nor drinke, till they had killed Paul. Such was the Str [...]tagem of our Adversaries, the deliverance from which, we celebrate this day, a conspiracy of men, that had bound themselves by a curse to de­stroy us, and had not only said, but sworne. The Doctrin proved by Rea­son. 1. Drawn from the Adversaries 1. Hatred of the Church. Wee will come upon them, and they shal neither know nor see, til we are in the midst of them and slay them, and cause the worke to cease. Their designe was by craft and cruelty, to disturbe and destroy the Churches peace.

And truth is, in Reason we can looke for no other, if we consider the innate disposition of the enemies of the Church.

First, in regard of that implacable hatred the Ad­versaries beare unto the Church. It is a true saying, Odia Religionum sunt acerbissima, Immortale o­dium & nun­quam sanabile bellum. Ardet ad-huc combos. & Ten­tyra summus u­trin (que). Inde suror v [...]l­go quod Numi­na vicinorum. Odit uter (que) to­cus, cum solos credat habendos Esse Deos quos ipse colit. Juve. Sat. 15. Omnis Conten­tio quae Dei causâ suscipi­tur stabilis su­tura est & diu­turna. Drus. Apotheg. Hatred grounded in differences of Religion, are the most bitter and uncapable of Reconciliation. And it is a true obser­vation of someD. Day upon. 1 Cor. 16.9., that the nearer any are unto a con­junction in matters of Religion, and yet some diffe­rence retained, the deeper is the hatred; as he observes a Iew hates a Christian worse then he doth a Pagan or a Turke; a Papist hates a Protestant worse then he doth a Iew; and a Formalist hates a Puritan worse then he doth a Papist. No such hatred under Heaven (saith he) as that between a Formalist and a Puritan. Now Truth being one, the true Religion one, and this [Page 16]the possession and profession of the true Church, this in­rageth all the world against it, Pagans, Iewes, Turks, Papists, Formalists; that as they every one Idolize their owne Religion and opinion, and seeke to sup­presse each other, so they all combine, to suppresse the true Religion, to keepe that from flourishing, from shining forth in it's originall beauty and glo­ry.

And then secondly are full of craft.2 Craft. The seed of the Serpent, for so God cals them, Gen. 3.15. thereby letting [...]us know, That as the Serpent was moae subtill then any beast of the field, Genes. 3.1. So the Ad­versaries of the Church are more subtile then all the men of the world, whereas the Church of God, they are the Seed of Iacob, Psal. 22.23.Gen. 25.27. He was a plaine man, Sine fraude & fuco, and so are his Seed, Pru­dentiam habent, fraudulentiam horrent, but their Ad­versaries they are full ofPsal 83.3. Io [...] 15.35. Psal. 10.7. Psal. 119.110. craft, therfore sometimes in Scripture called FoxesCant. 2.15. Luk 13.12.3. Cruelty..

3. And as full of cuelty as craft, therefore in Scrip­ture proclaimed bloudy as well asPsal. 55.23. deceitfull men. And in that respect compared toPsal. 22.12, 13, 16, 21. Lyons, Bulls, Doggs, Vnicornes, Mat. 10.16. Act. 20.19. Wolves. The Churches enemies are men of cruell bloudy dispositions, such as was Francis the first of France, whose rage against the truth of God, and the Reformation in Luthers time, was so bloudy, that he did in a solemne assembly pro­test. If he knew any part of his body infected with that contagion (of Lutheranisme) hee would present­ly teare it from him, Si quam sui Corporis par­tem istâ Con­tagione sciret infectam re­vulsurum illico nelongiùs serperet. Sleid. com. lib. 9. that it might spread no further. [Page 17]Or that of the Germain Count Felix of Wartenburge, A memorable thing fell cut, anno 1550. Di­vers Noble­men being at Supper toge­ther, & threat­ning hotrible things against the Professours of our Religi­on, among the rest Count Fe­lix of Warten­burge a great Warriour, and that had bin in place of com­mand under Maximilian the Emperour, said he hep [...]d ere he died to ride up to the spurrs in the bloud of the Lutherans; but being smitten by God, that very night, he fell a blee­ding in that violent manner, that his blood choaked him and he dyed. Flac. Illyr. So let all thine enemies perish ô Lord, and give them blood to drinke, for they are wor­thy. Who, he said, h [...]ped ere he dyed, to ride up to the spurrs in the bloud of the Lutherans. These are the dispositions of them all,Prov. 27.29. for as face answers to face in water, so the heart of man to the heart of man. Now looke upon the Adversaries of the Church thus, as full of innate craft, cruelty, malignity against the Church of God and the true Religion, and what can you expect, but that they should by all deceitfull, bloudy wayes, hinder and oppose any worke that tends to the stablishment and promoving of the Chur­ches good.

But if you adde to this,Reason drawne from the power of Satan in the hearts of the Adversaries. the mighty power that Sa­tan hath in the hearts of the Churches enemies, to eve­ry one of whom it may be applyed, which Peter said to Ananias, Satan hath filled thy heart, yea Satan hath not onely filled them, but as the Holy Ghost in one word tels us,Ephes. 2.2. [...]. Ioh. 6.44. is continually active and mighty in them. And againe tels us, they are as spontaneously subject to his power and motions. That native malig­nity, craft, cruelty, that is inherent in the Churches Adversaries is principle enough to carry them on in designes against the Churches good, though Satan should never incite them; and that power and energy of Satan in them, is enough to carry them in that way, though there were no such naturall disposition. But when both meet, a strong propension of nature in themselves, and a mighty energeticall power of Sa­tan [Page 18]over them, needs must they with most impetu­ous violence be carried on by any craft or cruelty, 3. Reason from Gods permit­ting this. 1. For his peo­ple. Tryall. no matter what or how to hinder all that tends to the Churches good. They having an act [...]vity of their owne that way, and Satan who is mighty in them, a­cting them that way too.

True it is, God could restraine the rage of his Chur­ches Adversaries, bind downe the malignity of their natures (though he leave it in them) with a band of brasse or iron, as the stump of that tree in Nebuchadne­zars vision, and retund even the Devills owne ma­lice. But it pleaseth the wisedome of God to give scope thus to the malice of Satan and his instruments, and that both, in reference to his people, and to him­selfe.

To his people. First, for their tryall, the reason the Apostle gives, why the Lord permits heresies in his Church, may let us see why the Lord suffers o­ther opposition against his Church, 1 Cor. 11.19.Vt qui proba­ti sunt & haere­soes fermento se non in ece­runt manifesti fiant in Nobis. Profi [...]iant in cognitio [...]e, clu­ceant in confes­sione, o len lunt­que sidem suam, constan­tian veritatem opera, ut glo­rificetur Pater noster qui in coelis est. Cram. Haeresiolog. There must be also heresies among you, that they which are approved may be made manifest among you Cum Ecclesia pace & con [...]or­diâ fruitur, nec afflictione ex­trinse [...]ùs aut dissensione in­trinsecùs labo­rat, qui Christi sunt non agnos­cuntur, vix (que) seipsos invicem dignoscunt quia prosperitatis tempore facile est Deo [...]ervire Camer in Joh. 6.. Who will not owne the Churches cause, when it prospers, meets with no opposition?Ioseph. Antiq. l. 11. c. 8. 2 For his peo­ples exercise. The Samaritans were wont to challenge kindred of the Iewes, when the state of the Iewes flourished, but when it was afflicted then disclaimed them. Many will imbarke them­selves in the Churches cause in a calme, that with the Souldiers in the Acts will fly out of the Ship in a storme. Therefore that his owne which are appro­ved may be manifested, God suffers Satan and his instruments to oppose, to use all their craft and cruelty to hinder his Churches good.

And not onely that his people may be tryed, but [Page 19]also exercised in swisdome, faith, patience, courage. When there was deliberation at Rome about the de­molishing of Carthage Sinenda est Carthago ut e­jus metu disci­plina à majori­bus tradita jam Laba, cens re­st ituatur. Ap­pian de bellis puntcis., let it stand saith Scipio, least the people of Rome should want an occasion or object whereon to exercise their valour. God could soone annihilate his Churches enemies; but let them live, saith God, let them doe their worst, they shall but be for the exercise of my peoples wisdome, faith, zeale, constancy, courage and whole panoplie of grace.

3. For the fur­ther illustrati­on of his owne Glory.And yet God hath a further end in permitting this, then his peoples exercise and tryall, and that is, The illustration of his owne glory, by the crafty and cru­el attempts of the Churches enemies, that the glory of his wisdome and power in the preservation and pros­perity of his Church might be the more illustrious. Archimedes had never been so famous, if the City where he dwelt had not been so long so violently besieged, and a long time preserved onely by his meanes. If the Church of God, the city of the habi­tation of his holinesse, should not often be surrounded with enemies, besieged with difficulties and opposi­tions, the wisdome and power of God, in preserving and prospering his Church, would never be so glori­ous, therefore the Lord suffers the Adversaries of his Church to designe and indeavour by craft or cruelty, or both, to hinder any worke that tends to the Churches good, gives them leave to plot and conspire against his Church, and lets them say. They shal not know nor see, til wee are in the midst of them, &c.

The Doctrine applyed. 1 By way of Com­memoration.And now if ever Text were verbum diei, as the vulgar Latine reades it, or verbum super [Page 20]rotas, as some others: Surely this Truth, this Text is such. Every word of this Text is a Wheele of that triumphant Chariot,Pro. 25 11. [...] Mercer. in which our Church and State this day glories over a designe of our Adversaries against us, fraught with all the subtilty and cruelty, that hell it selfe was able to infuse into it, This day thirty seven yeares, was this Scripture fulfilled in Eng­land.

This day thirty seven yeares, the King then sit­ting upon the Throne, had summoned the Peeres and Commons of this Kingdome to an Assembly of Parliament. The intent of that meeting (as was hoped by Gods people, and feared by their enemies) was to surround Ierusalem, and the Temple, with walls and bulwarkes, to secure the Church, the true Religion and worship of God, with needfull, healthfull Lawes: this was the worke intended. Wherefore should a Parliament meet, but for that worke? and our Adversaries said, they shall not know, neither see till we are in the midst of them and slay them, and cause the worke to cease.

And our Ad­versaris. Our Adversaries: Who are they? Consider and then judge. Who are they that (when time was) filled their loathsome Prisons with the bodies of our fore-Fathers? Made our land drunk with the bloud of Martyrs? In the space of lesse then 4. yeares sa­crificed the livesBalthaz. Hol. in Chron. & Osiand. Cen. 16 Histor. Eccles. Anno 1555. of 800. Innocents unto their Idols? And ever since God hath put a stop to those bloudy outrages have travailed with nothing but Englands destruction now these Fourescore yeares? Who are they that have made so many desparate stabbes at the [Page 21]breasts of our Prineces? so many deadly blowes at the heart of the State? given life and vigour to so many insurrections and rebellions in the bowells of the King­dome? Are they not the Papists? It is easie then to point out these Adversaries. The Papists: they are our Adversaries, so they have beene, so they are, so they will be, as long as Christ is ours, his Gospell ours, the Reformed Religion ours. Sooner shall a man finde honey and balme in the nests of Aspes, and the Dennes of Dragons, then wee true friendship and peace with Pa­pists.Said. Sooner shall East and West meete and kisse, the Arke and Dagon, Hierusalem and Babylon, Christ and Belial cease to be Adverse, then they cease to be our Adversaries. These were, these are our Adversaries.

And our Adverssaries said. These our Adversaries had had many a saying to us, they had said in eigh­ty eight,Psal 83 4. Come and let us cut them off from being a Nation, that the name of England may be no more in remembrance. They had said, as Moab 2 Kin. 3.2 [...]. Up Rome, to the spoyle, presuming the victory was theirs before the fight. And when that Saying was dis­appointed, yet they said there was a day a com­ming which should pay for all, that was the day of Queen Elizabeths death, concerning which their Ba­lams prophesied,Parsons ans. to the libell of Eng Iust. p. 176 181. That by the uncertainty of the next heire the Kingdome was in a despeat case, in the greatest misery that ever it was, since or before the Conquest, and farre worse then any Countrye in Christendome Cujus sepul­chrum velut to­tius Regni vo­raginem & naufrrgium, tanquam sub o­culis contem­plemini:—In­gentes moles tempestatum & conturbatio­num, cruento­rum imbrium conglomeratas nubes vestris impendere cer­vicibus despici­etis. Ʋndiqua­que Anglia in praedam expeti­tur & expect­atur. Weston de triplici ho­minis, officio: in perorat ad Academ. That Clouds of blood hung over England, which waited but her dissolution for their dissolving, that upon her death England would be a common prey, and her tombe [Page 22]would be Englands grave. This our Adversaries said then, and from these sayings, issued all that prodigious variety of murderous complotments a­gainst the sacred person of that ever honoured Queen, The miracle of her Sex, the glory of her Age, the astonishment of the World. But the silver line of her pretious life being hid in the hollow of Gods hand from all their desperate assassinates, she full of yeares, and more full of honour, went to the grave in peace: and God who frustrates the tokens of the Lyars, Isa. 44.25. and makes Diviners mad, contrary to the hopes and confidences of our Adversaries, brought in a peacefull King, and established his Throne in peace.

What Say our Adversaries now? are they not so a­shamed and confounded in their former disappoint­ments, as they can open their mouths no more? No, they are saying still, the malice of our Adversaries is as uncapable of disheartning, as Balaam was in his at­tempts of cursing Israel. Let God appeare never so often against them, let the Angell of God stand with a drawn Sword in his hand, they will on, yet again our Adversaries said, &c.

What Pharaoh said to his Servants, that our Adver­saries said one to another,Exod. 1. Come let us deale wisely, our former projects against this people, have bin too shal­low and open, our preparations in 88. proclaimed our intentions, and made them frustrate, the treasons of Par­ry, Lopez, Sanders, &c. were common, ordinary and poore attempts, now for some rare stratagem, some depth of darknes, some mystery of unheard of treachery, that may be acted by unseene instruments, they shall neither know nor see, till wee are in the middest among them. And what was this, but the Pouder-Treason. [Page 23]Looke upon the cunning projecting and carrying on that Treason, you will heare our Adversaries saying. They shall neither know nor see till we are in the midst of them. And looke upon their bloudy intent in it. And it was to slay and cause the worke to ccase

They shall not know.First for the crafty projecting and managing the plot, because they will make sure, we shall know nothing [...], none shall be admitted to consultation a­bout the thing, but those that will by Vowes and Oathes, and Sacraments, and all that is Sacred, binde themselves more then once,Sr. Edward Cooke his Speech at the arraignement of Garnet. neitheir directly nor in­directly, neither plainly nor by circumstance to dis­cover the plot. Hence it was that in two yeares space (for so long was this Treason forming) not the least inckling of it came to any of our eares, our Adversaries had sworne, They shall not know, and if ever they were true to their Oathes it was here. They shall not know.

Nor see. Therefore all their worke lyes under ground, Nor see. and is dispatched in the night, when deepe sleepe falls upon men: If either the dark­nesse of the night, or the depth of the earth can hide it, wee shall not see. And how did God for a while seeme to smile upon their project, and to facillitate their worke, when providence offered the conveniency of a Celler to them, whereas they thought they must have digged a Vault by strength of hand, to lay their Pouder in. How did God seeme to have cast this Kingdome and Citty into a dead-sleepe, that 36. barrells of gun-powder should be conveyed into a Celler so neare the Parliament-House, and a Parliament so neare and [Page 24]none have the least suspition of Treason. Could this have bin if God had not stupefied Men. God himselfe seemed to take their part, and they who not many yeares before had sworne God was turned Lutheran, In 88. began to hope, God was turned Catholick againe. God seemed to have con­spired with them, and to say, They shall not know nor see. &c.

In the midst of them. Till we are in the midst of them. Joh. 20.19. How? As Iesus in the midst of his Disciples, saying, peace be unto you. No. But as the Enemies were in the midst of the Con­gregation.Psal. 74.4. O GOD thy Enemies roare in the midst of thy Congregation. They made account to have come into the midst of them with such roa­ring as would have astonished the Heavens, and made the Earth tremble. In the midst of them, as the Daughter of Herodias was [...],Mat. 14.6. only to suck bloud, to slay them, that is the end why they would be in the midct of them. And our Adver­saries said, they shall not know nor see, till we are in the midst of them and slay them.

Slay them. Slay them. Whom? The whole Assembly of Par­liament, and therein to quench the light, and ex­tinguish the glory of the English Nation. Never any Treason before this so destructive. Others were but petty Treasons compared with this. This was the master-peice of all the pollicy of Rome and Hell. Vnlesse it were the Treason of Satan a­gainst the state of Man in Paradise, to blow up all Man-kind in Adam, the representative of it at once, no Treason like to this. This was se­cond unto that, of which they say, as he some­times of Goliahs sword, None to that, None to that, [Page 25]wherin the flowre of our Gentry, our whole Nobil­lity, the Princes of the bloud, the Lords annointed, the Royall seede were all devoted to one stroake of destruction. And our Adversaries said they shal not know nor see, til wee are in the midst of them and slay them.

Slay them. Aye such Instruments of cruelty had they prepared for this slaughter, as no one of that Assembly could have fled from the fury of, had they the wings of Eagles, nor resisted the force of, had their flesh bin as brasse, or their strength as stones, or their bodies armed with the scales of the Leviathan. They were not Swords, nor Pistols, nor poisons, the ordinary weapons of Romes warre-fare, but Instruments more inevitably killing. 36. Bar­rells of gun-powder, enough to have blowne to dust, the strongest Fort in Christendome. These were the Instruments of their cruelty, such as were never found in the habitations of Simeon and Le­vi. With these they intended to come in the midst of them and slay them. And that with such a slaughter, as was never heard before. Shew me in any History a president of the like slaughter as was intended here. Wicked Abimelech slew upon one stone threescore and tenne of Gi­deons sonnes, yet one escaped: Ietham had his life saved. Bloudy Saul caused Fourscore and five of the Priests of the Lord to be slayne in one day, yet Abiathar the Sonne of the high Priest had his life given him for a prey. Am­bitious Athaliah sought to destroy all the Kings seede, yet Ioash the Kings Sonne was preser­ved. In the Massacre of France, above three­score [Page 26]thousand slaine, yet some escaped even of those that were appointed to the slaughter. But heere Oh mercilesse cruelty, not one man that had escaped, neither King, nor Prince, nor Lord, nor any of that Honourable Assembly, though all of them, as Zeba said of the brethren of Gi­deon, were men cach one resembling the Sonne of a King, yet they had all perished together, in a mo­ment, not one escaping. The Devil dealt more mercifully then thus with Iob when hee slew his Sonnes and Servants, hee still left one alive to carry the tydings, but heere all dye or none. And that in such a crafty sly way, as they shall never know who hurt them. They shal not know nor see. Nay the craft of our Adversaries exten­ded so farre, as to provide, not onely to hide themselves from the sight of them, whom they intended thus to cut off,See a letter of M. W. Per­kins to M. Vi­cars before his Poëm on the 5. of Novem. but from the rest of the Nation. You know the wayes they had taken to cast the Odium of that horrid Treason on the true Protestants, under the name of Puri­tans, if God had not in mercy delivered us from that conspiracy, we had borne not onely the misery, but the infamy of it.

And cause the worke to cease And our Adversaries said, They shall not know nor see till wee are in the midst of them, and slay them, and cause the worke to cease. It is the worke they were about, that is the cause of all their rage and malice: They were about to make Lawes for setling true Religion, and re­pressing Popery. And as Pilat came upon the Galileans, when they were sacrificing, and ming­led their bloud with their Sacrifices. And as [Page 27]the Adversaries heare made account to come up­on Nehemiah and his builders, and temper their mor­ter with their blouds, so did ours plot to come upon our Law makers, they shall write no Lawes, but in their owne blouds.

And Oh Lord, if this plot had taken, What aThat which P. Valderama fables con­cerning Igna­tius his Lod­gings, indeed would have bin true of these buil [...]ings. Cum pri [...]um proposuit apud se militarem vitam abdicare, Do nus in quâ tum s [...]t [...]ota contren u [...]t, par [...]etes ejus concussa suerant, lig [...]a omnta & trabes concre [...]uerunt Quem­ad [...]dum accidit cum in Mont [...] aliquo Sulp [...]u eo [...]neum os a [...]eritur & Flammae exinde erum­pere i [...]cipiunt, fic, &c mille Terrores, mille Pavores, mille edium inceudia consequu [...]a fu­erint. Nu us un qu [...]n Aetea out ign [...]us mons paria secit. Vesuvius, what an Etna had this place bin? What an Aceldama, what a Golgotha had this Land bin? What a Chaos had this Church and State bin? how had our Lawes, Liberties, Religion bin swallowed up in that Fiery gulph, and buried in those ashes. How would that man of sinne, that sonne of perdition have satiated his thirst of blood in the archivements of this Day, and have looked up­on those piles of mangled, dismembred bodies, and that horrid face of death, such as was never seene before, with as much content as Haniball did upon a pit full of the bloud of Men, when he cryes out, O formosum spectaculum. Or Valesus the Asian Proconsul, when trampling o­ver the carcasses of 300. Men whom hee had slaine, he cryed out O rem regiam. Or that Queene who when shee saw some of her Protestant sub­jects lying dead and stripped upon the Earth, cryed our. The goodliest tapestry that ever shee beheld. Many goodly bloudy sights hath Antichrist glutted his cruell mind with. The Funerall piles of England in Queen Maries [Page 28]dayes. The Massacre of France. The warres of Germany. The butcheries of Ireland. Goodly sights in the eyes of Antichrist. But to have seene a whole Parliament, and therein the peace and Religion of a whole Kingdome, blowne up in a moment! Thuarus writes that the Pope cau­sed the Massacre of Paris to bee painted in his Pallace, surely had this Plot succeeded it should have beenFor though the plot succee­ded not, yet F. Garnet had the honour to have his pic­ture set among the reit of Romes Saints, in the Iesuites Church at Rome. Voluis­se sat est. Gir. 1. Apol. contra Iesuitas. portraied in his Holinesse Chappell or Oratory.

And how came it to passe, that it succeeded not. Was there any thing wanting either in the wills or endeavours of our Adversaries. No, our Ad­versaries said, They shall not know nor see, till wee are in the midst of them and slay them. Nor did we till that very night, that Morning the fatall blow should have been given. And then it was not any State vigilancy or prudence, but meerely divine pro­vidence that brought to light this worke of darke­nesse. The particular acts of which providence, I need not instance, you know the Story, and all that know it will acknowledge, That if e­ver the arme of GOD were revealed in any deli­verance, it was in this; onely that by all which hath beene spoken, our hearts may bee raised to the higher straine of thankfullnesse, Let me as I have set before you the subtilty and cruelty of our ad­versaries in the invention of this Treason, present unto you the mercy of God in the prevention of it.

O how freely did God deliver us from the bloudy intendment of our Adversaries. Many Deliverances hath God wrought for our Selves, [Page 29]for other Churches, for his Church in former times, but was there ever any so free as this?Esth. 4.16. God delivered his Church, from the bloudy conspiracie of Haman. A worke of astonishing power and mercy. But what Prayers, what Teares, what Fastings and Wrestlings did it cost Esther and Mordecai, and the whole Church, ere they could obtaine that Deliverance? It was a gracious Deliverance, GOD wrought for his Infantile Church, in rescuing Peter from the hands of He­rod, but it was wrought by aboundant importuni­ty, uncessant Prayer. Act. 12.5. Prayer was made without cea­sing of the Church unto GOD for him. But this Deliverance came not upon the wings of our pray­ers, but Gods free mercy, wee knew not our danger, and therefore could not make Deliverance the subject of our Prayers. Masses were said in Rome, for the good successe of the Catholicke de­signe, but no Prayers in England for our Delive­rance from their Treason, and yet wee delivered, ad­mirable Mercy! A people to be delivered by their God, be­fore they seeke Deliverance.

2. And delivered so fully. You know the Plot was laid for a full destruction, to cut off every Person in that Honourable Assembly: to blow them all up, teare them all in peeces, and in and with them the whole Nation. But see how fully God prevented their mischievous designe. That not a limbe of any one of them was shaken, not one bone broken. The Deliverance was like that of the three Children in the fiery fornace. There was not so much as a haire of their head sindged, neither did the fire so much as take hold upon any of their [Page 30]Garments, neither was there so much as the sent thereof upon them. Like that of Hierusalem, from the fury of Senacherib, who comming up against the Church full of pride and rage, inten­ding nothing, but to breake in peeces and de­stroy: saith GOD, He shall not come up against this City, nor shoot an arrow there. So said the LORD to our Adversaries. You shall not come up against this Assembly, nor fire one corne of Powder, nor shed one droppe of bloud there, where they intended to have filled all with bloud and fire, O admirable Deliverance: Hath GOD delivered Germany thus. Is Ireland thus delivered, O England, England! The ashes of Germany, The bloud of Ireland, proclaime thy Deliverance this day, glorious in the fulnesse of it.

3. And not onely in the fulnesse of our Delive­rance, but in the confusion of our enemies, whom God tooke this day in their owne Pits and snares. And the plot they had laid to blow us up, did recoyle and blow up themselves. God turned it to their owne destruction. That which they had designed for the advantage of their Catholike cause and Religion (a good cause and a good Re­ligion, that must bee advanced by such sinfull, devillish wayes) hath been the greatest disadvan­tage to their cause: All the streames of Tyber will never wash off that blot of just infamy which this Treason hath fastned on them, till Babylon sinke like a Mil stone into the bottome of the Sea, it will never be washed off, This was the Lords do­ning: This turning the Wheele upon our Adver­saries, this bringing their mischiefe upon their own [Page 31]heads, it was the Lords doings, and it is marvellous in our eyes.

But now as that great King, Esther 7. When he read in the records of the Chronicles, that Morde­cai had discovered a Treason against the King, pre­sently enquired, What honour and dignity had been done to Mordecai for this. So do you. You have seene this day a briefe record of that which deserves a larger Chronicle. You have seene how the God of Heaven prevented and disappointed a Treason as darke and cruell as Hell, intended against the whole State and Kingdome. Now your parts it is (Honourable and Beloved) who representative­ly are the whole Nation, your parts it is to en­quire, what honour, what dignity hath been done to God for this.

True it is the Parliament then assembled, whose the Deliverance more immediately was, did or­daine this Anniversary, which wee celebrate this Day. But besides this, what honour, what dig­nity hath been done to God. What hath been done for the advancement of his Glory, the propagation of his Gospell, the repressing of Popery from that Deliverance unto this Day. Doe you in your consci­ences thinke, that the bare keeping this deliverance inmemory, or an acknowledging of it in our assem­blies, as at this day, is sufficient retribution of digni­ty and honour to our great deliverer. Did not Heze­kiah doe as much as this; did not hee indite a Song in the praise of that God, that had delivered him from the sentence of death. You have it Isa. 38. to. yet is it not said, 2 Chron. 32.25. But Hezekiah retur­ned not unto the LORD, according to the benefit [Page 32]done unto him. Hezekiah returned praise unto the Lord, even a Psalme of praise. But Hezekiah re­turned not unto the Lord, according to the bene­fit done unto him: Therefore was wrath upon him and upon Judah and Ierusalem. May it not be said so of England for all our Anniversaries, our Sermons and Songs of praise, But England hath not returned unto the Lord, according to the benefits done unto them. Quid verba andiam, facta cum videam. Care I, saith God, for the flattering praises of England, when I see the cursed practises of England! Have not my purest Truthes been adulterated in Eng­land, and Romes grossest errours entertained in England, and that even since this Deliverance? Have not my purest Ordinances beene polluted in England, and Romes grossest superstitions pra­ctised in England? Have not Masses beene o­penly celebrated with a greater confluence of mul­titudes to them, then to Sermons and Sacraments? Have they not published edictes against the Sancti­fication of my Day, Deut. 32.6. but none against the Idola­try of the Masse? Have they not without Law, against Law persecuted my Ministers, my Ser­vants, imprisoning them, compelling them to vo­luntary exile, while they have neglected to put in execution their owne Lawes against Romish Priests and Iesuites▪ Doe you thus requite the Lord, O foolish Nation and unwise? Did I deliver you this Day from Romish cruelties, that you should deliver up your selves to Romish Superstiti­ons and Idolatry? Is this to returne to the LORD, according to the benefits hee hath done?

Arise, arise yee Princes of the tribes of England, yee members of the honour able houses of Parliament act something this day, worthy of your selves, worthy of this day, worthy of this deliverance, worthy of your great deliverer. God (I perswade my self) hath reser­ved unto you the glory of returning unto him according to this dayes mercy. You have begun to do more for the repressing of Popery, for the reforming of the Church in doctrine, worship, discipline, then your forefathers have done ever since the first hand was put to the work of reformation. Go on in the name of the Lord, in the power of his might, in the multitudes of his strength: Go on to root out, not only Popery but all that is Po­pish. Let this day adde something towards the perfe­ction of that work. Some such thing I suppose was in the hearts of the honourable Houses when they made choice of this particular day for the assembly of Divines to meet on. Why to meet this day, if not to deliberate and advise something that might tend to the farther honour of the Authour of this dayes deliverance and the farther confusion of the Authour of this dayes trea­son, the Romish Religion? Wel, that assembly by the said distempers of these bleeding times is yet suspended. I beseech you make this the work of yours: and when you returne to your Parliament House again let the first question put to vote this day be Davids Quid re­tribuam? psalm. 116. What shall I render to the Lord for all his benefits towards me? Let this be the question, and the God of wisdome and grace direct you in your Resolves.

And what ever God shall reveale to make most for his glory, his Churches peace and good, the union of the Kingdomes, the extirpation of Popery let that be the [Page 34] Crowning Act of this day. Scripio Africanus being ac­cused before the Tribunes of the people and the day of his triall falling upon the same moneth and day in which be had some yeares before wonne a great vi­ctory over Hanniball in Affrick. Iiv 8. c 40. Vpon his first ap­pearance addresses himself to the people in this wise. Hoc die, Quirites, cum Annibale faeliciter pugnatum est &c. This day Gentlemen did I fight with Hanniball in Affrick with good successe: therefore leaving Law suites I passe directly to the Capitoll to salute the Gods and give them thankes. Hoc die Quirites. This day, Knightes and Gentlemen, God himself fought for you against Rome, ô do not think it enough that you have come to salute God in his Temple this morning and give him praise; but when you returne to your Parliament-House againe letting all other businesses sleep a while, in the first place Resolve this question Quid re­tribuam? What shall I render to the Lord for all his benefits?

Application second by way of Informa­tion.And this I would the rather excite you to (Honou­rable and beloved in our Lord because, due thankfulnesse for former deliverances is a happie meanes to procure new. God is never weary of delivering a people that studyes thankfulnesse. And hath not England, hath not the Parliament need of the arme of God to be stretched out againe for their deliverance. For have we now no adversaries? or have our adversaries chan­ged their natures, put of their wo [...]ed craft and cruelty forgott their ould note to say, They shall not know nor see till we are in the middest of them and slay them and cause the work to cease? No certainely. Sooner shall the Leopard change his sports or the Ethiopian his skin then our adversaries change their scrafty bloudy dispo­sitions [Page 35]or cease to plot ruine against us, till they have utterly ruined themselves by their owne plots. Have our adversaries thinke you bin sleeping ever since this powder treason? You that have bin now these two yeares wrastling with them, you know what their Molitions have bin and in your severall Remonstrances have made them known: yet give me leave to in­forme the rest of our brethren a little of them.

Our adversaries in Ireland have bin plotting their present rebellion these seaventeen yeares as some have deposed.See the Fri [...]sh Remonstrance These seaventeen yeares they have bin mak­ing fireworks and laying traines for the kindling of that combustion which now devoures that miserable Kingdome. And what have our adversaries bin doing here the meane while, Think you, nothing? Whence then proceeded those long intermissions of Parliaments that we began to feare our Parliaments would prove like those Roman solemnities: Ludi seculares. Alexan. Gen. Dier. li. 6. c. 18 Quos nemo mortalium vidit unquam nec visurus est. Which no man lived to see twice being held but once in a hundred yeares.

Whence came the immature dissolutions of so many Parliaments? but from the plots of these our adver­saries? He that knowes not where the strength of En­gland lies, may learn of Englands enemies. For as the Philistins when they knew that Samsons strength lay in his haire plotted to cut off that and then they ea­sily bound him, put out his eyes and made him grinde in their mill. So our adversaries knowing our strength to lye in our Parliaments have bin ever plotting to cut off them. One Parliament they attempted to blow up with powder but many a Parliament they have blown up without powder that so our Parliaments being intermit­ted, interrupted they might at once lay bandes upon us, [Page 36]and put out our eyes that we should not see our owne bondage, lay us in our Lawes and liberties and we should neither know nor see.

Esth. 7.4. And if only in our Lawes and liberties, If as Esther said, We had only bin sold for bondmen and bondwo­men the mischeif had bin more tollerable. But had not our adversaries plotred to slay us as the two wit­nesses were slaine in the Revelation? To slay us by taking the word of truth and life from us? Did they not say, we will come upon them and they shall neither know nor see tell we are in the middest of them and cause that work to cease.

I know there are many in the Nation (and may be some here) that cannot yet be perswaded there was e­ver any design for the alteration of Religion amongst us. Such I beseech in the spirit of meeknesse to lend me a patient and unprejudiced eare. I stand not hear to de­claime against any persons or rankes of men: but to speak the words of truth and sobernesse. I know that I stand this day not only before a great Court but before a greater God to whom I must give account for what I now speak.

Contzen. Politic. li. 2. cap. 18. Layes a plott for the alter­ing of Reli­gion in a Pro­testant King­dome: which is Laid downe in certaine rules. Adam Contzen, A Jesuite of Mentz in his se­cond booke of Politickes the Eighteenth Chapter, hath drawne a plot for the cheating of a people of the true Religion by sleight of hand and the serving in of Po­pery againe upon them by art of legerdemaine, that they shall neither know nor see. The method of this (which certainely is one of Satans Methods) he layes downe in certaine rules. Be pleased but to observe how exactly the late times have moved according to those Rules and then judge of their designes.

His first rule. His first rule is this. To proceed as Musicians doe in tu­ning [Page 37]their instruments: Who straine their strings with agentle hand and set them up by little and little. Or as Physitians doe in curing diseases who abate noxious hu­mors by degrees and pauses. This rule was observed both for the destructive and adstructive way. For the destruction of the true Religion, and the advancing of the false they had learned this wisdome to proceed by degrees and pauses. And first for the destruction of the true Religion. To suspend all the Orthodoxe prea­thers in the land at once would have made too great a noise therefore proceed by degrees. And first suspend all Lecturers which will not constantly practise the ce­remonies. Then after a little pause, Clap downe all Lecturers as an order of Vagrants not to be toller ated in the Church. When that is done: Forbid all Pa­stors and Incumbents preaching in their owne parish Churches upon weeke dayes. Next inhibit preaching upon the Lords Day in the After noone under pretence of advancing Catechising by that meanes: and yet with in a little while after forbidding all Catecheti­call exposition, tying men to the bare words of the Primmer Catechisine: As soone after they forbad all praying but in the words of the Canon. Now what can any ingenuous man thinke the designe of all this was; But to rob us of preaching and praying, and thereby of the Gospell and true Religion wholly in conclusion? Only to doe it by degrees for feare of noise and tumult, to doe it so as we should neither know nor see.

And for the adstructive way. The rebuilding of Rome among us did they not proceed by the me steppes?

First, Urging the constant and full practise of the old Ceremonies beyond the intention either of Law of [Page 38]or Canon. Then bringing in an Idolatrous fardell of new pop shisuperstitions without warrant either of Law or Canon but their owne paper injunctions; forcing their observance upon Ministers and people: but by pauses and degrees.

First, the Table must be railed in; soone after set in an Altar posture.

Then thirdly, All must be compelled to come and kneele before it or not receave the Sacrament.

Then it must becried up as the Sanctum Sanctorum; the place of Gods chiefe residence upon earth; the Seate and Throne of God Almighty. And there up­on, Fifthly, All mens faces in prayer must be turned towards that. Men may, yea must say some, adore and bow before it, &c.

What could the intent of all this be? but after the Altar to bring in the sacrifice, and with their wooden worship the breaden God. Only to doe it by degrees that wee should not know nor see. So in doctrine. First, bring in Arminian doctrines, then the popish will easily follow. Let the Serpent but winde in his head, he will soone worke in his whole body. Let Arminia­nisine but obtaine countenance and licence in the king­dome; Our Pulpits, Schooles, Presses, will soone bee filled with popish doctrins: witnesse the publishing of so many points of popery one after another, specially those two. That the Pope is not Antichrist. And that the Church of Rome is a true visible Church. Alta sic surgunt maenia Romoa. Thus (according to the rule of their Master Iesuite) they seeke to re establish Rome by degrees. They said, they shall not know nor see.

His second Rule. His second Rule is this. To presse the examples and practises of some as a good means to draw on the rest. And [Page 39]was not this familiar with them? to dazle the eyes of the meaner and lesse judicious people of the king­dome, with the practices of great persons. If any be­gun to tartle or be troubled at the matter what was their present answer? My Lord Bishop doth thus and thus: and my Lords Grace of Canterbury doth thus and thus. The Knights of the most noble order of the Garter bow. Versus Altare,A C. Speech in the Starre-Chamber, p 47 towards the Altar at their in­stallement, His Majesties Chappell is thus and thus adorned. By these & the like pretences casting a mist before the peoples eyes that some did not, others durst not see any thing tending towards the altering of Re­ligion. Our adversaries said they shall neither know nor see.

His third Rule. His third Rule is this. That arch Heretickes and such as are teachers of Heresie must be banished the Com­mon wealth, at once if it may safely bee done, but if not by degrees. It is easie to know who are the Iesuites, Arch-Heretickes, the most active, orthodoxe Prote­stants. For the rooting out of such the Iesuite pre­scribes a method of twelve or thirteene steppes.Cout. Pol. lib. 2 [...]. c. 18. §. 6. For which (though well worth the relating) I referre you to his book, least this discourse should swell to much. Only in summe. Let me shew you how their operati­on hath beene according to this Rule. The Arch-Heretickes and Teachers of heresie in England have beene counted the Puritan Preachers, though they teach nothing but consonant to Scripture and the pub­like Doctrine of the Church, yet they are the teachers of heresie: and being too many to root out [...] once, it must be done by degrees, that it may effected with more ease and lesse noise, and therefore,

First, east all those out of the ministery, that will [Page 40]not be punctuall and full conformists to the old Cere­monies. Next (because there were a company of conformable Puritans as themselves stiled them) they procure an edict for recreations upon the Lords Day and this must be published by Ministers: that such as could stand under the ceremonies (though groaning for the burden) might fall and be broken in pe [...]ces under this. And yet because some men suspected of Puri­tanisme might have a latitude here bey ond their bre­thren; They have a third engine [...]nd that is injoyning new Ceremonies and adorations, that if any could swallow the book yet they might discover & cast them out by straining here. To this they adde a fourth. Prayers and Proclamations to be read against our bre­thren the Scotts. And their last and greatest engine which was like the powder plot against the godly mini­stery of the nation to blow up the reliques of them at once was the oath for Episcopacie. By these successive stratagems they made account utterly to extirpate those Arch-Hereticks.

As it was somtimes said to Elijah, 1 King. 19. Him that escapeth the sword of Hazael, shall Iehu slay-and him that escapeth the sword of Iehu shall Elisha slay. So had they said. Him that escapeth the dint of the Ceremonies shal the book of sports slay, and him that escapeth the book of sports shall the new injunctions slay: and him that escapeth the new injunctions shall the proclamations slay, and him that escapeth the proclamations, shal the oath slay. And this by degrees and pauses that they shall neither know nor see till we slay them and cause the work to cease.

His fourth Rule. The fourth rule is this. That those which are adver­saries to the true Religion (which with him is Popery) be put by their dignities, places & offices. I think none here [Page 41]is such a stranger in England but from his own know­ledg can wi [...]nesse this. The bestowing of all offices, the collating of benefices, the election of Masters, and fel­lowes of Colledges in both Vniversities, who had the over-ruling hand in them all, the power of mandamus, but Canterbury and his faction? And whom were they conferred upon Vsually? Men infamous for andSo Leontius Bishop of An­tioch a dissem­bling concea­led Arrian was observed to disrespect all Orthodox men and pre­ferr no one in the Church but such as en­clined to Ar­rianisme: [...] &c. Theod. 2 24. Quis enim non facilè Pruita­nos in Anglia redig [...] in Or [...]inem si E­pisco [...]or m approbatio­nem ab tis ex. torqueat, Contz vbisu­pra paragrap. 9 impu­dent in Arminian and Popish opinions. Protested Ar­minianisme and bold faced Popery the only speedy un­erring way to Church preferment.

5 His fifth rule is. To make the Protestant Religion odious, by laying load upon such tenents as are most subject to harshest constructions. In this our adversaries have not bin sparing. Quot plaustra convitiorum have they poured out upon some doctrines of our Religion specialy the points of grace? The pulpits of Italy and Rome never spitt more gall and venome against the do­ctrines of Election, free grace, justification by faith, per­severance, &c. nor never sweat more to exaggerate the seeming absurdities, which carnall men would draw from them then some of ours have done.

6 His sixth rule is. To foment the quarells that are a­mong the Protestants and strengthen that party that is nearest compliance with Rome. And here, the wretch hath the unhappines to prescribe one thing as the proper meanes of Englands cure. For who (saith he) might not easily reduce the Puritans of England into order (you know what the Iesuits reducing into order is) if he could extort from them an approbation of the Bishops? And had they not attempted and almost effected this? They had made us their slaves before and were they not about to make us swear we would be so for ever? Certainly though nothing but Episcopacy floated in [Page 42]the surface of that [...]ath, yet Popery was in the [...], in the &c. of it o [...] reducing the Puritans of England into order, sensu Pontificio.

His seventh rule. His seventh is this. That all private Conventiles and publick meetings must be forbidden. For private Con­venticles you all know, that to meet together to pray or to conferre (which with them was a Conventicle) was Peccatum irremissible. A man might at a better rate almost answer any thing then such a meeting.

For publick meetings. The ancient laudable exerci­sing of prophecying (I mean not in that sence the word is lately taken for private spirits to interpret Scripture, but prophecying by men in office peculiar­ly gifted and called to that work) these are banished. The publick and most frequentod lectures blasted. Pu­blick fastes by consent of Ministers (which had of long time bin used in many parts of the Kingdome) were become piacular. A sermon at next Church, the forbidden fruit, when they had none at home or worse then non. Our adversaries have bin but too diligent to suppress not only private Cōventicles but publick Assembl.

His eighth rule. The eighth meanes is. By severity of Lawes and punishments to compell the obstinate unto duty and yet the rigour of the Law must be slowly drawn out and not against all, but only such as be most dangerous. Now what severity, not only Ad summum jus to the hi­ghest apex of the Law but even Supra jus beyond the extent and rigour of the Law, hath bin used to such as stood in the way of their great designe, let the walles of their high Commission speak. Our Chronicles report, That when our forefathers demollished the Abbies they found in their walles and vaultes and pondes heapes of sculles and bones, the monuments of their [Page 43]Smoothered crueltyes. I doubt not but the abolishers of that high Commission have found as manifest evidence of their cruell practises: heapes of the bloud of innocents, whose skin hath bin flead from of them and their bones broken and they and their families chopped in pieces as flesh for the cauldron. Micah. 3. And this fruit they reaped of their severity managed with this art which the Ie­suit promised.Ita (que) reforma­tio quae prove­ctos non ad ju­vat, aetatem ta­men puenlem Catholicam reddet. That though compulsory Reforma­tion could do no good upon old standers yet it would render the younger sort Catholicks.

His ninth rule. The ninth meanes and (as he saith) of all the rest most effectuall is. That such as are in authority do religiously practise and maintaine integrity of life and purity of manners. The reformation of Religion (that is the in­troducing of Popery into a reformed Church) will go on very slowly and prove very difficult unlesse the Prelats and Doctors shall outshine the whole Common wealth not only in innocency but in reputation and fame of inte­grity.

And certainly this rule they had conned (some of them) Ad amussim or else they could never have ob­tained so farre upon the heart of our Soveraign as to leave the disposing of all Church affaires wholly unto them. The Arts of Dissembling Here­tikes have for the most part been Excel­lently skilled in & Sometimes a good Prince hath been overreached by it. Quem ubi vident constanter Religioni adhaerentem non adeò temerari sunt, ut directè calūnientur & traducant apud cum Orthodoxam Religio­nem: sed occasiones commodas accipiunt, quibus deplorent turbatam pacem Ecelesiae, hortantur Prineipem ad eam restituendam, id facilè esse dicūt, auferatur modo Conten­tionis studium: quod dissidium non sit in rebus Magni Monumenti, sed exigui Pondexis &c. Vedell. de Prud. vet. Eccles. l. 2. c. 5. See the Ep. Ded. of the relation of the Con­ference between a Iesuit & W. L. fol. penult. If they had not in his eye, demeaned them­selves as the only Saints upon earth, as incarnate An­gels, men wholly composed of devotion to God, compas­sion to his Church, greif for the rents and breaches of it, zeale for the peace and good of it: what but this should [Page 44]prevaile with our soveraign to abandon this Church into the hands of that faction, I know not. But un­doubtedly it stands not with reason. That a Pro­testant Prince should knowingly and willingly give way to the re-establishing of the Popish Religion & therein Ipso facto, divest himself of his supremacy and lay his head at the Popes feet for him to kick of the Crown from his Royall brow with a spurne of his disdainfull foot at pleasure. But why the Bishops (specially such of them have bin observed to wish well to Po­pery Abincunabulis) should contrive and carry on such a plot some reason may appeare. For could th y once have obtained this; That Popery should have triumphed over the reformed Religion. The Miter would soon have trampled upon the Crown. Haec enim est veritas, saith Bellarm. Haerc enim est v [...]tas quicquid i [...]tro­cuxe [...]t consue­ [...]o, Episcop [...]s est Pater & Pa­stor & Docto­tam Princip [...]s quam reliqu [...] populi. Et se, cundum haec Nom [...] PRINCEPS, SVBDITVS esse DEBET suo EPISCO­PO & NON EPISCOPVS PRINCIPI: Bellarm, de of­ficio Principis Christ. l. 1. c 5. This is the truth what ever custome hath introduced that the Bishop is the father and pastor and Doctor as well of the Prince as of the rest of the people. And according unto these appellations the Prince ought to be subject to his Bishop and not the Bishop to his Prince. Vnusquisque saithVnusqu sque Rex subditus est suo Episcopo in Soiritualibus nisa à Pontifice exi­matur. Suarez defens. fid. l. 3. cap. 17. sec. 18. Suarez. Every King is subject to his Bishop in spiritualibus un­lesse he be exempted by the Pope. A brave world this had bin for the Prelacy and the whole Clergy too. To have bin exempted from the power of Lawes and civilly dicature. Leges non obligant Clenicos ex vi Iurisdictionis Laicae nec POSSƲNT Reges obligare Clericos Legibus illis peculiariter impositis Id. l. 4. c. [...] sec. 16.17. Leges non obligant, saith Suarez a­gain. The law doth not binde the Clergy by vertue of any Laick jurisdiction neither can Kings binde the Clergy by [Page 45]laying any speciall Law upon them: and againe,Pesona Eccle­siastic [...] gaaudent immanit [...]te si [...]e privi egio fort n [...] solum in Criminibus Ec­clesiasticis sed civilibus. Id. ea. 15. Sect. 1. Ec­clesiasticall persons are priviledged in Court, not onely in case of ecclesiasticall but of civill crimes. An immunity which a corrupt Clergy would be glad of.

And therefore though there can be no reason con­ceived why a Prince professing the Protestant Religion should decline to Popery: Yet you see there is rea­son why a proud Prelacy and a corrupt Clergie should under-hand indeavour to bring it in: and you see the method and wayes whereby they may compasse their designes and neither Prince nor people know nor see. These were their pract ses for many late yeares you all know, let any ingenous spirit judge of their intentions. I have onely let you see from whose qui­ver they have drawne their shaftes; judge by that of the marke whereat they aymed. You have seene whose heifer it is they plowed with; judge by that of the seed they would have sowne. If they never knew that a Ie­suite had delivered these Rules for the altering of Re­ligion in a Christian state, they were very unhappie in complying so exactly with them when they did not know them. And what can wee thinke but that they were acted by the same Genius or the same Angelus in­formans, that the Iesuite was, when he penned them. But if they did know (as i [...] is most probable they did) that these were the rules, this the art delivered by a Iesuite for the subverting the true reformed Religion, and the introduction of popery againe and yet did know­ingly and de industria conforme to them and made proofe of them, what can wee thinke was their intenti­on but to alter our Religion. They had said they shall not know nor see, till we are in the midst of them and cause that worke to cease.

But blessed bee the Lord who hath not given us up as a prey unto their teeth.

Blessed bee the Lord, that by the hand of this Par­liament hath frustrated that plot. (We all hope) for ever.

Information of some present practises of the adversaries.But did I say for ever? May we hope it? What? are our adversaries all destroyed? or have they left of plotting? Neither; And yet I hope we may say, for ever. This great plot of altering Religion, prevented for ever. As for our adversaries verily, if ever the did straine their Witts to exceed themselves in plot­ting mischiefe, it hath been since this Parliament. Such a succenturiation there hath beene of plotts that wee may say of them as she of Gad. A Troope com­meth. Many of them indeed have proved abortive, miscarried before they came to a growth capable of full discovery and so are more easily denied then pro­ved. Besides some ridiculous things have beene sent forth into the publicke of purpose to outface the truth and sully the glory of our deliverances from many and reall dangers, which possibly may be the reason why some men are so incredulous, they can see no adversaries, they apprehend no dangers, the Parliament needs no guard; there is no necessity of settling the MILITIA of the Kingdome. If there bee any such here and you bee men of reason hearken a­little.

First, Doe you not thinke, there are as many Pa­pists in England now, as there were at the time of the powder Treason? I know not how there should bee fewer but more; unlesse the preaching of popish do­ctrines, [Page 47]complying with popish ceremonies, setting up publike Masses, tolerating a convent of Friers, relax­ing the Lawes against popish Priests, bee a meanes to convert papists, there cannot be fewer then was at the time of the powder treason.

Secondly, Consider whether the papists have any better doctrines, d spositions, principles now then they had then. Their faith was then faction; their Religi­on, Rebellion, in the judgement of the State who spake as they found. Have they since changed their faith, altered their Religion, that our State should alter their judgement of them? Doe they not yet hold it, as lawfull, as meritorious to promove the Catholicke cause Vi vel fraude, by violence or treason, now as they did then? Have they retracted that doctine of theirs.Reges et princi­pes non Romano-Catholici possunt de jure occidi etiam à privatâ persona & illud factum est gener [...]su [...], cum virtute conjunctum & heroicum. Compa [...]n d [...]m cum maximis & sum­ [...]a Laude dignis factis esse, Sanctissimum, humanissimum, dignissimum, la [...]datissimum, commenda­tissimum, &c. Es qui in vitam talium Regum es principium conjuram, esse animosos machinato res forti­titudinem Eorum esse plusquam humanam, supplicia eorum non nisi vera martyria appellanda qui fint aliquand [...] praemium accepturi in vi [...]â aeternâ: Francis: de Veron. Constant. in Apol: Part. 1. Cap. 7. That Kings & Princes which are not Roman Catholicks may be lawfully killed by any private person, And that the killing of them is a generous, vertuous, heroick exploit? To bee compared with the greatest and most praise worthy actions? A most holy, worthy, commendable, praise-full work? Those that conspire against the life of such Kings and Princes are magnanimous persons. Their courage is more than humane, heroick, divine. Their pu­nishments are true martyrdome, they shall receave reward in the kingdom of Heaven?

Have they yet revoked that assertion? Necessarium quocunque casu Religionem con­firmari etiam [...]orte Regum. Id. pat. 2 c 12 &. 15. It is ne­cessary in any case that Religion be maintained even with the death of Kings. Or that of the Iesuite Non passe ab a [...]iq [...] fi [...]ri ullū mag [...]s meritorium opus quam si Re­gem interfi [...]eret Anton. Arnold. in Ora: contra Iesutias. Va­radius to Barerius. That there could not be a more merito­rious work, then for him to kill the King. Do they not to this day honour Garnet that Arch powder Traitour as a Saint? have not theirCo [...]nel: a La­pid. in Apocal: cap. 7. ver. 3. Late Writers crowned him with fresh Encomiasticks? And hath not our State reason to have a watchfull and prudent jealousie over men informed with such desperate principles and thus incouraged to all bloudy designes? specially such of them as are Iesuites and Seminaries of whom we may truely say as Amilcar did of his sonnes, Hee bred them,Plutarch. Tanquam leoninos catulos in pernitiem Romani imperij; Se quam primū posset hostem fore populo Rom capitalem Liv: li. 21 c. 1. Appian: de bellis Hisp: as Lions Whelpes for the destruction of the Ro­man Empire. So doe they breed their Novices, As Lions whelpes for the destruction of the English Church and Kingdome. And as Hannibal when hee was but nine yeares old, swore upon the Altar of their Gods that as soone as hee was able hee would bee a deadly enemy to the people of Rome: So do they in effect sweare as much against us. Ad defendendū & retinendum papatum Rom: contra omnem [...]ominē adjutor ero: Haereticos, Schismaticos & qui alicut ex Do­minis nostris successoribus p [...]aedictis Rebel­ [...]es fuerint perse­quar & impugna [...]o Szeged: speculum Ponti­ficum. I will helpe to defend and maintaine the Roman papacy against every man: Heretickes and Schismaticks, And all such as shall rebell against our Lord the Pope and all his successors, I will persecute and op­pose. The whole fry of them are Conjurati hostes Eccle­siae & Reipublica They declared themselves so in their powder treason: and as long as they retaine their old Religion, they cannot but retaine their old dis­position.

Thirdly, there being papists among us now as there was at the time of the powder Treason. They [Page 49]being infected with as bloudy doctrines, and principles, now as then.

Consider Thirdly, Whether they may not pretend to themselves as just causes to put them upon all blou­die and desperate designes now, as then they did. Were they crossed in their expectations of a tolleration of their Religion then? Their expectations were raised high­er now. They hoped for a revolting to their Religion, and are crossed in that. Did they feare the State would make some further provision for the suppressing of popery then? And did they not feare the State would make some farther provision for the utter extirpation of it now? Were they so inraged then? Surely they are madde and desperate now. Were their thoughts so full of bloud then? Sure they are full of hell now. And of a truth, if there had not beene one plot nor one treason discovered all this Parliament time: yet good reason why the Parliament should upon these considerations arm the Kingdom for its defence. (And the whole Nation is bound to them for their care here­in) to prevent our adversaries, least they should say. Wee will come upon them and they shall neither know nor see till wee are in the midst of them, and slay them and cause the worke to cease.

But what need these Ambages? when the bloudy monsters of Ireland speake out and tell all the world, the warre they have kindled, is against the puritan Parlia­ment of England. So that ex professe there hath been treason against this Parliament, and our adversaries have said (varying the words of the Text a little,) Wee will come upon them, though they know and see it, and slay them, and cause the worke to cease.

And, ô that Ireland had beene guilty alone! [Page 42]That England, England had not beene conscious of such treacherous practises. But it is to too apparent now. That even in England, in the midst of us, in our hosomes have beene the most dangerous, and desperate practises against our peace and Religion that ever yet were knowne. Let me not seeme to detract from the glory of that great deliverance, if I say, they doe ex­ceed the powder Treason. Those traitors layed their traines and fire workes in the bowels of the earth: These have layd theirs (which every true loyall heart [...] leeds to think of) in the bosome of our Sove­raigne. They covered their treason with earth: These with Heaven: with pretences of defending the Prote­stant profession, the prerogative of the King, the Lawes and liberties of the Land, whereby they have not on­ly captivated many of the injudicious mul [...]de; but even the Throne it selfe.Lamen. 4 20. The breath of our nostrils, the Anointed of the Lord is taken in their pitts; Of whom we said, under his shadow we shall live. Their pretences have so farre prevailed with our Soveraigne. That he confides more in a popish partie then in a protestant Par­liament. Ezekiel 19.4. This is a lamentation, and must be for a lamen­tation. They now pretend to be all for the King, the King; Iohn 19.15. as much as the Iewes for Casar. Wee have no King but Caesar: no King but Caesar. As if Caesar had had no such loyall Subjects in the world as the Iewes were: but when they had served themselves of Caesar and abused his power to the murdering of Christ, they soone discovered themselves: and Caesar had no such desperate rebels, and implacable enemies upon earth as they were. So the Papists and their faction cry out, The prerogative, the King, and Caesar: as if the King had no such subjects and friends upon earth as they are. [Page 43]But marke my words. If ever they can serve them­selves of His Majestie: and by the abuse of his power have their wills, to murder Christ in His members and root out the Gospell and the professors of it (which Lord in mercy preserve His Majesty from) but if they once obtaine but this. If they doe not prove the most deadly and desperate enemies His Majestie ever had, let mee dye the death of a false Prophet.

The searcher of hearts knowes (Oh that our Sove­raigne knew as well) how the hearts of all His loyall Protestant subjects bleed within them for the soule of our Soveraigne. To see his confidence removed from his true Protestant subjects, whom hee can only confide in, and whom Catholicke Princes trust rather then those of their owne Religion. To see, I say, his confi­dences withdrawne from [...]em, and leaning upon a company of popish, blou [...] [...]es, whom no prote­stant prince but himse [...] [...] [...]urst trust. Lord give thy judgements to the [...]ing [...] Doth not His Majestie know that with the p [...]p [...] [...] protestants are Here­tickes: and with Hereticke KINGS and Princes they take a short course, have a quicke way of dis­patch? Doth not His Majestie know, or will none of his great Divines informe him, That [...]he Catho­licke Doctors Reges & principes possunt de jure etiam a pr­vatâ persond occidi: Francis. de Ve­ron ubi supra: hold it lawfull for any pr [...]vate person to kill a Hereticke King? Yea and th [...] though he bee not sentenced, excommunitated, or deposed by the Pope, if his heresie be notorious saithCajetan, 22 ae. q. 4.2.2. Cajetan? Or if he beAndreas Eu­daemon. Apol. pro Garnetto. c. 10. p. 276. Et Mariana de Rege & Regis instituti­one Lib. 1. c. 6.7, 8. pag. Fas est subditis Reges & Princi­pes quibu [...] viri graves haereseos Crimē impegerint [...]uavis Ratione è medio tollere. publikely defamed for an Hereticke; or so repu­ted by grave and judicious men? Nay, that it is not onely lawfull, butObligati sunt subduia [...] prin­cipes haereticos depell a [...]os & hujusmodi prin­cipes suos non tantuns le [...]time possunt detu [...]bare sed etiam ad hoc praecepto Divino & vincu [...] [...]ctil simo [...] extrem [...] A [...]ma [...] peri­ [...]o [...]enen u [...]. Creswell in Philopat. [...] 2 Num. 160.162. necessary: not onely that they may doe it but they are bound to doe it. And that by the command of God upon perill of their soules. And [Page 52]this is not a Vniversa Theo­logorum Schola tenet, & est certum ac de fide Quem cunque Principem Chri­stianum si a [...]o [...]ano Catholi [...] Religione [...] se [...]e destex­ [...] & a [...]es [...]oca [...] voh [...]e it ex [...]e sia [...]m [...]b [...] po [...]sta [...]e & Digatate ex ipsa vi juris Di [...]ai & huma ni: [...]oc que & a [...]te Omnem senten [...]iam Pon­tificis. Et suld tos quoscunque Liberos esse aboumi Iuramenti obligatione quoad de Obed entia praesti tissens posseque & debere bujus­undi hominem tanquam Aposta tam ex dominatis eijcere [...]e alios inficjan. Cresw. Num. 137 Non est propria Iesui [...]arum sed Totius Ecclesia (& quiden. ab aniqu [...]ssi [...] is Temporibus) conscasion [...] [...]cepta nostra Doctrina est. Eudaem. Apol. cap. 3. private opinion, but the opinion of all their Divines, ana of their whole Church, if we may believe themselves. Nay it is not only lawfull and necessary: but ifPendet Chri [...]ianum Reg [...]um a Pontifice in hoc ut possit non [...]um consulere aut consentire ut Regnum Regem sibi pernitie. sum deponat sed [...]t [...] praeciper [...] & [...]ogere ut id facias. Suares: defens: fid: Lib. 6. cap 4. [...]ct. 17. people should be loth to offer violence to their PRINCE the Pope may command and compell them to it.

When the Papists shall as publikely and unanimous­ly d [...]sclaime this Doctrine, as they have proclaimed it, And the Parl [...]ament broach such doct i [...]es and the pro­testants drinke them in. Then let His Majestie flye from his Parliament and protestant subjects to secure his life and Crowne among the Papists. But in the meane time, O what a piece of Arch Treason was it! By sowing contention betweene His Majestie and Par­liament to draw His Majesty to betray Himselfe into the hands of a generation, that in Conscience think they may kill him when they please.

Nay are taught. That in conscience they are bound to kill him, if he please not them in Matters of Religion and may with a Nodd from Rome be commanded to kill him. Oh what an inextricable labyrinth, have these wretches brought our Prince into, by perswading him, The intentions of his Parliament are against his Dignity and prerogative? The Lord rebuke them that so perswade him: Yea the Lord rebuke thee Satan. But what better suggestions can breath from them that are Parl [...]ament adversaries from generation to generation. This is it that hath moved his Majestie to cast him­self into the armes of Papists: Where he is as safe as a [Page 53] lambe in the middest of wolves. Suppose that party (pretending his prerogative and thereby seducing a great part of the Kingdome to assist them.) Suppose they prevaile.

What a condition is his Majesty in? Either he is in danger of losing his Religion, and being reconciled to Rome, Or if not, of losing his life and forfeiting his Crown from himself and his posterity. Nay possibly he may lofe all, though he should abandon Religion and be reconciled to Rome. For so Simanca determines.Si Reges aut­al [...] Principes Christian [...] fa­cti sunt Haere­tici protinus subjecti & va­salli ab eorum Dominio li­berantur, Nec jus hoc recu­perabunt quamvis. post­e à reconcilian­tur Ecclesiae & propter haere­sin non solum Rex regno pri­vatur, sed et­iam ejus filii à regni succession­ne pelluntur. Simanca de Occult. tit. 42. see. 2 If Kings or other Christian Princes be turned Heretikes the [...]r subjects are presently freed from their Dominion, neither shall they recover their right againe though they be afterwards reconciled to the Church. And as a King looseth his kingdome by Heresy so his children lose their right of succession. And to look no farther then Henry the fourth of France. Did his being reconciled to Rome, secure either his life or Crown? Lord give thy judgments to the King. Lord give thy judgments to the King.

I but no fear of this. The Papists have taken the oathes of supremacy and allegeance. And what are we the better? An oath upon the conscience of a Papist is like a collar upon an Apesneck: that he will slip on for his Masters pleasure, and slip off againe for his owne. Hear but how Pascenius scoffes King Iames for the in­vention of that oath and you will see his sonn hath little cause to trust them for all their taking it.Vide in tantâ astutiâ, quanta sit simplicitas. Iuramentum tot circumstantiis connexuisse existimabat, ut salvâ conscientiâ, nullâ ratione a quoquam dissolui possit. Sed videre non potuit si Pontifex juramentum dissolverit, omnesejus Nexus sive de fidelitate Regi praestandâ sive de dispensatione pariter non admittendâ pariter dissolu­tos fore. Imò ali [...]d dicam admirabilius. Iuramentum si iniustum apertè declaretur Neminem obligat. Sed ipso facto nullum est. Regis vero juramentum iniustum esse ab ipso Ecclesiae Pastore sufficienjer declaratum est. He [Page 54]saith he, Vide in tantâ astutiā quanta sit simplicitas Iuramentum tot circumstan­tiis connexuisle existimabat vt salvâ conscien­tiâ nulla ratio­ne à quo quam dissoluiposset, sed vidore non potuit ei Pon­ti ex luramen­tum dissoluerit omnes eius Nexus sive de fidelitate Regi praestanda sive de dispensatio­ne pariter non admittenda pa­riter dissolutos fore &c. Vides igitur jam in fumum abiisse illius obligationem, ut vinculum quod à Sapien­tibus ferreum putabatur mi­nus sit quam stramincum Pascenius in Resp. ad Episc. monit. Iacobi Regis. 2 Sam. 16.21. how simple they are, in all their craft: he thought he had composed an oath with so many particular cir­cumstances, that it could not with a safe conscience be dispensed with: but he could not see that if the Pope loosed the oath, all the knots of it whither concerning allca­geance to the King, or not suffering the oath to be dispensed with, they are all untied. Yea that which is more admirable. If the oath be publickly declared to be unjust, it bindes none, but ipso facto is made void. Now the Pope hath sufficiently declared this oath of the Kings to be unjust; so that the obligation of it vanishes into smoake and that bond, which those wise men thought to be as strong as brasse is lesse then a straw. And now what Faith can his Ma­jesty give to or what Confidence can his Majesty have in the oath of these men?

And yet as if it were not enough. To withdraw the heart of our Soveraign from confiding in his sub­jects, The venome of this treason reaches farther. And as Achitophel knowing that if Absalon were recon­ciled to his Father againe, it would be his destruction, put Absalon upon such a businesse as he knew was a scarec capable of reconciliation. So this cursed faction knowing that upon union between his Majestie and Parliament followes their deserved ruine: have coun­celled yea even compelled his Majestie to that, which (if any thing) might make the breach between his Majestie and his subjects incurable. Oh that vast ef­fusion of English bloud which hath bin already not only in Ireland but in England! The sunne hath not seen so many carkasses of English men lying upon their native soile in many hundred yeares. The Lord see and avenge it upon them that are the originall cause of this bloud-sheading. The violence that is done to me and [Page 55]my flesh be upon thee, ô Papacy, shall the Inhabitante of Ireland say. And my bloud upon thee, ô Prelacy, shall England say That That's the Helena for whose sake all these warres are. For the defence of the Prelacy the Scotck warre was commenced (though P crogative and Monarchy was pretended) and for the same we may conceive the warre of England is pursued. We may say to that faction as Ioah did to David. 2. Sam 19.6. Thou re­gardest neither Prince nor servants for this day I perceave that if Absalon had lived and all we had dyed, it had pleas [...] thee well. They regard neither Prince nor people for we may easily perceave; that if England and Scotland imbrue themselves in one anothers blouds; or England tear out its owne bowells, though all we dye so the Hierarchy survive, they would be well pleasen. Shall they escape by their iniquity? thou Lord in tey dis­pleasure shalt cast them down.

As for our Soveraign. Thou ô God in whose hands the hearts of Kings are, free his heart from the coun­cells and ingagements of mischeivous men and men of bloud. Give him a true understanding of and a due con­fidence in the loyall affections of his Protestant subjects. Bring him back among us rather in the prayers and tears then in the blouds of his people.

And you my brethren so many as have any sparke of loyalty in your breastes and I hope you are all full of it, desire and seeke the same thing, yee of this City: Yee of the honorable Nation of the Scots be not yee the last to bring the King back to his house. 2. Sam. 19.11.12. Yee are his brethren, yee are his bone, and his flesh, why should yee be the last in bringing the King back to his house againe? even to his house of Parliament? Assuredly if his Ma­jesties life were bound up in one haire of his head, as [Page 56] Nisus was, Cui splē didus Ostro, Inter ho noratos medio de vertice ca­nos crinis in­haerebat magni fiducia Regni. Ovid. Metam. Application the third by way of Exhor­tation first to the Parliament he might be more secure there then he can be among Papists and Cavaliers if every haire of his head were a life.

I come to a few words of Exhortation. First To you the Members of the honorable House of Parliament. Secondly, To you the rest of my brethren. First for you honourable and beloved. This text, this truth tells you what you must look to meet with. God hath opened to you a great doore of opportunity for the promoving of his Churches good but their are many adversaries. God hath called you together to a great work: but you must look our adversaries will do their utmost either by craft or cruelty to cause the work to cease. That which our Sa­viour spake to his Disciples to confirme their hearts against the persecutions of their adversaries. The same say I to you to steel your hearts against the oppositions of your adversaries. Matth. 5. So saith our Saviour persecuted they the Prophets that were before you. The same say I to you. So maligned they the Parliaments that were before you. So slandered they the Parliaments that were before you. So plotted they against the Parliaments that were before you. So said they of them. We will come upon them and they shall neither know nor see till we are in the middest of them, and slay them and cause the work to cease. Therefore be you in nothing terrified of your adver­saries.

Durate & vosmetrebus servate secundis.

Bear up against their oppositions. After ages shall keep thankesgiving dayes for your deliverance, as you now do for the deliverance of your forefathers. You have the rememberance of that great deliverance as an [Page 57] incouragement to your hearts this day. Drus. Apopht [...]. Qui custodivit Patres, custodiet etiam filios. Deliverances past are the pledges of future deliverances. And this advantage you have above your forefathers. That whereas they neither knew their danger nor sought deli verance, yet were they delivered. You see your danger, flee to God by prayers, tears, fastings for deliverance: You have the pray [...]rs, and tears of all the Churches and Saints of Christ poasting incessantly to Heaven upon the same Embassage and can you faile of deliverance? Remember againe the goodnesse and greatnesse of your cause, and what Luther said to Melancthon. When upon that opposition, which the German reformation mett with all, he was much troubled a and disquieted in his spirit,Cum effet Me­lancthon ani­mo admodum anxio non tam sui quam ipsius exitus & poste­ritatis causâ: Lutherus mo­ [...]et, vt quia non hominum sed omnipotentis Dei sit hoc ne­gotium omni deposirâ sollicitudine totam molem in illum reii­ciat. Cur, in­quit, te Cruci as? si Filium suum Deus pro nobis impendit, quid trepidamus? quid metuimus? quid an­gimur & tristamur? an Satanas est illo potentior? Cur mundum â Chirsto debellatum reformidamus? Si malam causam defendimus: cur non mutamus propositum, si-piam atque jastam cur Dei promissis non confidimus? praeter vitam certè nihil nobis Sata­nas etipere potest; at vivit tamen & in sempiternum regnat Christus sub cujus tu [...]elâ veritas est. Peccatores quidem sumus non uno modo sed tamen Christus idcircò non est mend [...]x cujus causam agimus. Fremant Reges atque populi quantum volent', qui caelos inhabitat, deridebit cos. Causam hanc Deus absque concilio nostro gubernavit ad hoc usque tempus & protexit, is quoque ad optatum sinem tandem perducet. Sleid com. l. 7. not for his own sake out for the works sake and the issue of it, and posterityes sake, Luther gives him councell. That seeing the businesse was not mans but Almighty Gods. Laying aside all care he would cast the whole weight of it upon him. Why (saith he) do you vex your self? If God have bestowed his Sonne upon us, why are we afraid? what tremble we at? why are we distracted sadded? Is Satan stronger then he? Why feare we the world which Christ hath conquered? If we defend an evill cause, why do we not change our purpose? If the cause be holy and just, why do we not trust Gods promises? Certainly there is nothing beside our lives that Sathan can snatch from us: and though we dye, Christ lives and reignes for ever, under [Page 58]whose tuition the truth is. We are indeed sinners more wayes th [...]n one, but our sinnes shall never make Christ (whose cause we are ingaged in) a lier. Let the Kings of the earth and the people rage as much as they will: he that sits in heaven shall laugh them to scorn. God hath hither­to ruled and defended this cause without our councells he alsowill bring it to the desired end. May not all this be applied unto you? but specially this last clause? God without your councells, above your councells by naked and immediate providences hath carried on his work in your hands hitherto: and he will give it the desired, prayed for issue: you may be confident of it.

Only: as your cause is good, so see that your wayes be good. Remembring what the holy ghost saith; Proverb. 16.7. When a mans wayes please God he maketh his very enemies to be at peace with him. Let your personall wayes. Your publick wayes. What you act as men. What you act as Parliament men, please God: and reape the fruit of it in peace with or triumph over all your enemies. For your personall wayes, your conversations as men. Oh, me thinkes, if any of you when you came to this As­sembly were of vaine conversations (as other men are.) Yet so many prayers, so many sermons, so many Fast-dayes, so many dangers, so many deliverances, such va­riety of admirable, astonishing providences, as you have known: should have prevailed with your hearts to abandon all, and become eminently gracious, exact in all your wayes. But if not. If there be yet any sinne found upon any of you. If any of you be conscious that any of his wayes: though never so secret, be displeasing unto God: Let me in the feare of God and in the bowells of our Lord Iesus beseech you. As you desire successe either to your councells, or armes. As you tender the [Page 59]good of your native country (which I know is deare unto you, why else should you put your lives in your hands to do it service?) Oh breake off your sinnes by repentance: why should men of brave and honourable spirits, staine and diminish their glory by any one sinne? That as it was said of Naaman he was a mighty man of vaiour: but a leper. So of any of you. He is a prudent man, abrave speaker, but — a profound statist: a worthy patriott but — Oh let there be no But, For Gods sake, be you all as the Sunne, without one spott. Why should a man denude himself of the protection of the Almighty for one sinn? It was said of Achilles that he was. Styge armatus. Fulgent. Myth. But he that repents of his sinns that believes in Christ whose wayes please God is Caelo, Christo, Deo, armatus: armed with heaven, with Christ, with God. Would any at such a time as this, in such a service as yours be without this armour? Oh let your wayes please God, and you shall not neede feare your adver­saries.

And as your personall wayes: So your publick wayes. The things that you transact as publick persons: let them be exact. Walke and work by rule. Appelles be­ing asked why he used such exact care in limning pi­ctures made this answer: Pingo aeternitati: I limne for eternity. The things that you have now to do, are not only for the present but future ages. Your actions will live in the memory of men, as long as men shall live upon earth. You work for eternity: Therefore be exact: work by rule, by line and plummet. Let all your aimes be pure and good. Fix your eye upon Gods glory. Drus. Apopth. Quicquid agas, propter Deum agas. Let that be your motto which was his. Propter te Domine: propter te. Aime at God in all. And walke with God in all. See the [Page 60]pillar [...] fire go ng before you.

[...] [...]orant, That your taking up of armes is [...] of d [...]spute. Now no time for that. [...] [...]ay. It is no more then other of the [...] of Christ n [...]v [...]b [...]n driven to before, you, the [...] to▪ French, the high and low Dutch Churches. [...] Germany when the Protestant Princes and States were tre [...]t [...]g about a defensive league In con [...]aiue adhibin fuer [...] non lure n­sul imo [...] [...]ed Th [...]o [...] [...] qu [...] qu [...]: Lu h [...] au [...]m [...] do [...] [...] stratu [...]on [...]s reusten [...]um & ext [...]bat e us h [...]d reliber­lus (um u­tem in h [...]c de­liber tione pe­r [...]t [...] [...]uris doce r [...]nt Legibus esse perm [...]ssum resistere non­nunquam, & nune in eum ca­sum de quo in­ter-l [...]a [...]eges me [...]tionem f [...] ­c [...]n [...] rem esse deductam: Lu­ti erus iogen [...]ē profice [...] s [...] hoc nesciviss. Et qu [...]a Leges Politicas Evā ­geliam a [...]m. pugnet ant ab­oleat: deinoe quoni [...]m tem­pore t [...]m cubio & f [...]rmidoloso multa possunt accidere [...]ta ut non modo [...]us ips [...]m [...]ed con­scien [...]ae vis ae [...]ecessitas arma nobis porrigat defensionis cuisa faedus posse [...]niri dicit. sive Caesar ipse sive quis alius fortè bellum eius Nomine faciat. Sle [...]d. l. [...]. not only Law­yers but D [...]vines were called to give their councell in the thing. Luther who had always taught, That the Ma­gistrate ought not to be resisted, and in the times of the Anabaptisticall tumults, had written a book to that pur­pose. Being one in the Consultation, and hearing the lawyers declare. That it was permitted by the funda­mextall Lawes; sometimes to resist: and that now matters were brought to that very state of which the Lawes made mention. Luther did ingenuously professe that he knew not so much before. And because the Gospell doth not im­pugn nor abolish nationall Lawes. And because in such a time as that was, uncertain, and full of feare, many things might fall out so as not only Lawe but conscience and ne­cessity might put armes into their hands: Therefore he did conclude. They might lawfully enter into a league of defence whether Caelat himself, or any other in his name should make warr upon them. And presently pub­lished a book: therein admonishing all men that they should not yeild obedience to the Magistrats command­ing them unto that warr against the league.

I know many in the Land charge the preachers of the Kingdome, and those that have petitioned you so often for reformation in doctrine, worship and discipline as the kindlers and formenters of this unnaturall warre. But O Lord if we have done this▪ if there be such iniqui­tie [Page 61]in our hands, then let the enemy persecute our soule and take i [...]let them tread down our life upon the earth, and lay our honour in the dust. We have not desired this wofull d [...]y O Lord thou knowest it, our desire was to have obtai­ned the establishment of religion in purity & peace w [...]th­out blond, ô Lord thou knowest it. Quod si non aliter.

But if the sinnes of England bee such, and the in­gagements of our adversaries to their superstitious wayes be such. That there is no other way to have popery cast out, the Church reformed the Gospell assured to us and our posterity then this. Hac mercede placent. The will of the Lord be done. Goe you on undauntedly in that blessed worke of reformation. Thinke you heare Christ speaking to you as Caesar did to his Fer­rie-man in a storme. Perge contra Tempestatem forti Animo Caesarem fers & fortunam Caesaris. Beare up cou agiously against the storme you carry Caesar and Caesars fortune. Thinke you heare Christ so saying unto you.

Pergite contra Tempestatem forti Animo Christum fertis & fortunam, Ecclesiam, gloriam Christi. Beare up couragiously against the storme; you carry Christ with you, and the Church the fortune, the glory of Christ. If the Tempests and flouds of the ungodly rise against you, remember you have not only the sighes and teares of Gods people for you, but Christ imbar­ked with you, who is able to rebuke the stormes and command a calme. You are a Parliament of prayers and teares, if ever any: and as Amb. said to Austins Mo­ther. Non potest perire tantarum lachrimarum filius. A Child of so many prayers and teares cannot miscarry.

And yet as you are to be couragious, so to be caute­lous. As to bee confident, so vigilant: To have a [Page 62] watchfull eye over, and a prudent care to suppresse your adversaries. Herodot: in Terpsi [...]h. c. 1 9 [...]. Darius the Persian being inraged against the Athenians by a treachery of theirs, layed this in­junction upon one of his servants, that alwayes as hee sate at meate he should thrice cry, Here memento A­theniensium. You need no such Monitor. This fifth of November, in its yearely revolution cries loud in your yeares. Domini memento te papistarum. Not so much to inrage you against their persons, as against their Religion. Not to say as he did there. ô Iupiter, &c Lord grant that I may be revenged upon the Athenians. Not to study revenge upon the Papists, so much as upon popery, not to suppresse the Papists, so much as to suppresse popery, if the one could be done without the other. What need there is of this, let a Divine that had searched into the bowels of popery tell you.Doctor Iohn white in his Ser­mon at Pau's Crosse. Dicretum fuit in Conciltis Toleta­nis ut quisquis succedentium Temporum Regni sortiretur apicem, non ante conscenderet Re­g [...]am sedem quā inter Caetera Sa­cramento pollice­retur Nullum fe non Catholicum permissurum in suo Regno degere, sed armis haere­ticos persequere­tur Ribadeneira l. 1. de Principe christiano: c. 2 [...] Pa­pistry (saith he) can neither stand with peace, nor piety. The State therefore that would have these things, hath just cause to suppresse it.

But what course is to be taken for the suppressing of it? Shall wee take that course for the suppressing of popery which some of theirs prescribe for the suppres­sing of the truth. Decretum fuit in consiliis Toletanis, &c. They made decrees in some of their counsels. That every King before he bee installed should, sweare among o­ther things. That hee would permit no man to live in his Kingdom, that is not a Roman Catholick, but will pur­sue all Hereticks with the sword. I know it is disputed among Divines. Whether it be lawfull to use com­pulsory meanes in matters of Religion. And no lesse a­mong Politicians whither it would bee successefull. I shall neither take upon mee to determine those disputes. Nor direct the wisdome of the great councell of the king­dome [Page 63]in a course for suppressing popery. Only in briefe the meanes to be used to this end are, either sacred, or civill: Acts of Religion, or of State.

For religious meanes, I conceive that as the re-establishment of Popery in Queen Maries dayes was an Act of State and of the whole Kingdome assem­bled in Parliament: so if the State, the Parliament now assembled would please to indict some Day or dayes of solemne, Nationall, professed humiliation, for that sinne of the Nation, (which as farre as I could ever learne, was never yet done) it might bee a happie meanes to expiate that sinne, and to purge the Land from that bloud of Martyrs, which it yet groanes under, and would blessedly prepare the heart of the Nation for a more thorow perfect Reformation. We observe it in particular persons that if they slide out of profane and sinfull wayes, into wayes of more retirednesse without any evidence of a sincere and proportionable Humilia­tion: That Reformation seldome proves lasting or saving. I know not why the same may not bee verified in Nationall Reformations. And among other things which possibly might bee causes why the wrath of the Lord was not removed from Hierusalem, notwithstanding Josiah's so glorious Reformation, this may bee one because the Land was never humbled for the Idolatries or Bloudsheds of Manasses, but looked upon the reformation as sufficient without humiliation which verily hath been Englands course to this day: we have blessed our selves in a kinde of Reformation: But never tooke to heart the Idolatrous and bloudy Lawes enacted by our forefathers to bee humbled for them.

Next to this as a second meanes for the suppres­sing [Page 64]of Popery, I would subjoy ne the casting out from among us of all appearances of Popery; every that lookes like Rome, every thing of which the Pa­pists may say, this you borrowed from us. True it is the Israelites by Gods expresse commandement, bor­rowed of the Aegyptians, Iewels of silver, and Iewels of Gold, but when they imployed those Egyptian Iewels to Egyptian worship, and turned their Egyptian gold in­to an Egyptian God, you know what followed. I condemne not every thing received from Rome as simply evill: But certainely as long as the Papists see any such things among us in our publike worship. They will but scorne us, and our Religion as imperfect, and unable to furnish us in the service of our God without being beholding unto them.

The third Meanes is; To ridd the Church of scan­dalous Ministers, that, what by their corrupt doctrine, what by their abominable lives, have exceedingly hardned the Papists against our Religion and streng­thened them in their owne.

Fourthly, By complying as neare as possible may be with other reformed Churches in all things. The re­solution you have put on for uniting with the Church of Scotland is one of the blessed'st things for the utter subversion of popery that hath beene since the first re­formation.

And lastly, Plant a faithfull, painefull, powerfull, Ministery through the Kingdome. And give mainte­nance and incouragement answerable. But O Lord, in such a corrupt State of Clergie and Universities, where shall we finde faithfull men to plant the Nati­on with? The harvest is great the labourers few, O pray [Page 65]yee the Lord of the Vineyard to send forth labourers into his harvest. To give the word, that great may be the mul­titude of them that preach it.

As for Civill meanes of rooting out Popery, I shall wholly leave them to the Councell of the State.

Only one thing more let me adde, which I cannot without sinne forbeare.

If ever you would root popery out of Engl [...]nd, with the uttermost of your vigour prosecute the af­faires of Ireland. If Popery prevaile to the suppres­sing of the true Religion there: Doe not thinke you can prevaile to suppresse popery here. I know your Do­mesticke affaires are great, your occasions of expen­ces vast; yet I remember what the Historian saith of the Roman State. There was nothing did more evi­dence the greatnesse of their spirits, then that at such a time, as Hanniball was even Ad portus. Their trea­fure exhausted by long Warres, Their Armies routed diverse times, The State at the lowest ebbe that ever it was in: Yet even then; when a mighty Warre lay upon their backes, They did not remit the care of any affaires, though never so remote from them. And no­thing did more make Hannibal despaire of taking Rome; Then that he heard, supplies of Souldiers were sent out of the Citie into Spaine, even then, [...] 22. c. 3 [...]. when he with his whole army lay before their walles. I know not whither any thing would more please God or procure a blessing upon your affaires at home, I am sure scarce any thing would m [...]e dant your adversaries at home and abroad, then to see you at such a time as this, sending supplies into Ireland.

And you my brethren the rest of you that stand be­fore Exhortati [...] the peopl [...] [Page 64] [...] [Page 65] [...] [Page 66] the Lord this day. Withdraw not your assistance from the honourable Houses of Parliament, in that or any other worke so just, Honourable and pious. You see they meete with opposition from their adversa­ries: impossible it is, it should be otherwise. Oh let them not meete with discouragment from their friends, from their brethren. No question it was worse to Nehemiah to heare Iudah say. The strength of the bearers of burdens is decaied and there is so much rubbish, wee cannot build the wall: Then it was to heare the adversaries say. We will come upon them and they shall neither know nor see till we are in the midst of them and play them, and cause the worke to cease. That which the adversaries said was no more then he looked for. But this of Iudah was unexpected. O let not London say, let not England say. The strength of the bearers of burdens is decaied. The expences of the Irish warre and of the English affaires are such a burden, wee can beare no longer, our strength is decaied: wee cannot build the wall: the worke must cease. I know your burdens this way have been great, and in this City farre greater then in other places of the Kingdom, and are like to con­tinue still. For though I hope it is not in the purposes of God to destroy England, nor to destroy London, yet I have thought sometimes: The purpose and intent of God hath beene to humble, and attenuate London, and England. For Englands long continued peace, had a­bundantly increased Englands wealth, and the abundant creased of Englands wealth had proportionably in­creased Englands pride. The age before us knew not that excesse of bravery in clothes and utensils that we were growne unto. And the generation growing up, was like to exceed us in both. God saw us labour [Page 67]so dangerously of a plethory as his wisdome and love judged it needfull to abate and exhaust our fulnesse at least so much as is super fluous, and not matter of sub­sistence, but matter of pride unto us: which if we can willingly and chearefully resigne up to the disposall of God we may possibly thereby obtaine and secure our lives, Lawes, Religion, the things that are, or should be dearest to us. But if we hugge our wealth, when God would have us let it goe, Take heed we lose not that, and all the rest. Me thinkes I reade it in the foot­steppes of God towards England. God hath said. I will abate the wealth and pride of England. Me thinkes the succession of these three warres within these few yeares (which comes not without the speciall providence of that God who ruleth in the kingdomes of men) the ex­pences of all which must lye upon England, speaks it. That the purpose of God is to abate the pride and wealth of England. And me thinkes we should say as Me­phibosheth did, 2 Sam. 19.30. Yea let him take all for as much as my Lord the King is returned againe in peace to his owne house: might we but see our Soveraigne Lord the King brought in peace againe to his owne house, and to His Houses of Parliament. Might we but see the King of Kings upon his holy hill of Zion. Christ in his beauty, on his Throne. The Church reformed, truth and peace established: let him take all.

I perswade my selfe every honest heart that is loyall to God, to the King, to the publicke weale would wil­lingly speake it and seale it, did not our adversaries by their crafty insinuations indeavour to divide as much between the Parliament and people as they have done betweene the King and Parliament. That would [Page 68]faine perswade the people of this Nation, with the Ape in the emblem to cut in under the arme of the tree whereon they sit and plunge themselves into a gulph and sea of misery.

To this purpose as they have tolde his Majestie, so now they tell the people. That the Parliament will alter Religion. A charge like that of Rabshakeh against He­zekiah and as true. When he would perswade the people God, would not helpe them: because Hezekiah had altered Religion. Isaias 36.7. If thou say to me we trust in the Lord our God; is it not he whose Altars & high places Hezekiah hath taken away & sayd to Iudah and Ie­rusalem you shall worship before this altar? Truth is. This is all the alteration of Religion the Parliament hath made. They have taken away the high places and Altars: that they have done & intended to proceed to command all worship to be according to the rule of Gods word. To say to England, you shall worship according to this rule. And this is he great crime of altering Religion. My brethren be not deceived. [...] [...]tio Perse­ [...]riva. o [...]ru­ptiva. As in naturall so in civill and morall things there is a double alteration. There is a perfective alteration. And there is a corrup­tive alteration. To alter Religion so as to corrupt Reli­gion, was the plot and work of the Popish Prelats and their faction. To alter their alterations, to antiquate their innovations, to reduce Religion, to its pure originall perfection (which cannot be done without alteration of some thing introduced) that was the purpose and work of the Parliament, and for this it is our adver­saries crie against them. They will alter Religion.

I but then the Parliament will alter the government of the Kingdome. Yes. Just like as they altered Religion. As in Religion such alterations as tend Ad perfectionem [Page 69]are not to be condemned: So likewise in Polity and civill government. Plato tells us, That in all Common­wealths upon just grounds there ought to be some changes. And that Statesmen therein must beehave themselves like ski [...]f [...]l Musicians, Qui artem Musices non mutant, sed Musices modum.

But they do things without his Majesties consent. I that is our greif and our adversaries triumph. That our adversaries have so farre prevailed upon the heart of our soveraign as to perswade him to with draw first his presence, then his assent from the great Councell of his Kingdome. And thereby force them, Either to do things without the consent of our soveraign, Or else, do nothing, but sit still, and expect their owne, & the Kingdomes ruine And in such a case is it so high acrime to determine things, necessary for the safety of King and Kingdome, without consent of his Majestie when it cannot be obtained? I have read that the Per­sian Monarches were wont to call the Peers, and Pre­sidents of their Provinces to Councell; but giving them no freedome nor liberty of Councell. For every one of them had [...] plate, or tile of gold▪ to stand upon in the Councell house and if he gave councell that the King thought well of,Kecker Polit. the plate of gold was given him for a reward: but if he delivered any thing contrary to the Kings minde, Valer. Maxim. l. 9. c. 5. Flagris caedebatur And one writes that Xerxes in his expedition against Greece called his Princes together, and spake to them to this purpose. Least, saith he, I should seeme to follow only my owne Councell, I have assembled you, and now do you re­member; that it becomes you rather to obey, then ad­vise. Our adversaries would faine have it so with the Peers and Parliament of England: and have a long [Page 70]time bin labouring to perswade his Majestie it ought so to be, and would make the like impression upon the people now. But you my brethren beware of their insi­nuations and know. That they that devide between his Majestie and Parliament or between Parliament and people are the greatest enemies of King, people, and Parliament. This is the first time that ever loyalty to the King was set in opposition to fidelity to the Parlia­ment. The first time that ever it was thought possible to draw the English Nation to desert their Parliament un­der the notion of adhering to their King. Oh let not this age beare the date of such infamy. Did ever Par­liament do more for the Lawes, and liberties of the Nation with more danger and detriment to themselves: And will you when they have need of you leave them: well here is our comfort: God hath not left, God will not leave his cause, 1. Kings his work, his people. 1. Kings 8. The Lord our God be with us as he was with our fathers: let him not leave us nor forsake us; that he may encline our hearts unto him to walke in all his wayes and to keep his commandements and his Statutes and his Iudgements: He, even he maintaine the cause of his servants and of his people Israël at all times as the Matter shall require that all the people of the earth may know that the Lord is God and that there is none else.


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