OF all people the true Church of God hath the best friends, and the most enemies: In the Revelation it is said to be clothed with the Sunne, and to walk in white robes. It carries in one hand the lamp of Truth, and in the other hand the beauties of Holinesse; against both which there [Page 2] is in wicked men a malignant and an active contra­riety.

Which veine of opposition hath runne downe from the dayes of Cain to this very houre, and hath erected its rigour in all the methods of Serpentine designes and in all the furies of Dragon-like rage and cruelties.

But still the great God (who is the hope of Israel, and the Saviour thereof in the day of trouble) hath stept I [...]r. 20. 8. downe in the nick of time, either to crush that inso­lent fury, or to defeat those artificiall plots of his and his Churches adversaries.

Amongst the many instances which may be given, this (here in the Text) is as Remarkable as Any, and as sutable to this dayes occasion.

If you please to look back to the third Chapter, Chap. 3. you shall light upon one Haman (an Agagite) a person of ignoble originalls, and of an accursed race, and of as wicked a Nature: He being hoised up (like some ex­crementitious vapour) into the place of great dignity and power, by the sole beames and warmth of his Princes favour, improves this sudden greatnesse and affection, not as a cloud to refresh, but only as a thun­der-bolt to ruine and destroy the Church of God: For he fals into serious consultation, how and when to put them all to the sword: hee is almost a whole yeare in ripening of this bloody; and abhorred de­signe.

And now (all things being ready for the birth) hee presumes to play the game above board, yet po­litiquely; for considering that his owne name and strength were insufficient axes to beare and wheele [Page 3] on so grand a mischife: hee therefore cunningly in­sinuates the work into the King Ahasuerus, and ea­sily interesseth him therein; whereby the mischie­vous devise gained countenance and authority.

But mark how he gained both these: not by an in­genuous relation, but only by a forged calumny, and by a taking-accusation of the Jewes: foure things he surmiseth against them.

First, that they were an infamous people (There is, A charges against the Iewes saith he in chap. 3. 8. a certaine scattered and disper­sed people) as if they had beene a company only of poore, wandring, shifting, and shuffling vagabonds.

Secondly, that they were an humorous people [their Lawes are diverse from all people] an odde people, and such who loved to be singular.

Thirdly, that they were a factious and rebellious peo­ple [Neither keepe they the Kings Lawes] They must see Scripture or Law, or else no obedience from them.

Fourthly, they were a dangerous people: [It is not for the Kings profit to suffer them] as long as these live, you must not think to taxe and get what you please.

And hereupon his modest request is, That there­fore they might be all destroyed, no more then that, and no lesse.

Ahasuerus (without any judiciall enquiry and hea­ring the parties thus accused) suddenly credits this Courtiers report, and gratifies him in his suit: For the effectuall dispatch whereof there issues forth a Commission under his Seale (being first drawne [Page 4] by one or both his Secretaries) and directed to the Lievtenants, and Governours, and Rulers of every Province, to destroy, to kill, and to cause to perish all the Iewes, young and old, little children and women in one day, and to take the spoile of them for a prey: as C [...]ap. 3. [...]er. 12. 13. you may expresly read in the third Chapter, the twelfth and thirteenth verses.

How Haman and his complotters blesse them­selves and rejoyce, that their designe got on thus pros­perously, and even long for the day when all must be put in execution, you may easily imagine.

And indeed the day drew very neare: But then, (O take notice of the wheele which turnes every wheele, of the first mover that disposeth of every motion!) the never-failing God interposeth him­selfe, discovers, disturbs, disappoints all this destru­ctive plot formed against the Jewes, in the City Shushan, and other Provinces.

The Summe of all is this: contemned Mordecai is advanced, Esthers request for her selfe and people is accepted, the plotting enemy is discountenanced and hanged, and the whole designe is quite altered: For in the twelfth month, on the thirteenth day of the same, when the Kings command, and his decree drew neare to be put in execution; in the day that the enemies of the Iewes hoped to have power over them, it was turned to the contrary, that the Iewes had rule over them that hated them.

Which words containe in them three passages.

First, the maturity of a bloody designe: [The day for the decree to be put in execution drew neare]

[Page 5] Secondly, the confidence of blood-sucking adversaries [In the day that the enemies of the Iewes hoped to have power over them.]

Thirdly, the contradiction of all this by a good God: [Though it was turned to the contrary, that the Iewes had rule over them that hated them.]

I could out of all these parts take occasion to dis­course of many excellent points: as first, the depth of that implacable enmity which lies and swels in the hearts of wicked men against the Church of God. Secondly, the studious activity of that malice and ha­tred, as not to be satisfied and extinguished without the bloud and ruine of Gods people. Thirdly, the severall wayes and degrees of divine permission, in giving scope to the wickedly active and acting prin­ciples in the adversaries of his Church, with the true reason thereof, and how much divine wisedome, un­spottednesse, justice, and Soveraignty appears in such a permission. Fourthly, the three fatall plague-tokens (if I may so call them) of unsuccessefulnesse, and imminent ruine to the Adversaries of Gods people: namely first, Bloudinesse of intention: secondly, Nearnesse of execution: thirdly, Boldnesse of ex­pectation.

But I must have respect to you, and the work of this day; and therefore I shall only touch at two other pro­positions, which are these.

First, That God can and will make unsuccessefull the bloodiest contrivances, and the hopefullest con­fidence of his Church-destroying adversaries.

Secondly, That he can and will make them, As suc­cesselesse [Page 6] in respect of his Church; So reflexively pernicious in respect of its adversaries.

I begin with the first of these. Namely, That God Doct. 1 can and will make unsuccessefull the bloudiest con­trivances, and the hopefullest confidences of his Church-destroying adversaries You may in rhe text read a decree for the killing of the Iewes, and the near­nesse of time for the executing of it, and the enemies confident hopes; and yet Gods Soveraigne defeating and frustrating of all. Three t [...]ngs premised

Before I confirm this truth, give me leave to pre­mise three particulars.

First, That there is a difference to be made twixt the Molestation of a Chuuch, and the Desolation of a Church: The adversaries may be windes to tosse this Arke, but they shall never be Rocks to split it.

What Luther confidently spake of himself, Impellere [...]. 118. possunt, sed in totum prosternere non possunt: Crudeliter me tractare possunt, sed non extirpare: Dentes nudare, sed non devorare; Occidere me possunt, sed in totum me perdere non possunt.

Or what we maintain against the Papists and Armi­nians concerning Habituall Faith; that same may as truly be affirmed of the Church Militant (the proper subject of faith) Premi potest, suppremi non potest; shee may be oppressed, but she shall never be suppressed: concutipotest, excuti non potest: shee may be shaken, but shee cannot be shivered.

We are troubled (saith the Apostle) on every side, yet 2 Cor. 4. 8, 9. not distressed: we are perplexed, but not in despaire; per­secuted, but not forsaken; cast downe, but not destroyed: [Page 7] As St. Hierom once spake to his freind, Scias homi­nem Christo deditum mori posse, vinci non posse: a Chri­stian may die, but he cannot be overcome; So the Church may often be disturbed, but it shall never be destroyed.

Secondly, You must distinguish twixt probability, and twixt infallibility of destruction: the Church of God may fall into such an eclipse, into such an hour of temptation, that not only in the insulting fancies of the enemies, but also in all the commentaries of hu­mane Reason, it may not only seem, but really be in the very way, nay, upon the very brink of destruction it may (as David once did) walk in the shadow of death; destruction may be as near to it as the shadow is to the body; so near, that with Peter she may cry out, Master! Save us, or else we perish.

But yet eventuall and infallible destruction shall not befall it; God will step in and prevent that. You may read in one of the Psalmes, that the Church was as near to destruction as a lamb sticking between the Psal. 124. 6, 7. teeth of a lion was near to be devoured; and yet God took the prey out of the teeth: and as near to destru­ction as the bird is to catching, which is fallen into the net, and intangled; and yet God brake the net, and the bird escaped; againe, as near to destruction as the brand is to burning which is thrown into the fire; & yet God hath snatcht his Church out, even as a fire­brand Amos. 4. 11. 1 Sam. 23. 26, 27, 28. is snatched out of the fire: When David was hem'd in with Sauls army, yet God made a way for him to escape: When Peter was fettered in prison, and the next morning to be executed; yet God by an Angel Acts 12. 7. [Page 8] delivered him: When the three Children were caste to the fiery furnace, yet God preserved them: W [...]h [...] Dan. 3. 24, 25. Chap. 6. 22 Gen. 22. Daniel was throwne to the lions, yet God kept him: When Abraham was lifting up the knife to kill Isaac, yet God stayed his hand.

When the City of Leyden was so long, & so strictly besiedged (as I think) by the Duke of Alva, that they were forced for their sustenance to search and scrape the dunghills, and boyle old leather, &c. And the Duke in the language of Blasphemy threatened the defendants: Why That very night the windes tur­ned, and the tide swelled, and the waters came in, and forced him to raise the siedge.

Thirdly, You must distinguish twixt a particular per­son, and twixt a Church; It may oftimes so fall out, that the cruell designes of wicked adversaries may prevaile to the destruction of this or that individuall person (If that may be stiled a destruction, which yet even­tually redounds to the enlarging of the Church: for seed when it is sowne multiplies the more; and san­guis Martyrum is semen Ecclesiae: Faecundi sunt Marty­rum Cyprian. cineres) but they shall never prevail to the ruine of the Church.

Herod, in Acts 12 2. kills Iames with th [...] sword: and Acts 12. 2, 24. yet in v, 24. for all that the word of God grew and mul­tiplied. It is one thing to take a rafter out of the house, and another to demolish the house it self; to loose a S [...]mile. board in the ship, and another thing to loose the ship it self. It is with the Church in persecuting times, as it is with wheat in the sifting; perhaps some graines may slip through, and yet the bulke may and doth re­main [Page 9] behind: the Adversaries must first learn the art to kill God, as they have already the malice to fight against God, before they shall be able utterly to de­stroy the Church of God, For God (when they come to destroying work, to root out his Church) will cer­tainly infatuate and prevent them.

And this I shall assay to confirm partly by Scriptures, Three De­monstrati­ons of the point. partly by Instances, and partly by Reasons.

First, By Scriptures: which give no hopes of good speed to any destructive designes: the phrases with which such wicked intentions are set forth, and by which God expresseth himself against them, do abun­dantly manifest it:

The Sciptures stile these wicked ruinous designes, sometimes dreams; & dreams are but pleasant follies & delusions, the empty bubbles of the mind, children and Tales of fancy, idle and fruitlesse notions; mear bables.

Sometimes fits of madnesse: Why doe the Heathen rage, and the people imagine a vain thing? Mad men Psal. 2. 1. are persons of strange conceipts and adventures, yet foolish, impossible, inconsistent, vain: They will pull the Sun out of Heaven, and remove mountaines, but they cannot; such irrationall and furious heats are there in wicked men against Christ, and against his Church, and just to as much purpose.

Sometimes abortive or untimely fruits, which hast­en out before their just time, live not, but die; let that of David (speaking of the adversaries of Gods Church) serve in stead of all: Behold! Hee travelleth with iniquity, and hath conceived mischiefe, and brought Ps. 7. 13, 14. [Page 10] forth falshood: Here is a womb to breed a wicked plot, and a time of travell and birth, but all that it comes unto is a lye or falshood; no such child of destruction as was imagined.

Again, let us peruse those phrases by which God expresseth himself against these destructive plots of his Churches adversaries; sometimes he is said to de­spise their image: O Lord! When thou awakest thou shalt Ps. 73. 20. despise their Image: wicked men are in most respects but images; rather the images of men, then men; ra­ther the images of Christians, then Christians; That Religion unto which they do pretend is but an image or form of godlinesse; And so, their destructions of the Church are but images; they are the draughts, the portraitures or colours of a destruction, but shall be noe reall destruction; for God despiseth, contemneth, slighteth, or makes void that image.

And sometimes God is said to laugh at them, and have them in derision; to see how sillily furious and bu­sie Ps. [...]. [...]. they are in building of a Babel, in stopping the course of the Sea, in assaying vanities and impossibili­ties to undermine Christ and his Church. Now after all, What have they got? &c. And sometimes he is said to blow upon them, and blast them, and bridle them, and disappoint them, and to bring all their councells and confederacies to nought, as you may read in Esay 37. 27, 29. and in Psalm. 17. 13. All which expressi­ons doe manifestly demonstrate this truth, that God can and will make all their designes, attempts, and hopes unsuccessefull.

Secondly, By instances: And here the field of [Page 11] testimony is very large; you cannot dip into any one age of the world, there is no Chronology either Sa­cred or Ecclesiasticall wherein you can read or find that in such a year, or at such a time God suffered his enemies utterly to destroy his Church.

'Tis granted, you may light on severall ages wherein the Church hath sailed on the waves, and perhaps swam in rivers of blood: but when the enemies at­tempted the utter subversion of it, still God hath stept in, and defeated the adversaries, and rescued his own people: I will give you a taste of some places.

When Pharaoh (that Egyptian adversary) from op­pression, advanced to the destruction of the Israelites; then God looks down, pitties his people, delivers them with an out-stretched arme, and not only defeats but destroyes their adversaries.

Sennacharib (that Assyrian adversary) no lesse wil serve his turn, then blasphemy against God, and a full ruine of Hezekiah and Ierusalem; and for this he prepares a mighty host: But then God puts his bridle into the mouth of this wilde horse, smites his camp, turns back himselfe, and which is more, suffered him to be slaine too.

The like may be instanced in Antiochus Epiphanes, and in the Pagan persecutions of the Church, which when they were cast out like a flood to drowne the Rev 12. Church. Constantine the Great was then raised up to stave off that destructive fury, and so he did by his con­quests over Maxentius and Maximinus: Yea, that infa­mous Apostate Iulian after all his successelesse plots and actings, at his death, blaspheamingly confessed, [Page 12] Vicisti Galilaee! that Christ was too hard for him.

What should I speak of the defeatings & boundings of the Antichristian plots and furies, which have been acting above these thousand years; and notwithstan­ding all their lyings, decrees, devices, attempts, burn­ings, murtherings, resolves, confederacies, assistan­ces with the power of Emperours, Kings, Rulers, they hitherto cannot, nor ever shall be able to destroy the Church of Christ: the Church yet lives, and shall spread more and more.

Thirdly, By reasons; the reasons to convince men of this truth shall be taken, First, from God. Secondly, from Christ and his Church. Thirdly, from the enemies themselves.

First, from God. Reas. 1

I doe confesse, that, were the Church left hand to hand with her enemies, and had not a God to side with it, shee were no more able to sustain her self against the policy of her enemies, then the lamb against the foxes; Nor against the fury of them, then the sheep against the lions; or as a little spark of fire, against an ocean of water: Gaudeo quod Christus Dominus est, alioqui totus desperâssem, writes Myconius to Calvin, upon the view of the Churches enemies.

But there is a God, and that God is on the Churches side: and this, some of the enemies of God have con­fessed; let us flee (said the Egyptians, Ex. 14. 25.) from the face of Israel, for the Lord fighteth for them, against the [...]. 14 25. Egyptians.

Beloved, I beseech you to observe, that there is on the Churches side,

[Page 13] First, The Covenant of God: in which he doth en­gage all his Glorious Attributes to be not only a re­ward, but also a shield unto his people: as you may expresly read in Gen. 15, 1. So that if omniscience be able to see, and omnipotence be able to hinder; as­suredly Gen. 15. 1. none of the adversaries plots & attempts shall ever succeed to the destruction of his Church, though they may be faire for it, and very near.

Secondly, The affections of God: and we all know that the affection of love is of all other the most tender, and the most active; now if either Relations, or Donati­ons, or Estimations can discover, and entitle to Affe­ctions, then is the Church sure of Gods Affections: For

The Relations twixt God and his people, are that of a father to his child (Israel is my son, my first borne:) and Ex 4. 22. that of an husband to a wife (Thy maker is thy husband, Isay. 54. 5. the Lord of Hosts is his name:) and that of a King to his Subjects (whose affections to his people one shadows out by the pelican) Now can you imagine that a ten­der father, a loving husband, a just King will (if they can help it) suffer children, wife, subjects, to be whol­ly destroyed.

The Donations of God to his people are wonder­full: If greatest bounties be the Charecters of dearest love, surely then God wants not of love to them, for he hath given his Christ to them, his Spirit to them, Himself to them, and will give eternall glory to them: And after all this, will he (think you) suffer his con­temptible and conquered enemies, and vassalls to con­quer and destroy them.

[Page 14] The Estimations of God touching his people are singular, his thoughts of them are pretious, and high, and honourable; and therefore hee stiles them his friends, his House, his Temple, his Garden, his Vine­yard, his Jewels, his Delight, his Kings and Priests, nay the apple of his owne Eye. Now is it possible to fancy, that God will suffer his wretched and despised adversaries to destroy his annointed, to plunder him of his Jewels, nay to teare out from him the very apple of his eye.

Thirdly, the Providence of God: This Providence which our late Complotters were pleased so to scoffe at, this is on the Churches side.

And what is this Providence of God? surely it is the right hand of his Covenant, the actuall vigour of his infinite Attributes: It runnes to and fro through all the world, and orders all the motions of Heaven and Earth.

Foure things are very considerable in it.

First, it is an Vniversally intimate eye, diving into all the faculties, and risings, and framings, and actings of all and every creature: I know thy abode, and thy going out, and thy comming in, and thy rage against me, saith God of Sennacherib, Esay 37. 28.

So that there is no one nature, no one faculty, con­siderable in the naturall or morall frame of it; no kindling of one thought, no grudging of one desire, no hatching of any one imagination, no whispering of one word; but all lies as naked to Divine Provi­dence, as the eminentest mountaine lies obvious to the brightest noon-day of the Sunne.

[Page 15] The Masques of actions, and Curtaines veile only towards the eyes of men, but there is no darknesse to­wards him who is light it selfe.

Secondly, it is an Vniversally Soveraigne wheele; upon the pleasure of which all actions and issues are commanded: as the motion and stay of the wheeles Ezek 1, 21. which Ezekiel saw were according to those of the li­ving creatures. There is no creature a maker of it self, or that can be a Lord over his owne heart and works, and events: All these fall under the ordering of God, the supreame Agent, and that with an unavoydable subjection and determination, My counsell shall stand Isay 46, 10. and I will doe all my pleasure, Esay 46. 10.

Thirdly, it is an infinite dispensation: there is no­thing requisite, either to the impedition of the Churches enemies, or to the conservation of the Church it selfe, but is to be found in Divine Provi­dence: And therefore in Zachary it is set out by seven Zach. 4. eyes and by seven lamps: and in Ezekiel it is set out by faces and wings, and hands, to expresse that suffi­ciency Ezek. 1. 8. of Gods Providence, for all meanes of helps to his endangered Churches.

Fourthly, it is a Watchfull Sentinell: Hee that keeps Israel, doth neither slumber nor sleep. Excellent is that Ps. 121. 4. Isay 27. 3. place in Esay 27. 3. speaking of a Vineyard (which you know doth represent the Church for her owne weaknesse, for choicenesse, for delight, and for fruit­fulnesse) he addes, I the Lord doe keep it, I will water it every moment: lest any hurt it, I will keep it night and day.

Now summe up all this, there is a speciall Provi­dence of God which clasps the Church, as the fethers [Page 16] of the hen doth the chicken: And it consists of Acti­vity, and of perfect Knowledge, and of Soveraigne Au­thority, and of Al-helping sufficiency, and of most tender vigilancy for his people, and against their ene­mies. Must you not then grant me my position, that he will frustrate all destructive plots and attempts, though never so hopefull and neare?

Secondly, From Christ and his Church. Reas. 2

Here I might shew you (but time will cut me off that I may not spread it) foure things in him, which assure us that his Churches adversaries shall not pre­vaile to ruine it.

As first the ancient conquests of all the Churches adversaries, amongst which the world is one: All Christs conquests are for his Church; and shall con­quered enemies now conquer?

Secondly, the dearest purchase of Christ: for so the Church is, which he ransomed by his heart blood, and will he now suffer them to be destroyed?

Thirdly, the foundation to his Church: the Scrip­tures stile him the corner stone, and that Rock upon which the house was built, which no waves nor stormes could wash or drive downe.

Fourthly, the Head of his Church: will he be, an head without a body? Read at your leasure in what a benigne aspect he stands towards his members, in Rev. 10. 1. and in what a severe posture he drawes out himselfe, and all the armies of heaven against his ene­mies, in Revel. 19. from verse 11. to the end.

Thirdly, from the enemies themselves. Reas. 3

Who though they swell much in their owne eyes, and seeme to be the disposers of all men, and pre­sume [Page 17] they can doe what they list; and like some of the persecuting Emperours will think themselves to be a kinde of Gods: yet

First they are but men at the most, and men at the best: And what is man? that which is no more than man is no lesse then vanity; meere man is but the dreame of a dream; but the generation of a fancy, but a va­nity, but the curious picture of nothing; a poore, feeble, unable, dying flash.

Secondly, they are but Naked men: they have no God with them, or for them; did God ever com­mand them to destroy his Church? Did he ever pro­mise unto them in that service either Assistance or Reward? Assuredly wicked adversaries have nothing but what hell and wicked men can help them with.

Thirdly, they are but Wicked men: hearken how the Scripture styles them, Haters of God; Enemies to God; Fighters against God: the very reason why they contend against the people of God is, because they see any thing of God in them: and shall wicked men be stronger then God?

Fourthly, they are the only persons Cursed of God, and fully threatened, even in this, that they attempt the destruction of the people of God: Take that one place for all in Zach. 12. 2, 3, 4. Behold! I Will make Ierusalem a cup of trembling unto all people round about, when they shall be in the siege both against Iu­dah, and against Ierusalem.

3. And in that day I will make Ierusalem a burthensome stone for all people: All that burthen themselves with it shall be cut in pieces: though all the people of the earth be gathered together against it.

[Page 18] 4. In that day, saith the Lord of Hosts, I will smite every horse with astonishment, and his rider with madnesse, and I will open mine eyes upon the house of Iudah, and I will smite every horse of the people with blindnesse:

Are blind horses and mad riders likely to prevaile?

6. And I will make the Governours of Iudah like an harth of fire among the wood, and like a torch of fire in a sheafe, and they shall devour all the people round about on the right hand and on the left, &c. Shall the wood prevaile against the fire?

Besides all this, the Lord doth deliberately (as I may so speak) set himselfe against them: he directs his arrowes at them, and doth so earnestly pursue them, that he not only makes their designes unprosperous, but likewise (in the event) to themselves pernicious, which is the second point, and comes now briefly to be handled.

That God can make the bloudiest contrivances, and Doct. 2 hopefullest confidences of his Church-destroying adver­saries not only Vnprosperous, but also Pernicious or Hurtfull to themselves [The designe in the text is tur­ned quite contrary, and the Iewes have rule over them who presumed to have destroyed and ruined them.] Thus Saepe in magistros scelera redier unt suos.

There are three things which I have observed con­cerning Note the Churches distresses and deliverances.

First, the deliverances of it have been (usually) at the times of eminent extremities: The wicked are not alwayes high enough to be destroyed, & the people of God are not alwayes low enough to be delivered: but eminent Extremities have ordinarily beene Gods Oppor­tunities.

[Page 19] That eminent deliverance out of Egypt, was, when their burthens were doubled, and Pharaoh would not hearken to them.

That singular deliverance out of Chaldea, was at such a time when their condition was as the dry bones of which God said to the Prophet, Can these bones live?

That deliverance also out of the Antichristian and last troubles shall be, when the two witnesses are slaine, and the enemies make merry: Rev. 11. 7, 8, 10, 11.

Secondly, the deliverance of the distressed and endan­gered Church hath been (usually) crowned with the addition of some new and singular mercy: As

When the Church was delivered out of the Egyp­tian bondage, they were then led away to Canaan.

When they were delivered out of the Caldean capti­vity, the Temple thereupon was re-built, and filled with the glorious presence of Christ. When the Churches shall be delivered from the great Antichristian plots and cruelties, there is promised unto them a New Ie­rusalem, a new heaven and a new earth.

Thirdly, the Eminent rescues of the Church, have been, and shall be conjoyned with the eminent destru­ction of its adversaries: When the Israelites were de­livered out of Egypt, their deliverance was accompa­nied with the destruction of Pharaoh & of all his hoast.

When the Iewes were delivered out of Babylon, it was with the destruction of the Caldean Monarchy, by the Persians: And when the Church shall be delivered from the Antichristian Cruelties, it shall be with the utter fall of Babylon, which shall be throwne like a mil­stone into the Sea, and never rise any more.

But I cannot prosecute this notable Subject accor­ding [Page 20] to the dignity of it, I will rather leave it, then mangle it; the time is almost fled, I will doe what I can to post after it: give me leave to make some use­full applications of all this to ourselves, and then I wil commit the work, and our selves to Gods blessing.

The uses which I shall make of all which hath at this time been spoken by me, and of late hath been observed by your selves, I shall reduce unto three heads.

First, Of exhortation to a seasonable duty, the duty use 1 of Thankfullnesse: O that men would praise the Lord for his goodnesse, and for his wonderfull works to the children Psa. 107. 8. of men: Surely this is a singular work, and yet men are heavy to it, or else David would never have pressed it so affectionately: in another place he brings three arguments at once to move us to praise God: Praise Ps. 147. 1. yee the Lord, for it is good to sing praises unto our God, it is pleasant, and praise is comely: Two of these argu­ments respect us: It is our emolument and good: we get more mercies by being thankfull for our mercies; and it is our gracefull, as wel as gracious Ornament: An unthankfull man is an ugly and ill-favoured man; but thankfullnesse is a most becoming garment to a Chri­stian; And it is Gods contentment; of most musick he delights in this: there are four things which are ve­ry Note pleasant to God. First, An upright heart. Secondly, An humble spirit. Thirdly, A believing soule. And Fourthly, A thankfull breast.

That this sweet note of Thankfullnesse may be the better raised, give me leave to descant a little upon that miserable and unfortunate designe against your selves and the City, lately contrived, and intended to have been put in execution.

[Page 21] There are at the least ten remarkable dashes in it.

First, the Horror of it: and lesse I cannot style it; Livy reports of a designe to dispatch the whole Senate of Rome in one hour; and at Carthage there was a project to cut off at once the noblest and truest family to the state:

But this unhappy plot (had it taken effect) might have proved the Funerall of all our Sanctuaries; the Grave of all our Religion; the Dooms-day of all our Liberties; the Ruine of Countrey, of City, of Par­liament, of All.

Secondly, the Vnnaturallnesse of it: For Nero (that monster of mankinde) to wish that Rome had but one head, which he might take off with one blow; for him to set Rome on fire, and solace himself in behold­ing the flames and ashes of it; this was but like him­self; Such barbarous acts were no way strange for his monsterous disposition: For Papists to contrive the blowing up of a Parliament, this agrees fulwell with the modest principles of their bloud-thirsty and cruell Religion.

But for men who professe the Protestant Religion, yet to contrive the ruine of it: for Members of a Par­liament to devise the ruine of a Parliament: for them who so seriously have protested (and not without some execrations) the defence and preservation of all, thus maliciously to entrap and hazard the safety and sub­sistence of all; What is this, but viper-like to gnaw out the bowels of that Countrey which bred them, and of that Parliament which all this while hath defended and preserved them?

Thirdly, the Cruelty of it: What could have beene [Page 20] expected lesse, then that of Simeon and Levi (brethren in iniquity) who (after a pretence of favour) came bold­ly Gen 34. 25. upon the City of Shechem, and slew all the males with the sword? Nay, I feare the tumult might have ended like that of Shalman who spoiled Beth-arbel in the day of Hos. 10. 14. battell, and the mother was dashed in pieces upon her chil­dren.

Here might you have heard the confused noise of the Warriours, there might you have seene garments rolled in blood; one street flaming with fire, another street groaning under the wounds of death: some cry­ing out, kill and murther them; others crying out, O pity and spare us. In one house perhaps the Parishi­oner hunting after his Minister to braine him; in ano­ther house the son laying hold on his father to pistoll him: some hiding themselves, and then burnt; others hasting to fly, and running only upon the point of the sword and speare before hand disposed to every corner to slay them. One cals out, O spare the Parliament, ano­ther, O spare the City: another, O spare my father, spare my mother, spare my tender children. But in this rage nature would have been forgotten, law would have been forgotten, religion would have been forgotten, relati­on would have been forgotten; because before this, the feare of God would have been forgotten.

Fourthly, the madnesse of it: every sinner is a foole, and Solomon saith, a mad man too. Did ever any wise man think to repaire his house by subverting the foun­dations of it? or to preserve himselfe by splitting his ship? or imagine to stand if a Parliament should fall? Good Lord! that any should so forfeit themselves in devising, or rather in believing, that these men who [Page 21] would have ruin'd one world, could make another; or that they would prove restorers of our liberties, who contrived the lawlesse and mercilesse ruines of all our safeties!

Fifthly, the injustice of it: What is my trespasse, what is my sin, that thou hast so hotly pursued after me, said Iacob Ge. 31. 36. to Laban. May not this Parliament say as much to all them who so bloodily act against them?

You know well enough that familiar story of Aristi­des, whom a person desired to write his name in the shell to be banished, and only for this reason, because all said that he was a just man.

O how unjust it is, and I feare will stand upon infa­mous record to our posterity, that many of their An­cestors sought to destroy their own refuges against de­struction: struck at them who (to avoid the stroke of justice) are risen up to strike all; as if theeves and rob­bers should arme themselves to judge the Judge who durst to question and judge them.

Sixthly, the ingratitude of it: By thy Providence wor­thy deeds are done to this Nation, said Tertullus unto Foe­lix. Within these few years, O how we groand under the burdens of conscience by an high Commission? and under the burdens upon our liberties by heavy taxa­tions: the learned speeches of some of the Complot­ters are palpable witnesses to what I now speak; and through Gods blessing on the Parliaments care and paines we are eased of both.

And now after all, to be like the unthankfull Ro­mans, to condemn that African Scipio who had saved all their State. Or to be like that monster (of whom I have read) who that night that his Prince pardoned [Page 24] and released him, got out and slew him. To burne Michael Balbus to the Empe­rour Leo Armenius. Vide Zo­uaram in Annal. that ship which brought us to shore: to wound that Physitian who healed our wounds; the Lion did not thus to the poor man who eased him of a thorne in his foot. It is the very dregs of basest ingratitude to re­turne the sowrest of mischiefes for the sweetest of kindnesses.

Seventhly, the hypocrisie of it: under the pretence and affectation of peace, to intend the most dismall and abhorred of cruelties.

I have read of Garnet the Iesuite, who upon a treatise of Equivocation, plaisters on this title, A Treatise against lying and fraudulent dissimulation: And truly this plot fell nothing short of that artifice; for under the name of peace, a more savage destruction is intended; only Amasa is the more complementally saluted, that hee might not see the sword of Ioab.

For my part, if yet Truth might have the Vantguard, and Justice might have the Body; I should rejoice that Peace might bring up the Reere: Nay, if that place seems too low, let them all stand in rank, so that Truth may still have the right hand.

But this is no new plot to whet swords, and yet talk of peace: there was an overture of peace from Spaine with England, when at the same time the Armado was to set saile. And that for ever odious massacre in France was guilded over with the solemnity of Nuptials: Hea­thens have been more candid this way, then the Pa­pists by farre.

Eighthly, the impiety of it: with what a contempt of Fasting, and scorne at our depending on Gods Pro­vidence, was the time for the execution of this plot de­signed: [Page 25] what religion are these men made of, who after so sacred and solemn a Protestation, could yet studiously contrive the perfidious breach of the same? what a mock­ing of God is this? what a mocking of men? what a mocking of their owne consciences?

I feare that some of them took the Protestation much like as Arrius (that infamous Heretick) took his, who ha­ving been condemned in a Generall Councell (as Socrates relates) and by the commandment of Constantine exiled; and by the violent mediation of some recalled, so that he would conforme to the Nicene Faith; he having writ down his own private Creed, and thrust it into his bosom, when he came into the presence of the Emperor, and had the Nicene Faith propounded to him, being demanded whether he really did, and constantly would hold that Faith? he (clapping his hand upon his bosom whereinto his own written Creed had been formerly committed) an­swered and vowed, that he did, and would constantly hold and professe that Faith, meaning not that Nicene Faith, but that contained in his bosome.

Ninthly, the Policy of it: and I assure you, the more secret our dangers are, the more dangerous they are: the poyson destroyes more surely then the drawn sword: And therefore the Iesuits (it hath been their trick of old) do seale up all their intended mischief with an oath of Secre­cy. You know well the oath of Secrecy which Gerard the Iesuite gave to Catesby and Piercy &c. when the Parliament was to be blown up. And in this plot, to hand it on from any discovery, at least something neare an oath for secre­cy is contrived: But that was not all the policy, for the very manner of conveyance and drawing others in, also was exquisitely subtle: This seale was always ready to be [Page 26] clapt on any tempered wax, and in truth it found many a discontented, and self-seeking, and malignant spirit ea­sily to take the impression.

Nor was this all, but just like the Papists in the Pow­der-treason, who before the execution of it, varnished it with the title of some famous exploit for the deliverance of the persecuted Catholikes: and had it succeeded, then they had provided their Proclamations also in a readi­nesse to be dispersed and so to beguile the people. I wonder that our present Complotters should thus hit on the Je­suits moulds, unlesse there bee some Jesuits wits in this designe.

Lastly, the Nearnesse of it: the work was ripe, and the day to act their infamy, and our ruine was very neare: Thus were we sold, thus were we in the valley of the shadow of death, and knew it not.

But notwithstanding all this, and more then this (for more there was then this, which I forbeare to mention, for that I like his art well, who drew one weeping behind a cu [...]taine.) The design is abortive, Mordecai is yet alive, and so is the City Snushan, and so is the Parliament; God hath defeated all, and turned it to the contrary, as my Text doth speak.

O that for all this wonderfull mercy of God we could now learne to blesse him and thank him: it is He, he alone who hath made our enemies liars unto us, and hath hi­therto been the God of our mercies, and of our safeties.

The soule of man may be compared to a clock, and the faculties of that soule to wheels, and the mercies of God to plummets, which should make every wheele to move with thankfulnesse: And so let it be with us this day.

Let our judgements move with a thankfull admiration [Page 27] of Gods goodnesse, and wisedom, and care, and watchful­nesse over us.

Let our Memories move with thankfull recordings, and laying up, and giving out these and other of Gods works of Gods Providence over us: God would have some of the Manna laid up in a golden pot: he is willing to give, but not to lose his mercies: mercies must not be written in water, but in brasse. It is reported of Trapezuntius (a great Schollar) that fell into so great a sicknesse, that he lost all his learning, and he forgate his own name: It would be more then a sicknesse in us, to forget God in his wonders of mercies towards us.

O Sirs! In one mercy there may be many things worthy of our best remembrance: there may be many wonders in one mercy, and there may be many mercies in one mercy; and there may be many lessons in one mercy; and there may be many future supports in one mercy: therefore forget not to get a thankfull memory.

Let our Affections move with thankfulnesse. The heart of man is like an instrument, and every affection is like a string, and every mercy should be like a curious Singer to make the musick of thankfulnesse. O that we could love such a God more, feare such a God more, delight and re­joyce in such a God more.

Let our Tongues move with thankfulnesse: As in a Lottery at every prize the trumpet doth sound, so upon the receipt of every mercy, our lips should sound out the praises of the God of our mercies.

And let our Lives move with thankfullnesse too: mer­cies should be an Anchor to hold us fast to God, not a Tide to carrie us away from him: They should be as a shower of raine to the rose, which thereby proveth more fresh [Page 28] and sweet: He is the thankfull Christian, who becomes a better Christian; A good life is the best transcript of any mercy.

The second Use shall be of Caution and Advise, and Vse 2 indeed some Items are not superfluous in this busie and dangerous age: My advice is threefold.

First, if any plotter, or intended acter for this late designe be here present, my earnest councell unto him is only this, Repent: Even Iudas, who betrayed his Master, when he saw what was done, Repented: and wilt thou be worse then Iudas? Tell not me that thou hast vowed our de­struction, or art bound up by an oath of secrecy. The Ca­suists all of them will fully resolve thee, In malis it is not only lawfull but necessary, mutare propositum, & rescindere votum; wicked vowes binde us to repentance, but not to performance: to confession, not to commission; to detect, not to effect.

And verily this is the way to find mercy with God and man: both of them as yet throw out unto you this plank: they offer mercy to you, though you intended none to them; Ioseph was able to weep, and to forgive, and to nourish those his brethren who once would have killed him, and did sell him for a slave.

Secondly, if any of you touch this golden scepter of mercy which is held out unto you, then in the next place take heed and abhorre for ever any such like future intan­gling.

I will but tell you a tale which I find in Sir Edward Cook, it is somewhat homely, but you may make a good use of it: The fable is of the Cat, and the Mice: The Cat having a long time preyed upon the Mice, the poore creatures at the last for their safety conteined themselves within their [Page 29] holes; but the Cat finding his prey to cease (as being suf­ficiently proved to be their enemy) devised this course: He changeth his hue, gets on a Religious habit, shaveth his crowne, and walkes gravely by the holes of the Mice.

And yet perceiving that they kept their distance, and only peeped out, as suspecting the worst, he gravely be­speaks them thus, Quod fueram non sum, caput aspice ton­sum: Hereupon some of them being more credulous then wise, came forth, but were quickly snatcht up.

The Cat finding this colourable designe to Take, after a while comes again, thinking to draw them out again with the same garb of gravity, and sweetnesse of Rheto­rick; but now the formerly beguild Mice grew wiser, and would come forth no more, only they gave him this short answer, Cor tibi restat idem, vix tibi praesto fidem; we know you too well to trust you any more: make the ap­plication of it to your selves.

Thirdly, to all of you, who are as yet Innocent; the Lord keep you faithfull and steadfast, and never suffer you to stain your consciences with Treachery: There are three which an Honest English hart will never be brought to betray: His God, His Soveraigne, The Parliament: For besides the Irreligiousnesse of such perfidiousnesse, two other snuffes ever follow it.

One is a perpetuall infamy: For this Epitaph only will be set upon the Tombe of such a treacherous person, Here lies the grave of England, The Sepulcher of a Parlia­ment, and the murtherer of his own City.

Another is a sure unsuccessefulnesse: I never read of any yet who finally prospered against God, against Truth, or against our English Senate: When you have done all you can, This you shall find to be the summe of all trecherous [Page 30] plots, viz. A Deep malice, a Proud contrivance, a Subtile inveagling, a Large expence, a Vaine confidence, a Near acting, an Vnexpected discovery, a Just punishment, and a Perpetuall shame.

The last use shall be of Instruction, principally to you Vse 3 (Right Honourable) of the Parliament, and Indefinitely to all the rest of us.

First, To Circumspection: Christ bad his own Disciples to beware of men; and fore-told that a mans enemies should be those of his own house.

It is a sad time, when we may justly cry out as He once did [...]: ô my friends, I have no friends: Trea­chery (I feare) is more at work this day then open hosti­lity.

Some have said that Bohemia, and the Palatine were put off by treachery: Some say that Ireland, I mean the Prote­stants there, are rather betrayed then conquered; and I pray God this be not Englands condition this day. Sure we are, that all over this poor Nation, either a devouring sword, or a fals spirit doth too much prevail; in Country it works, in the City it works, in the Army it works, in the Church it works, yea in the Parliament it self it works: O Lord! that ever any should form a sword to destroy us, who yet can gloze over a speech as if he were ashield to defend us.

There was one (once) who wished that all his body were made of Christall, that so his inward sincerity might be trans­parant to all eyes: And another I have read of, who, might he have had the moulding of himself, Light should have been his Body, and Truth should have been his Soule.

Such windows as these are but notions: doe you rather study and peruse men at the dores of their actions, and then my humble councell will not be unseasonable, to Watch [Page 31] your selves, to watch your enemies, and most of all to watch your friends

Secondly, to Resolution: Be not dismayed by any of these renewed plottings and attempts against you: As the designes against you are many; so the discoveries of them from God have been constant and seasonable; and those should not so much flatt you, as these should raise and quicken you.

It may fall out (and I pray God it may) that as King Ahasverus here in the history of my text; though he was deceived by Haman, and by him incensed against the Iewes even to Decree and Seal their destruction, yet God did turne about his heart, and turned all to the contrary.

So He may also perswade the heart of our King to ap­prehend and to abhorre the subtile and bloudy intentions of our adversaries, and to returne amongst you with his presence and countenance, which would be his Eternall honour, your sweetest comfort, and all our much desired blessing.

Thirdly, to Exectnesse of pious action: you see what great things God hath done for you; O Repent in good earnest, Humble your selves in your fasts in good earnest. Pray and seeke to God in good earnest, Doe and work for God in good earnest, and for the safety of us all in good earnest: Doe not Ficta loqui, nor Ficta agere: This is no time for fencing sport.

Remember still that your worst enemies lie in your own breasts: and your surest friend lives in heaven; get con­quest over sinnes, and that will be the compendious way to get victory over sinners, and to assure God unto you; And pray much; O said a great person, I feare the prayers of Knox: prayer is none of your weakest weapons to [Page 32] prevaile with God, and to prevaile against all plotting and attempting enemies.

Fourthly, to Constancy of dependance on God alone: It is better (saith David Psal. 118. 8.) to trust in the Lord, then to put confidence in man.

Luther on that place calls it Artem Artium, & mirifi­cam ac suam artem non fidere hominibus, & sacrificium om­nium gratissimum & suavissimum, & cultum omnium pul­cherrimum, To trust in God is the art of arts, the wonder­full and great art, &c.

I beseech you when you heare of policies, use means, but still trust on Gods wisdome; when of powers, use means, but still trust on Gods omnipotency; when of contrary events, use means, but still trust on Gods fidelity: Though men may fail you, though friend may fail you, though strength may faile you, though expectations may faile you, though reason, though councell, though your own hearts may faile you; yet, yet still depend on God; He never yet hath failed, He never, never will faile nor for­sake the righteous who dare trust upon him.