Meditations upon the hundred and sixteen Psalm Very profitable for all Christians. With An Application to the present times, showing the true Use of our late Deliverance.  
By THOMAS GIBSON Minister.  Psalm 18. 48, 49. 
O my Deliverer from my enemies, even thou hast set me up from them that rise against me, thou hast delivered me from the cruel man.  
Therefore I will praise thee, O Lord, among the nations, and will sing unto thy Name.  Proverbs 24. 21. 
My son, fear God, and the King, and meddle not with them that are seditious.  
For destruction shall rise suddenly, and who knoweth the ruin of them both.  
AT LONDON Printed by VALENTINI SIMS 1607.   

TO THE RIGHT HO nourable, his singular good Lord, the Lord HARINGTON, Baron of Exton. And to the right Honourable, the Lady HARINGTON, his wife, my very good Lady: Thomas Gibson wisheth all true felicity, continuance in health, and increase of Honour, and graces eternal.  
MOst worthy and true is that saying of Solomon (right Honourable) He 
Prou. 26. 27.  that diggeth a pit shall fall therein: and he that rolleth a stone, it shall return unto him: as if he should say, The treacherous dissembler, and deceitful person, shall feel that mischief which he prepared for another. For, even as sometimes it cometh to pass, that the pit which a man diggeth to catch his neighbour in, taketh his own foot: and that the stone which aman casteth upward to hit his neighbour therewith, falleth upon his own head. So the evil which the wicked person prepareth for the innocent, on a sudden, contrary to his expectation, returneth upon himself. A like saying hath David in the Psalms, Behold, 
Psal. 9 14.  saith he, the wicked shall travel with wickedness, for he hath conceived mischief, but he shall bring forth a lie: he hath made a pit and digged it, and is fallen into the pit that he made: his mischief shall return upon his own head, and his cruelty shall fall upon his own pate. And in another place, the same Prophet 
Psal 37. 12.  saith thus, The wicked practiseth against the just, and gnasheth his teeth against him, but the Lord shall laugh him to scorn, for he seethe that his day is coming. The wicked have drawn their sword, and have bend their bow, to cast down the poor and needy, and to slay such as be of upright conversation: but their sword shall enter into their own heart, and their bows shall be broken. And herein David spoke upon his own experience, How often did Saul purpose and attempt to kill him? how often did he devise and plot to cast him into the hands of the Philistines, to be slain ●y them? ●ut David always escaped, and Saul himself, at the length, was overthrown by these enemies, and miserable ended his days. Haman 
Ester 3. 9  purposed and plotted the death of Mordecai and the poor jews, he had authority from the King, Letters were sent by the Posts into all provinces, to ●co●● out, kill, and destroy all the jews, both young and old, children, and women in one day: but the Lord so provided, by the means of good Ester, that Haman himself was hanged upon the gallows he had prepared for others. Daniel his accusers procure him to be cast into the lions den, but the Lord preserveth him safe from the rage of the Lions, and his accusers are cast into the den, and devoured of the same Lions. And thus he that layeth a stone in his neighbour's way, shall stumble thereon: he that layeth a snare for another, shall be taken in it himself: he that worketh evil, shall be wrapped in evil. Sibi pàrat malum, qui alteri parat malum, He prepareth evil for himself, that prepareth evil for another. Therefore, saith one, this is the mercy and goodness of God, to give such nature to subtle devices, that the nets & snares, are turned upon the devisers and workers of them, that they should cease to hurt the innocent, and their friends, or devise any mischievous plot against them.  
Perillus gave to Phalaris King of the Argentines a Bull of brass, into the which, men being enclosed alive, they might be bruned, that so the Bull would utter a voice. The King first burned this cunning workman in that Bull, that he might have experience whether it was so as he said or no: whereupon the Poet saith, Neque lex iustior ulla, quam necis artifices arte perire sua: that is, There can be no juster law then that the inventors, and workmen of death, should perish by their own art. Eusebius in the life of Constantine, writeth of Maxentius, that he covered a river with a bridge, that he might destroy Constantine coming over it, but by God's providence he lost himself, and many of his by it. There is a worthy example in the life of Hildebrand the Pope, set out by Cardinal Benno, I have read it in sundry Authors of good credit, and it is recorded in the book of Martyrs. The Emperor was wont often to repair to prayer to the Church of S. Marry, which is in the Mount Aventine: but this Hildebrand, whenas by his spies he had made diligent inquiry after all his works, he made the place be marked where the Emperor was wont to pray, and persuaded one by promising him money, to lay great stones upon the beams of the Church secretly, and that he should so order them, that he might throw them down from above upon the emperors head as he was at prayer, and so beat out his brains. Which thing when he was appointed to do, he made haste to accomplish so great wickedness, and sought to lay a huge stone upon the beams: with the weight thereof, the stone drew him down, and the boards being broken under the beams, both the stone, and the miserable man, by the just judgement of God, fell down into the Church floor, and by the said stone he was quite crushed in pieces. Of the which fact after the men of Rome knew, and of the order thereof, they tied a rope to the wretch's foot, and caused him to be drawn three days through the streets, for the example of others. See the Pope's treachery and impiety, respecting no person, time, nor place, and the just judgement of God upon the malefactor.  
In all the former testimonies and examples, we are to consider the malice, and subtlety of wicked men against the innocent: the wisdom, power, and goodness of God, in preserving his children in the greatest dangers, and his justice upon the inventors, and authors of mischief. Of all this, we ourselves, and this whole land have had experience often heretofore, and now of late most of all. In that mischievous and bloody plot, intended and prepared against us, by our adversaries the Papists, pits they have deeply, and cunningly digged, subtle snares, and trains they have laid, but to their own shame and confusion: the goodness of God hath turned their mischief upon their own heads, these things are new and fresh in memory, and we cannot but still daily speak and think seriously of them, and I doubt not buy your Honour hath in private, and that in good earnest thought upon them, and I am sure, that in that famous City, so well governed and taught, many worthy sermons have been publicly preached, showing in far more excellent manner than I can, the greatness of our dangers, the greatness of our deliverance, and the right use of the same. As for my own part, I cannot satisfy myself in wondering at the bloody plots, and malicious practices of our enemies, and in admiring much more the admirable mercy of God to this sinful land. Th● best of us all are too forgetful and careless, and many dull, and ignorant, and want means to instruct them, and stir them up: therefore I have thought fit, for the further instruction of the simpler sort, and to stir up all to some holy duties, to writ and publish this little Treatise, to the view of the world: my purpose in it, is to draw all, to an utter dislike, and hatred of popery, to a sincere love of the truth, to fidelity, and obedience, to their sovereign Lord and King, and to hearty thankfulness to our good God, the King of all Kings: for this purpose I have chosen this worthy Psalm 116. how fitting it is to this purpose, may appear in the treatise following.  
The reasons moving me to dedicated this my poor labour to your Honour, are these. First, because you are the chief in this country, both in power, and professession of the Gospel: and therefore no doubt, will endeavour to the uttermost, to defend the truth, and suppress the enemies of the same. Secondly, to testify my good will and thankfulness, for all your great and manifod favours, and kindness to me and mine, which I am unable any way to requited. For the which, I pray with the Apostle, The Lord grant unto your Honour, that you may find mercy with the Lord at that day: and I say to you severally, Diligat te Deus, quia Dei servos diligis: The Lord love thee, because thou lovest the servants of God. Thirdly, because the matters here handled, as they are pleasing to all Christians and good subjects: so much more to your Honour, then to many, whose danger had been in some respect greater, so the deliverance more: and therefore more thanks and duty required.  
But some perhaps, may think this Treatise unseasonable, coming forth so long after our Deliverance: they will say, it is now too stolen, and forgotten, and many books are extant long since of this kind of Argument. Indeed I confess it was ready for the Press, and approved long since, but it was neglected and slacked by those to whom it was committed. But if our Deliverance from so great a danger be forgotten, (as I doubt it is with many) then have we need of new provocations, and remembrances to call it again to our minds and memories. And though there hath been already much printed, and preached to this purpose, yet I doubt not, but still from age to age, that famous, or rather infamous and notorious bloody plot of the Papists, and so great and memorable a Deliverance▪ will be spoken of, privately and publicly, in Print and Pulpit, to the end of the world: not only in ●hese our lands, but in foreign countries, to the great glory of God, the shame of the adversary, and the comfort of God's children. And therefore upon good ground, to stir us up to a perpetual memory and thanksgiving, for so great a mercy, hath our Church by Act of Parliament, decreed and commanded that day of our Deliverance, yearly to be kept holy: seeing that Act was made, only one day hath been as yet generally observed to that purpose, I hope this treatise will not be thought unseasonable.  
And yet if any distaste this kind of Argument, as stolen, being so ●ft handled by others, let them know, there be many comforts and instructions in the handling of this gracious Psalm; and sundry points of Popery confuted in the Application, will be pertinent and profitable to all Christians at all seasons.  
And thus entreating your honour in all duty, and humility, to accept favourably this my simplepresent, and craving pardon for my boldness, I c ease from further troubling your Honour at this time, beseeching the Lord of Lords to preserve you from all evil, to prolong your days upon earth, to multiply his best, and richest blessings upon you, and yours, to his honour, the good of his Church, & the comfort of your own souls, through Christ jesus Amen.  
Your Honours in all duty bounden, THOMAS GIBSON.   

¶ Meditations upon the hundred and sixteen Psalm.  
1 David being in great danger of Saul in the desert of Maon, perceiving the great and inestimable love of God toward him, magnifieth such great mercies, 13 and protesteth, that he will be thankful for the same.  

Verse 1 I love the Lord, because he hath heard my voice, and my prayers.  
2 For he hath inclined his care unto me, when I did call upon him in my days.  
3 When the snares of death compassed me, and the griefs of the grave caught me: when I found trouble and sorrow.  
4 Than I called upon the Name of the Lord, saying, I beseech thee, O Lord, deliver my soul.  
5 The Lord is merciful and righteous, and our God is full of compassion.  
6 The Lord preserveth the simple: I was in misery, and he saved me.  
7 Return unto thy rest, O my soul: for the Lord hath been beneficial unto thee.  
8 Because thou hast delivered my soul from death, mine eyes from tears, and my feet from falling.  
9 I shall walk before the Lord in the land of the living.  
10 I believed, therefore did I speak: for I was sore troubled.  
11 I said in my fear, All men are liars.   

THe excellency and worth of this Psalm appeareth plainly, both by the Writer of it, and by the matter therein contained. The Writer is David, a King, a Prophet, a man according to Gods own heart. The sweet Singer of Israel, extraordinarily qualified, with especial graces of the holy ghost. The matter is excellent, and pertinent, a Psalm gratulatory, of joy and thanksgiving for some great deliverance from his enemies; so that he writeth and speaketh in this Psalm by his own feeling and experience: he himself was in great distress, both in body and mind: his case seemed desolate and desperate, yet calling upon God, he was heard; and being heard, rejoiceth and praiseth God. He is the best teacher that speaketh upon feeling, and experience in himself of that which he teacheth others. Therefore saith one, that speech is willingly received of the hearer, which is uttered by the Preacher with compassion of the mind: he knoweth best to speak well, who hath learned first to do well; and then doth the seed of the word bring forth fruit when the godliness of the Preacher doth water it in the breast of the hearer. Let us therefore hear this royal and holy teacher, first feeling and practising in himself that which he teacheth others. This Psalm consists of two parts: In the first is set out the great goodness of God to David, and his love and faith to God in the first eleven verses; in the second part, from thence to the end, he setteth down his protestation, profession, purpose, vows, & promises of thankfulness to God for so great a goodness, in delivering him from so great and imminent dangers. The goodness of god he amplifies, in relating the greatness of this distress, that he was near to death, and that it seemed impossible by man's help to avoid the anguish that was seized upon his heart. The greatness of his distress he setteth out in many words, that the snares of death compassed him, the griefs of the grave caught him, that he found grief and sorrow, that he was delivered from death, his eyes from tears, and his feet from falling; that upon the feeling of the present distress, he began to be somewhat impatient, and to distrust God: his faith to God appears in his earnest prayers to God, and in his conquest and victory over all his temptations.  
The ground of his prayers and victory, is the mercy and truth of God; the Lord (saith he) is merciful and righteous, and our God is full of compassion, the Lord preserveth the simple, and this he applies to himself to be an example to others: I was in misery saith he, and ho saved me. Thereupon he rejoiceth and triumpheth, saying, return to thy rest, O my soul. His protestation and profession of thankfulness, he expresseth under variety of phrases and several forms of speech, he entereth into disputation with himself, amplifying the goodness of God, his own willingness to requited, and yet insufficiency to perform in the twelfth verse of this Psalm, saying, What shall I tender to the Lord for all his benefits towards me? as if he should say, I do acknowledge his wonderful and great benefits, and I have some care and desire to show myself thankful; but what is in me? or what have I wherewithal I may requited his kindness? yet I will do what I can; I will take the Cup of Salvation: I will pay my vows, I will offer the sacrifice of praise publicly in his house. The sum and meaning of all is this, that he will for this great deliverance, extraordinarily joyfully with mouth and heart, and openly, praise his God in the public congregation. And this Psalm agreeth with many other Psalms; the beginning of it agreeth with the beginning of the eighteen Psalm; the first six verses of that Psalm; the end of it agreeth with the eight, nine, and ten verses of the sixth Psalm; and the whole Psalm agrees▪ with the thirty one Psalm: and many other Psalms there be of the like argument with this: and now let us first observe from these great dangers and distresses that David was in, that the holiest men are subject to the greatest dangers.  
This is so plain, we need no proof of it, Abraham, Isaac, and jacob, with the rest of the patriarchs, the Prophets, Christ, and the Apostles had sufficient experience of this. Let us consider but one example for all: The Apostle saint Paul saith thus of himself, 2. Cor. 11. 23. that he was in labours abundant, in stripes above measure, in death often; that of the jews he received five times forty stripes save one, that he was thrice beaten with rods, once stoned, that he suffered thrice shipwreck, that he was night and day in the deep sea, in journeying often, in perils of waters, in perils of robbers, in perils of his own nation, in perils among the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren, in weariness and painfulness, in watching often, in hunger and thirst, in fastings often, in cold and nakedness. The manifold and great distress which David was in, both in body and mind, we may see in the sixth, eighteenth, and one and thirty Psalms, before alleged in this present Psalm, and many more.  
And let us further note to our comfort, that in the greatest calamities, the Lord doth not leave his, but doth either lessen their grief, comfort them inwardly, or quite deliver 
Psal. 9 9  them. Therefore the Prophet saith in another place, The Lord will be a refuge for the poor, a refuge in due time, even 
Psal. 34. 19  in affliction: and again, Great are the troubles of the righteous, but the Lord delivereth them out of all. But malice shall slay the wicked, and they that hate the righteous shall perish: the Lord redeemeth the souls of his servants, and none that trust in him shall perish. And in another Psalm he saith, In the multitude of my thoughts in my heart thy comforts 
Psal. 94. 19  have rejoiced my soul. When the waters were upon all the earth, and drowned all creatures which were out of the Ark, yet the Lord remembered Noah and his, and provided 
Genes. ●. 1.  for them. When Abraham seemed to be in great fear and danger, the Lord appeared to him in a vision and said, 
Genes. 15. 1.  Fear not Abraham, I am thy buckler and exceeding great reward. When the Disciples of Christ were in a great tempest in the sea with their master, in such great fear and danger, 
Mat. 8. 24.  that they cried, Master, save us, we perish: Christ arose and rebuked the sea and the winds, and there was a great calm. S. Paul and his company being in danger of shipwreck, he said unto them, Be of good courage, for there shall be no loss of any man's life among you, save of the ship only: For there stood by me this night the Angel of God, whose I am, whom I serve, 
Act. ●7. 22.  saying: fear not Paul, for thou must be brought before Caesar, and lo●, God hath given to thee all that are with thee: Wherhfore sirs, be of good courage, for I believe God, that it shall be so as it hath been told me: and so it came to pass, that they came all safe to land. And of this mercy of God, in delivering his servants in the greatest distress, S. Paul in other places had experience and assurance in himself, for thus he writeth 
2. Cor. 1. 8.  to the Corinthians. Brethrens, we would not have you ignorant of our affliction which came to us in Asia, how we were pressed out of measure, passing strength, so that we altogether doubted, even of life: yea we received the sentence of death in ourselves, because we should not trust in ourselves, but in God, which raiseth the dead, who delivered us from so great a death, and doth deliver us, in whom we trust, that yet hereafter he will deliver us. And in another 
2. Tim. 4. 16.  place he saith thus, At my first answering, no man assisted me, but all forsook me: I pray God that it may not be laid to their charge. Notwithstanding the Lord assisted me, and strengthened me, that by me the preaching might be fully known, and that all the Gentiles should hear, and I was delivered out of the mouth of the Lion. And the Lord will deliver me from every evil work, and will preserve me unto his heavenly kingdom. In this place we have heard the great dangers that David was in, that he was as a bird taken in a snare, that his enemies were ready to compass and entrap him, that he was in danger of life; yet he said, the Lord heard his prayers, the Lord was beneficial unto him and delivered him: and he learned this by experience, that the death of God's Saints are precious in his sight, that he doth dispose them, and hath a care of them: And now let us consider how David behaveth himself in these his great dangers; he doth not murmur, nor despair, but calleth upon God, and trusteth in him: indeed he confesseth his weakness in the eleventh verse, that sometimes he began to doubt of God's promises, as though God had left him, and would not be as good as his word, spoken by Samuel, in establishing him in his kingdom. There are imperfections in the Saints of God, their knowledge is mixed with ignorance, their patience with some impatience, 
job. 3.  their faith with some infidelity. job a most perfect pattern of patience, yet the greatness and continuance of his temptations caused him sometimes to speak foolishly and impatiently. The Apostle S Paul confesseth, that he found in himself the law of the members resisting against 
Rom. 7.  the law of the spirit: in another place he saith, That the flesh lusteth against the spirit, and the spirit against the flesh. But though there be this combat in the Saints of God, yet grace and the spirit prevaileth against the flesh. job in the end confesseth 
job. 39 37.  his folly and impatience, saying to God, Behold, I am vile, what shall I answer thee? I will lay my hand upon my mouth: Once have I spoken, but I will answer no more, yea twice, but I will proceed no farther. And after he doth abhor himself for his rashness, and doth repent himself in dust and ashes. 
job. 42. 6.  And David saith of himself, Though I said in my haste, I am cast out of thy sight, yet thou heardest the voice of my prayer when 
Psal. 31. 22.  I cried unto thee: where he confesseth his own infirmity, but yet that by grace he overcame it. And in another place being greatly troubled and dismayed, by the prosperity of the wicked, and affliction of the godly, at length he goeth to the sanctuary of God, and there learneth to overcome this temptation, and to conclude, that God is good to Israel.  
And the Prophet jonas saith thus of himself to the Lord, 
jona. 2. 3.  Thou hadst cast m●e into the bottom in the midst of the sea, and the floods compassed me about, all thy surges and all thy waves passed over me: then I said, I am cast away out of thy sight, yet will I look again towards thine holy temple: When my soul fainted within me, I remembered the Lord. The wicked in their distress, they despair with Cain, & are ready to hung themselves with judas; but the godly, howsoever they have many temptations, and trials, and great combats between the flesh and the spirit, yet they have a happy end and issue; their faith prevaileth, and overcometh all. David in this place, howsoever he confesseth his own weakness, yet the spirit of God overcometh it; he calleth upon God and resteth on him. Let us learn of him in all troubles and dangers, to fly unto God by hearty prayer, he useth no doubt all good means of strength and policy for his own safety, but yet he contenteth not himself with that, his chief refuge is, to call upon God, as he saith in the fourth verse: Than I called upon the name of the Lord, saying, I beseech thee O Lord deliver my soul. Prayer is the key of heaven. Oratio ascendit, gratia descendit, saith one, that is, Prayer ascendeth, grace descendeth: in sickness, in health, in plenty, in penury, in adversity, and prosperity; in life, in death, prayer is one special comfort, hope, stay, refuge, and sanctuary of God's children, it is their chief weapon, armour, triumph, and victory. The name of the Lord is a strong tower faith Solomon, the righteous runneth unto it and is exalted. Therefore 
Prou. 18. 10. Psal. 32. 6. Exod. 17. 11.  saith David, Every one that is godly will make his prayer to God when he may be found. When Amalek fought with Israel, so long as Moses held up his hand, Israel prevailed, but when he let his hand down, Amalek prevailed. Whereby we see, how dangerous a thing it is to faint in prayer, and that the prayer of the righteous availeth much, if it be fervent, being the chief weapon against our enemies. When Samuel and the children of Israel cried unto the Lord, the 
1. Sam. 7. 10.  Lord thundered with a great thunder that day upon the Philistines, and scattered them, so they were slain before Israel. When the King of Ethiopia came against judah with an host of ten hundred thousand, and three hundred charets, as he went out before him, and set his battle in array, Aza cried to the Lord his God, saying, Lord, it is nothing with thee to help with many or with no power, help us O Lord our God, for we rest on thee, and in thy name are we come against this multitude. O Lord, thou art our God, let not man prenaile against thee: so the Lord smote the Ethiopians before Aza, and before judah, and they were overthrown, so 
2. Cro. 14. 9  that there was no life in them; for they were destroyed before the Lord, and before his host. When there came a 
2. Cro. 20. 22.  great multitude of enemies against jehosaphat, he set himself to seek the Lord by fasting and prayer, and it had this effect, that the enemies slew one another, so that none escaped. When Ezekiah received the letters of Saneherib full of blasphemy and threatening, he spread the letter before the Lord, and calleth, and crieth heartily and mightily unto the Lord, and then he heard from Esay the Prophet, that the Lord would defend that city, and that the King of Asshur should not enter into it.  
Than the Angel of the Lord went out and smote in the camp of Assh ur, an hundred fourscore and five thousand, so when they rose early in the morning, they were all dead corpses; and the same wicked King afterwards, as he was in his Temple worshipping his false god, was slain with 
Isaiah 37. 14. 33. 36.  a sword by his own sons. And David himself in another place saith▪ When I cry, than mine enemies shall turn back: this I know, for God is with me: and in this place he cried to God, and was delivered from the rage of his enemies. And mark I pray you the notable and lively faith of David, being assured that the Lord would preserve and save him: his prayer had nothing availed without faith, but by faith it was 
1. joh. 5. 4.  pleasing and acceptable unto God. Faith saith S. john overcometh the world. Above all saith S. Paul, take the shield of faith 
Eph. 6. 16.  wherewith you may quench all the fiery darts of the Devil. By faith (saith the holy Ghost) our Elders were well reported of, they subdued kingdoms, wrought righteousness, obtained the promises, 
Heb. 11. 33.  stopped the mouths of Lions, quenched the violence of fire, escaped the edge of the sword, turned to flight the armies of the alients, etc. By this faith David overcame all his▪ temptations; but let us see how true and lively a faith he had.  
The ground of his faith was chiefly the mercy and truth of God: the Lord saith he is merciful and righteous, where he describeth the nature of God to be ready and willing to help; and therefore that we should not be terrified, either with afflictions, or with our sins, this mercy he describeth more fully in another place: The Lord is full of compassion 
Psal. 103. 〈◊〉  and mercy, slow to anger, and of great kindness: he will not always chide, neither keepeth he his anger for even: he hath not dealt with us after our sins, nor rewarded us according to our iniquities: For as high as the heaven is above the earth, so great is his mercy towards them that fear him. As far as the East is from the West, so far hath he removed our sins from us. As a Father hath compassion upon his children, so hath the Lord compassion upon them that fear him. For he knoweth whereof we be made, he knoweth that we are but dust. Parents are moved and touched with the calamities of their children, and as much as they can, they will ease and relieve them▪ yet they are sometimes willing and not able to help▪ but our heavenly father is both willing and all-sufficient.  
This is a sure pillar & prop of faith. The Lord is also righteous, that is, true and faithful in his promise; he hath promised the protection of his children, he must needs perform it, he cannot go from his word, he cannot lie. It is the lords mercy (saith jeremy) that we are not consumed, because his compassions fail not, they are renewed every morning, great is thy faithfulness. David upon the assurance of this truth and mercy of God, doth apply and appropriate God to himself: Our God (saith he) is full of compassion; accounting God to be his God aswell as the God of others. That God hath bound himself to him, that he is within his covenant, and under his protection: an other ground of his faith arising from the mercy and truth of God, that it is the nature and practice of God to preserve the simple, that is, such as lie open to the enemies, such as are soon deceived, such as trust not in themselves, but in God, and desire help of him. The Lord (saith David) in an other place, doth build up jerusalem and gather together the dispersed of Israel; he healeth all those that are broken in heart, and bindeth up their sores: he applieth this to himself, I was in misery, saith he, and he saved me. Upon these grounds he gathereth this confidence and boldness, and doth stir up himself, and triumph, saying, Return to thy rest, O my soul, for the Lord hath been beneficial unto thee. I shall walk before the Lord in the land of the living; that is, I shall not die as mine enemies would have me, but the Lord will preserve and save my life. And again, he saith in this Psalm, Precious in the sight of the Lord is the death of his Saints: that is, I perceive that God hath a care over his, and that the wicked can not take them away at their pleasure, and that God hereafter will keep me under his gracious protection. Mark the boldness, confidence and assurance of the Prophet; he doth not now doubt nor waver, his faith prevaileth against all: he speaketh to his own soul, saying, Return to thy rest, as if he should say, thou hast been much disquieted, thou hast had great grief and trouble, but be of good cheer, rest upon God, I have found how sweet he is to me. And mark how he reasoneth from the experience of God's mercy in others, and himself, to assure him of his favour in time to come, and thus he reasoneth in the 22. Psalm, verse 4. Our fathers trusted in thee, they trusted, and thou did dost deliver them, they called upon thee, and were delivered, they trusted in thee, and were not confounded: thereby he gathereth, that God would hear and help him, because he had heard and helped others. And when Saul had discouraged David, 1. Sam. 17. saying, Thou art not able to go against the Philistine great Goliath to fight with him, for thou art a boy, and he is a man of war from his youth. David answered unto Saul, Thy servant kept his father's sheep, and there came a Lion, and likewise a Bear, and took a sheep out of the flock, and I went out after him, and smote him, and took it out of his mouth; and when he rose against me, I caught him by the beard, and smote him, and slew him: so thy servant slew both the Lion and the Bear: therefore this uncircumcised Philistine shall be as one of them, seeing he hath railed on the host of the living God. In which place, David, by the experience which he had in time passed of God's help, doth assure himself of his help in time to come. This is a sweet kind of reasoning, to reason from the former proof and experience of God's mercies, and thereby to gather confidence and comfort in time to come; so that we may say thus to ourselves; we have often tasted of the sweet mercies of God, we have often been in great dangers heretofore, and yet he hath delivered us; that God is as willing and able to help us now, as before; and he will be still good and gracious unto us for ever, if we depend upon him.  
Thus David, upon the feeling and taste of God's former mercies, gathereth the assurance of his favour hereafter; indeed he confesseth, that for a while there was in him some doubt and distrust, when he saith, I said in my haste, all men are liars. Wherein he seemeth to reject God's promises, and rashly to censure that promise of God, made by Samuel, touching his advancement to the kingdom. But as we have seen before, that by his faith he overcame this temptation. The Sun sometimes is hid under clouds, but yet it shineth again; so the faith of God's servants is sometimes covered and darkened by troubles and sins, yet it will break forth again to their comfort. The ship of the sea is tossed up and down with storms and tempests, and seemeth sometimes to be in danger of shipwreck; but so long as the anchor holdeth, it cannot perish: so the godly have many temptations and trials, yet so long as they have any true faith, which is the sure and steadfast anchor of the soul, they cannot utterly quail. The trees seem dead in winter, but yet being sound at the root, and having juice in them, in the summer they bud, flourish, and bring forth fruit: so the godly, though sometimes, in respect of their great sins and afflictions, seem as dead, yet their faith, hidden for a time in their heart, will flourish and show itself; as we may see here in David's example, so that now he is bold and confident, and full of the assurance of God's favour. This makes against the damnable doctrine of popish doubtfulness, the spirit of God is not the spirit offeare, but of boldness and assurance. The Sacraments are seals of the same, and every faithful believer faith, I believe forgiveness of sins, and life everlasting.  

Rom. 8. 38.  The Apostle saith, I am persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ jesus 
2. Cor. 13 5.  our Lord. The same Apostle saith, Prove yourselves whether you are in the faith, examine yourselves, know ye not your own selves, how that jesus Christ is in you except ye be reprobates? And David pronounceth that man blessed whose wickedness is forgiven, and whose sin is covered, and to whom the Lord imputeth not iniquity. Now what blessedness can this be, except a man do feel and find this in himself, and be sure of it? Indeed the best servants of God are subject to fear, to distrust, to doubtfulness, and unbelief; but yet they strive against these, and prevail in the end. And against all temptations, the faith of God's children is stayed and settled upon these three props and pillars. The first is the mercy of God, being willing and ready to save us, and promising freely salvation unto us. The second is God's truth, who cannot lie, and must needs be as good as his word: these two were the props of David's faith, God is merciful and righteous. The third which is mentioned in many places, and whereof we have in ourselves sufficient proof, is his all-sufficient power, that he is able to perform whatsoever he promiseth. Let us oppose these pillars of our faith against all the objections and temptations, and fiery darts of the Devil, when we consider ourselves, our own miseries, our manifold sins, the justice of God, we have cause to fear and tremble; but yet having these grounds, we may cast off fear, and triumph, and rejoice. When a man standeth upon the top of a tower or steeple looking down to the ground, he feareth and quaketh, but when he seethe all is sure under him, and about him, he casteth off fear: so we, when we look into ourselves as before, we oftentimes waver, doubt, and stagger: but when we consider the mercy of God, being willing to save us, his truth whereby he bindeth himself unto us, his power whereby he is able to bring it to pass, than we may boldly and confidently say with David, Return unto thy 
Psal. 42.  rest O my soul. And as he saith in another place, Why art thou cast down my soul, and why art thou disquieted within me? wait on God, for I will yet give him thanks, he is my present help, ●nd my God. And thus David by his faith overcometh all doubts and fear, and maketh this use of his great deliverance, to assure himself of God's favour towards him hereafter. And mark further another fruit of his faith, that as he believed in heart, so did he profess and publish the same to the world, I have believed (saith he) therefore have I spoken. Faith is like fire covered in the ashes, which if it be opened and blown, it will flame and kindle: so faith in the heart, as occasion serveth, will show itself by open confession, and therefore the Apostle saith, With the heart the 
Rom. 10. 10.  man believeth to righteousness, and with the mouth the ma● confesseth to salvation. And our Saviour Christ saith, Whosoever 
Mar. 8. 38.  shall be ashamed of me & of my words among this adulterous & sinful generation: of him shall the son of man be ashamed also, when he cometh in the glory of the father, with his holy Angels. And this Prophet saith in another place, I have declared thy 
Psal. ●0 9  righteousness in the great congregation, lo I will not refrain my lips. O Lord thou knowest, I have not hid thy righteousness within my heart, but I have declared thy truth, and thy salvation: I have not concealed thy mercy, and thy truth from the great congregation. By this are confuted all those which are ashamed to profess Christ, or which never make any profession of religion, but hide and keep, as they say, their conscience to themselves: but if they had any conscience, any faith, any religion, they would profess it. If the heart believed, the mouth would confess; if they did believe, they would speak: such are of no religion at all, neither hot nor cold, and therefore God will spew them out of his mouth. Another use of this deliverance is David's love to God, which he protesteth in the first verse, when he saith, I love the Lord. And though by course I should have first spoken of this, yet I have reserved it to this place, because his love proceeded from the experience of God's great mercy, in delivering of him, and because his love to God is the ground of his thankfulness which followeth, I love the Lord (saith he) because he hath heard my voice and my prayers: so that his love did arise from the remembrance, and feeling of God's goodness towards him.  
First he was in great dangers, then delivered; whereupon he found joy, comfort, and confidence; thereupon he protesteth, I love the Lord. And thus he beginneth the eighteenth Psalm, upon like experience wherein he showeth his inward affection to God, and that he was inwardly kindled and ravished with his love, as if he should say, I loved the Lord before, but now, upon trial of new benefits I love him much more, I love him only, and above all things I have fixed my love upon him, I will love him, not for a time, but for all my life; he hath spared my life, he hath heard my prayers, he hath frustrated my enemies, therefore I will never cease to love him: the more we receive, the more we must love; increase of benefits, require increase of love; every deliverance requireth love; the more our friends do for us, the more we are to love them; there must be first a feeling of God's love, before we can love him: We 
1. joh. 1. 19  love him saith S. john, because he loveth us first. There be many arguments of God's love to us which should move us to love him again. He hath created all things for our use, whereupon David exclaimeth, O Lord how manifold are thy works! in wisdom hast thou made them all, the earth is full of thy riches. But herein chiefly God setteth out his love toward us, that while we were sinners, Christ died for us, whereupon one saith, Sitotum me debeo pro me facto, quid debeo pro me refecto? etc. If I do own myself to God wholly for creating me, what do I own him for my new creation, and that in so wonderful a manner? and again, O dnri, ac induratifili! etc. that is, O hard and indurate children, whom such a love doth not mollify, such a flame of love, such a true and vehement lover: O soul, thou art greatly indebted unto God, thou hast received much, and hadst nothing of thyself: for all this thou hast nothing to give again but only love, and that which was given by love, cannot be better requited then by love again.  
And another saith, Bone Domine, quid est homo quem visitas tantis beneficijs? etc. O good Lord, what is man, whom thou visitest with so great benefits? thou sendest thy son, thy only son for him, thou sendest thy holy spirit a comforter, thou reservest thyself as a reward for thy children. O Lord (if it be lawful to speak it) thou art too liberal, too prodigal to thine. We are wholly the Lords, we must wholly love him, he is sufficient, let us content ourselves with him. Therefore the Prophet saith in another place, Whom have I in heaven but thee? and, I have desired none in the 
Psal. 73. 25.  earth with thee. As God's love to us is sincere and constant, so our love to him must be sound and stable, and therefore it is said, Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind. And the Church, in the Canticles, is said to be sick of Christ's love. The christian 
Cant. 2.  soul is never satisfied wi●h the love of Christ, he doth think all love too little for him. The repetition & remembrance of God's benefits, increaseth this love; ignorance, and forgetfulness of his benefits, hindereth love. David upon the trial of God's great goodness towards him, bursteth out in these words: I love the Lord.  
This point I end, with the exhortation of a reverend Father upon these words: Cantet hoc anima quae peregrinat●r à Domino, etc. Let the soul which is a stranger here from God, sing this, let the sheep which went astray, sing this; let the same which was as dead, and yet made alive, that was lost, and yet found, let him sing this song, I love the Lord, because he hath heard my voice and my prayers. Let all our souls, my brethren and dear children, sing this: let us be instructed, & hold, and with the Saint, sing this: I love the Lord because he heard my voice & my prayers. So that we are to love God, because he hath heretofore many times heard our prayers, and delivered us from great miseries, and we have good hope and assurance that he will hear them hereafter.   

Verse 12 What shall I tender unto the Lord for all his benefits towards me?  
13 I will take the cup of salvation, and call upon the name of the Lord.  
14 I will pay my vows unto the Lord, even now in the presence of all his people.  
15 Precious in the sight of the Lord is the death of his Saints.  
16 Behold Lord: for I am thy servant, I am thy servant, and the son of thy bandmaide: thou hast broken my bonds.  
17 I will offer to thee a sacrifice of praise, and will call upon the name of the Lord.  
18 I will pay my vows unto the Lord, even now in the presence of all his people.  
19 In the courts of the Lords house, even in the midst of thee, O jerusalem praise ye the Lord.   

NOW let us come to the second part of the Psalm, contained, as we heard in the beginning, in the 12. 13. and the rest of the verses following. But I mean to rest only upon those two verses, containing the sum of all, viz. a profession & thankfulness to God for so great a goodness, in delivering him from so great dangers. In the first of these verses, he reasoneth, questioneth, and consulteth with himself what is to be done, how he may gratify some ways the Lords kindness. In the next, he plainly setteth down his full determination, as if he should say, I will publicly profess, and magnify the name of the living God. I will make a holy feast, and offer to him the sacrifice of praise, What shall I tender to the Lord? etc. As if he should say, I have heretofore, and of late, many ways tasted the Lord's mercy, in preserving me from extreme dangers; his goodness is so great to me, I cannot express it: for the which, I love him more than ever I did, and I would feign testify my love by some recompense if I could; but his benefits are so many and so great, and I so unable & weak, that I can in no case requited them: but yet I have a care, a purpose, a desire, and will to do it. I would make him amendss if I could, o that it lay in my power to requited his kindness! o that I could devise any way to gratify him! my heart is willing though power be wanting, his benefits are innumerable, I am more bound to God than I can any way requited. And then he determineth and resolveth with himself, this is all that God requireth, this is all that I can do, and will in some measure perform, to offer to him the sacrifice of praise, wherein he promiseth thanks for benefits past, and prayer for increase and continuance of grace. Where he saith, I will take the cup of salvation: he alludeth to the custom of the law, when those whom the Lord delivered from extraordinary distress, did use in a solemn banquet, to take the cup and drink, making a public and thankful acknowledgement of their deliverance, and with joy, offered sacrifices unto the Lord, which did put them in mind of Christ, and that they received all blessings from God for Christ's sake.  
They were also admonished to give & consecrated themselves wholly to God, and whereas some part was offered unto God, they confessed that they received all things from his hand, and therefore to refer the glory of all unto him. To these holy feasts made in token of joy, David in this 
1. Cor. 16. 29.  place alludeth, so that in effect he promiseth hearty and cheerful thanksgiving for his deliverance; then he saith, I will call upon the name of the Lord, which doth not only signify a publishing of God's praise, but also prayer and invocation: so that to the former two uses of his deliverance, videlicet confidence, and love to God, he joins two other, namely, thankfulness and prayer. His thankfulness ariseth from the former love, so that love is the ground of thankfulness; and except we love God, we can never truly praise him; and whosoever loveth him aright, they will truly praise him: neither is our praise, nor any other duty pleasing unto him, except we love him. Many pray, give thanks, hear, receive, and do many good works, but they do it for custom, company, vainglory, or some sinister affection. It is not the love of God that sets them on work, and therefore they cannot please God. We must learn then, that the love of God is the root of all true piety: therefore saith God, And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God, with all thy heart, and with all thy 
Deut. 10. 12.  soul? And our Saviour Christ comprehendeth the whole law in these two points, to love God above all, and our 
Mat. 22. 40.  neighbour as ourselves: On these two commandments (saith Christ) hangeth all the law and the prophets. The 
2. Cor. 5. 14.  Apostle saith, that the love of Christ constrained him to do his duty. And David, having before set down God his goodness, upon experience of which, he protested that he loved him: now from that love he broke out into these words; What shall I tender unto the Lord? Before he saith, I love the Lord: now he saith, What shall I tender unto him? so that as one saith, Praises not issuing from love, are either flatteries, or hypocrisies. God and David entered into covenant each with other, God promising to multiply upon him his blessings: David promising to 
Psal. 89. 3. 35.  God again, love, kindness, and obedience. God saith, I have made a covenant with my chosen. I have sworn once by my Holiness, that I will not fail David, David again swore to the Lord, and vowed to the mighty God of jacob, saying, I will not enter into the tabernacle of my house, nor come upon my pallet, or bed, nor suffer mine eyes to sleep, nor my eyelids to slumber, until I find out a place for the Lord, an habitation for the mighty God of jacob: wherein he promiseth to have more care of God's religion, and of his glory, than of any worldly thing whatsoever. And in this place he promiseth all love and kindness unto God: but first note here David's humility, confessing his own insufficiency to perform any duty to God, as if he should say, though I have a care to be thankful, yet I own more than I am able to repay; I am loaden with God's blessings, and altogether weak, impotent any way to requited him. He confesseth there is no proportion betwixt God's benefits, and his power to requited. This humility was in jacob when he saith, I am not worthy the lest 
Gen. 32. 10.  of all the mercies and truths which thou hast showed unto thy servant. And David in an other place saith, My well 
Psal. 16. 2.  doing extendeth not to thee. And giving thanks to God with his people, he saith, We thank thee O God, and 
1. Cor. 29. 1●.  praise thy glorious name: but who am I, and what is my people, that we should be able to offer willingly after this sort? for all things come of thee, and of thine own hand we have given thee. God's benefits do make the wicked proud, honours change manners in them; they are puffed up, and forget themselves, as we may see in Saul, Nabuchadnezzar and others. Thus the Lord speaks to the Church of Laodicea, Thou sayest I am rich, and increased with goods, and have need of nothing, and knowest not how thou art wretched, miserable, blind, poor and naked. I counsel thee to buy of me, gold tried by the sire, that thou mayest be made rich, and white raiment, that thou mayst be clothed, that thy filthy nakedness do not appear, 
Apoc. 3. 17.  and anoint thy eyes with eye salve that thou mayst see: Hypocrites understand not their own infirmities, the perfection of God's law, the severity of his justice; and therefore they boast of their own righteousness with the Pharisee in 
Luc. 12.  the Gospel, but good men are lowly and humble, and the more humbled by the blessings of God. Thankfulness must arise from the consideration of God's benefits, & our own unworthiness, and so we move our benefactor to be more beneficial unto us. True thankfulness doth not glory of merits, doth not boast of worthiness; for this is, of a benefactor, to make God a debtor unto us, and so we turn his affection from us. The Apostle saith, I count that the afflictions of this present time, are not worthy of the glory which shall be showed unto us. There can be no greater, nor better work, than to suffer for Christ's sake, to lose living and life, and all for him, and yet this doth not merit eternal life: therefore there is no work meritorious in the holy sight of God, only the work of Christ's death doth merit salvation for us.  
And here again is the mercy, and liberality of God, who requireth not equal recompense of us for his benefits; he is perfect, nothing can be added unto him, his blessedness and glory is everlasting, he hath no need of us at all. Christ saith, I receive not praise of men: whatsoever good thing we have, it is from him, and it is he that must give us hearts to praise him: and our best service, as it cometh from us, is stained and polluted: yet is our good and gracious God content to accept from our hands our weak prayers, praises, and other duties, if they proceed from faith, love, and kindness unto him. And though we cannot merit at all, though we be weak and unperfect in every duty, yet there is required of us, a care, and desire to perform all duties: this is a sure and perfect note of God's 
Nehem. 1. 11.  children. Therefore Nehemiah thus prayeth, O Lord I beseech thee, let thine ears now hearken to the prayer of thy servants, 
Psal. 40. 8.  who desire to fear thy name. And David saith thus of himself, I desired to do thy good will, O my God, yea thy law is within my heart. And he saith in another place, that the loving kindness of the Lord, endureth for ever and ever upon them that fear 
Psal. 103. 17.  him, and his righteousness upon children's children, unto them that keep his covenant, and think upon his commandments to do them. 
Rom. 7. 22.  And the Apostle saith of himself, That howsoever he found his flesh rebellious, yet he did delight in the law of God concerning the inwardman. So in this place David's desire and delight is to praise God, and in this his praising of God, he is not content to name some one benefit, but he calleth to mind all former benefits: so he saith in another place, My soul praise the Lord, and forget not all his benefits. The multitude and number of God's benefits are of great force to moon us to thankfulness. How great is thy goodness, saith David to 
Psal. 31. 19  God, which thou hast laid up for them that fear thee, and done unto them that trust in thee before the sons of men? And he saith in another place, that the Lord did prevent him with liberal blessings. 
Psal. 40. 5.  And again, O Lord my God, thou hast made thy wonderful works so many, that none can count in order to thee thy thoughts towards us, I would declare and speak of them, but they are more than I am able to express. Again, Let Israel wait on 
Psal. 103. 7.  the Lord, for with the Lord is mercy, and with him is great redemption. And in another place, Praised be the Lord saith he, even the God of our salvation, which ladeth us daily with benefits. So that we are to call to mind all kind of benefits, great and small, old and new, that so we may say with the Prophet, What shall we tender unto the Lord for all his benefits bestowed upon us? Let every one say, O Lord thou hast made heaven, earth, sun, moon, stars, and Angels for me, what shall I tender to thee for these benefits? Let every one say, thou hast created me in my mother's womb, preserved me, fed me, provided for me, and delivered me from many dangers, what shall I tender to thee for these benefits? Let every christian say, God hath called me, justified me, sanctified me, he hath given me his word, his spirit, his sacraments, his own Son and kingdom: o what shall I tender unto the Lord for all these his unspeakable benefits bestowed on me? and let us all say, thou hast O Lord many times heretofore preserved us in great dangers, private, and public, when we thought never to escape, and now of late from most subtle and bloody enemies, who had vowed and plotted the destruction of us all. Now what shall we tender unto thee for all these great benefits bestowed upon us? O good God, enlarge our hearts and mouths to praise thee. And mark further in David, that in the time of his distress, he calleth and crieth unto God as we heard before, now being delivered, he doth stir up himself unto thankfulness, so that the same spirit which teacheth to pray, the same spirit teacheth to give thanks. Pray continually saith the Apostle, in all things give thanks, for this is the will of God in Christ jesus towards you. Many pray, especially in time of dangers, but few give thanks. In time of troubles the very wicked and hypocrites are forced to call upon God: wicked Pharaoh, when the plagues were upon him, desired Moses and Aaron to pray for him. God saith of his people, In their affliction they will seek me diligently: and indeed afflictions are good means to whet on the prayers of God's children, but yet to our prayers we must join thanksgiving. As we are ready and willing in our miseries and wants to call upon God, and to cry to him for his help; so being helped and delivered, we must be as ready and willing to give him thanks. Our Saviour Christ upbraideth, and reproveth the nine Lepers which were cleansed by him, for their unthankfulness: for when one of 
Luc. 17.  them (being ten in number) saw that he was healed, turned back, and with a loud voice praised God, and fell down on his face at his feet, and gave him thanks, jesus said unto him, Are there not ten cleansed? but where are the nine? there are none found that returned to give God thanks save this stranger: so that the greatest number are forgetful, and unmindful of this duty of praising God. And mark I pray you, who it is in this place, that is so careful and resolute to perform this duty. It is David, a holy man according to Gods own heart, he excelleth in praises, so that it is no natural, no common gift, but a gift of God's spirit, peculiar 
Psal. 65. 1.  to his own people, to praise him: therefore saith David, O God, praise waiteth for thee in Zion. Again, God is known in judah, his name is great in Israel, therefore the praise of God is restrained to the righteous. Whereupon the Prophet saith, Praise the Lord you that fear him, magnify him all the seed of 
Psal. 22. 23. Psal. 118. 2.  jacob, all the seed of Israel. And again, Let Israel now say, that his mercy endureth for ever: he saith the like to the house of Aaron, and to them that fear the Lord. The godly only can truly, and rightly praise him, they only have true joy of spirit, and peace of conscience, their service is only pleasing to God. The sacrifice of the wicked, saith Solomon, 
Prou. 15. 8.  is an abomination to the Lord, but the prayer of the righteous, is acceptable unto him, and the Lord doth utterly renounce, and reject 
Esa. 1.  the sacrifices, oblations, and prayers of wicked hypocrites. Therefore let every one depart from iniquity, that calleth on the name of the Lord. Again, David, a King, a Prophet, excelleth in faith, in love, and thankfulness. All Princes and magistrates must learn by this example to go before their inferiors, and to excel them in this; and in all other holy duties, they have common benefits with others: they are especially consecrated unto God, and therefore to shine above others in all godliness, they are more especially qualified with gifts of the spirit, whereby they may the better perform all holy duties, and draw others to do the like by their example, & so both Rulers, and Ministers should be the lights of the world, the salt of the earth, examples to the people, and followers of holy Kings and Prophets, and yet it is the duty of all, not only of these, to worship and praise God. All are partakers of infinite blessings, & therefore have infinite causes to praise him: and the exhortations of the Scriptures are general to all sorts of men: Kings of the earth, and all people saith David, Princes, and all judges 
Psal. 148. 11.  of the world, young men and maidens, old men and children, let them praise the name of the Lord for his name is only to be exalted, and his praise above the earth, and the heavens. Therefore, as our Saviour Christ saith to his Disciples, Those things that I say unto you, I say unto nll men, watch: So I say, that which is 
Mar. 13.  said of magistrates and ministers, is said unto all, that they should praise the Lord, and magnify his majesty for his benefits. According to this David saith, Let every thing that hath breath praise the Lord. And again, let us observe in David's example, that he doth not only promise' outward sacrifices, as bullocks, goats, and rams; these were then to be offered, and hypocrites were ready and bountiful in offering of them; and therefore they say, Wherewithal shall I come before the Lord, and bow myself before the 
Mic. 6. 6.  high God? Shall I come before him with  offerings, and with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousand rivers of oil? Shall I give my first borne for my transgression, even the fruit of my body for the sin of my soul? etc. But all these are nothing without faith and obedience. And therefore Samuel 
1. Sam. 15. 22. jer. 7.  saith to Saul, To obey is better than sacrifice. And in jeremy the Lord telleth the hypocrites, the chief thing he required, was to obey his voice. And David saith, Thou desirest no sacrifice, though I would give it, thou delightest not in  offerings; the sacrifice of God is a contrite spirit, a contrite and a broken heart, O God, thou wilt not despise. Those external sacrifices were easily performed by hypocrites: but God then chief, and now also, requireth, love, obedience, and thankfulness. David promiseth and performeth public and great praises, for public and great benefits. He saith after in this Psalm, I will pay my vows unto the Lord, even now in the presence of all his people, in the courts of the Lords house, even in the midst of thee, 
Psal. 22. 22.  O jerusalem. And in another place he saith, I will declare thy name unto my brethren, in the midst of the congregation will I praise thee. A public confession and praising of God is required for public benefits; but many are ashamed openly to profess God; they are not ashamed to sin, but are ashamed to do well. They are not ashamed openly to receive blessings, be they never so many, but are ashamed openly to praise God for them. The people of God had wont to have two kinds of extraordinary holie-dayes, the one of sorrow, the other of joy, the one for humiliation, and the other for thanksgiving. In time of public dangers, they had their days of fasting; after great deliverances, they had their days of joy and thanksgiving: for proof of both, let us consider but two examples. The one is of King jehosophat, who when he saw his enemies ready to invade him, he proclaimed a fast throughout all juda, and they came all together, and humbled themselves in fasting and prayer before the Lord. But when the Lord gave them a happy victory over their enemies, they assembled themselves in the valley of Beracah, for there they blessed the Lord, therefore they called the name of that place, the valley of Beracah unto this day, that is, the valley of blessing and thanksgiving. The meaning is, they had a 
2. Chron. 20. 3. 26.  holy assembly, an extraordinary day of public rejoicing before the Lord for so great deliverance. The other is, the example of Queen Ester, who when she saw, that the death 
Ester 4. 15.  of Mordecai, and the jews was conspired and decreed by the means of proud Haman, she commandeth Mordecai 
Ester 8. 17.  to assemble all the jews that are found in Shushan, and that they should fast and humble their souls extraordinarily, and she promiseth that she and her maids will do the like. But after, when the faithfulness of God's people was known to the King, they were delivered, and the treachery of Haman was revealed, and he himself hanged upon the gallows he prepared for another: then there was another holiday kept by the jews, a feast and good day, a day of joy and gladness for their deliverance. And mark further, the zeal, desire, and fervency of David in praising God, What saith he shall I tender to the Lord, etc. The best are slow and slack, heavy and dull in performing any duty to God, but yet the Saints of God when they set themselves to praise him, they cannot be satisfied, they cannot stay themselves, they think all too little, they are overwhelmed with God's mercies, they cannot comprehend them, they are astonished at them, they would gratify him if they could, they stir and provoke themselves to do what they can, they would do more if they could, their desire and affection is more than they can perform. And David of all other, here, and otherwhere, is a lively pattern of true thankfulness. In this place there be in him many notes and marks of a true thankful heart. First, he acknowledgeth God's benefits. Secondly, he doth amplify and magnify them. Thirdly, he confesseth his own weakness and insufficiency. Fourthly, he desired, and joyeth to gratify the Lord any way. Fiftly, he bursteth out into open thanks and praise, both by tongue and action in other places he stirreth up himself to praise God, saying, Awake 
Psal. 108. 2.  viol and Harp, I will awake right early. My soul, praise thou the Lord, and all that is within me, praise his holy name: my soul praise the Lord, and forget ●ot all his benefits. Sometimes 
Psal. 33. 1.  he stirs up others, even all the faithful, to praise God▪ Rejoice in the Lord (saith he) O ye righteous, for it becometh uprightmen to be thankful. Psa. 133. 1. And again: Praise ye 
Psal. 34.  the Lord wi●h me, and let us magnify his name together. Sometimes his zeal carried him so far, that he stirreth up the very Angels to praise God. Praise the Lord ye his angels, saith he, that excel in strength, that do his commandment, in obeying the voice of his word. Praise the Lord, O ye all his hosts, ye his servants that do his pleasure. Psal. 103. 20. Sometimes to reprove our dullness, and to awaken us, he exhorteth the dumb creatures to praise God. Praise ye him (saith he) sun, moon, stars, waters, fire, hail, snow●, wind; mountains, trees, beasts, cattle, and feathered fowls. Psalm. 148. 3. He praiseth God himself, not only with tongue, but also with heart and soul. O God (saith he) my heart is prepared, so i● my tongue, I will sing and give praise. Psal. 108. 1. He promiseth to praise God continually, I will always give thanks to the Lord, saith he, his praise shall be in my month connnually. And again. I will praise the 
Psal. 146. 2.  Lord during my life, as long as I have any being I will sing unto my God. He will praise God openly as before. In an other place he saith, I will praise the Lord among the people, I will sing unto thee among the nations, he will also praise God in secret and privately. At midnight, saith he, will I rise to give thanks 
Psal. 108. 3.  unto thee, because of thy righteous judgements. And again, Seven times a day do. I praise thee, because of thy righteous judgements. Psal. 119. 62, 164. He praised God for all kind of benefits, small and great, temporal and spiritual, as we have seen partly already, and may see further in the Psalm 104. and 147. His delight and solace was to praise God. My soul, saith he, shallbe satisfied with marrow and fatness, and my mouth shall praise thee with joyful lips. Psa. 63. 5. Whereby he meaneth, that the remembrance of God's mercies, and praising of him, was more sweet unto his heart, than all the dainties and pleasures of the world: finally, in praising God, he ascribeth the whole glory to God, not to himself at all, nor to any other creature. Not unto us, O Lord, not unto us, hut unto thy name give the glory, Psal. 105. 1. for thy loving mercy, and for thy truths sake. Again, I will lift 
Psal. 121. 1.  mine eyes unto the mountains from whence my help shall come, my help cometh from the Lord which hath made heaven and earth. How often doth he vow and promise' to be thankful? how many argumeuts doth he use, to move and provoke himself and others to true thankfulness? how many Psalms be there of praise and thanksgiving? how many begin and end with this exhortation, Praise ye the Lord? Let therefore all Christians learn from this Doctor and practitioner of thankfulness, to be truly thankful. And let us observe further from this example, that David doth not only consult, purpose, and promise' to be thankful, but doth indeed perform it, as we may see in the verses following in this Psalm. Many promise and purpose good things, and yet never perform them. Every lawful promise is debt, and therefore to be truly paid. When thou hast vowed a vow to God, saith the Wiseman, defer not to pay it, for he delighteth not in fools: Pay therefore that thou hast vowed. It is better that thou shouldest not vow, than that thou shouldest vow, and not pay it. Eccl. 5. 3. David saith, 
Psal. 66. 13.  I will go into thine house with  offerings, and will pay thee my vows which my lips have promised, and my mouth hath spoken in my affliction. And again, I 
Psal. 119. 106.  have sworn, and will perform it, that I will keep thy righteous judgements. Therefore he saith in an other place, vow and perform unto the Lord your God, all ye that are round about 
Psalm 76. 11.  him: Let them bring presents unto him that aught to be feared, work again the quickness and expedition of David, in performing this duty of praise without any delay at all: and therefore he saith in the verse following, I will pay my vows unto the Lord, even now in the presence of all his people; he doth not defer and put it off, but upon a receipt of new benefits, he offereth new songs of praise unto God. Delays are dangerous, especially in 
Psalm. 119. 60  God's matters. Therefore saith David, I made haste, and delayed not to keep thy commandments. Therefore, worthy is that saying to be marked of all, especially of Kings and 
Ezra 7. 23.  Magistrates. Whatsoever is by the commandment of the God of heaven, let it be done speedily for the house of the God of heaven. And finally, let us observe the constancy of David, he is no changeling, but the same, both in adversity and prosperity. In his troubles he calleth and crieth mightily upon God; after his deliverance he is occupied in praising God, and magnifying his most holy name.  
Neither adversity nor prosperity doth hinder him, but further him in the worship of God. In his dangers he crieth to God for help, and now being delivered, all his care is to love God, to please God, and to praise him. Being pursued unjustly, and maliciously, by Saul and his adherents, he doth not rebel, nor take armour against the Lords anointed, but his chief armour and weapons are tears, patience, and prayer: and now having escaped, he is not careless, wanton, proud: he doth not give himself to carnal pleasures, but to spiritual joy and thanksgiving. Thus David, both in the time of his affliction, & in the time of his prosperity, showeth himself, a godly, holy, and religious man, If any be afflicted, saith james, let him pray, if any 
jam. 5. 14.  be merry, let him sing Psalms. Wherein he teacheth us, how we are to behave ourselves after David's example, both in the time of our troubles, and in the time of our peace: we must not, as many do, when they are afflicted, fret and fume against God, curse and blaspheme, or use any unlawful means, but fly to our God, by earnest and hearty prayer for his comfort and help. We must not in time of prosperity, and after great deliverances, live in security and wantonness, but in greater obedience and thankfulness unto God.  

Deut. 32. 15  The Lord complains thus of his people; He that should have been upright, when he waxed fat, spurned with his heel; Thou art fat, thou art gross, thou art laden with fatness, therefore he forsook God that made him, and regarded not the strong God of his salvation. And it is said of king Vzziah, that when he was strong, his heart was lifted 
2. Chro. ●6. 16  up to his destruction, so that he transgressed against the Lord his God. Therefore, saith Solomon, Ease slayeth the foolish, and the prosperity of fools destroyeth them. Many fall away 
Proverbs 1  from God by afflictions, through impatience and despair; but more fall away from him by prosperity, thorough security, pride, wantonness, and unthankfulness. But David is constant to God, and sticketh fast to him, both in the time of his dangers, and in the time of his safety, in neither of these states, he falleth from God, but holdeth fast the course of godliness. And that we may follow this worthy pattern, because we are of ourselves, weak, and dull, let us consider some motives and arguments, to move and enforce us to this holy duty of thankfulness. And first, the knowledge, feeling, and remembrance of God's benefits will move us to this duty; therefore let us not forget, but keep in memory, a register of the blessings of God. Hereupon David, when Abigail, by her counsel stayed him 
1. Sam. 25. 32.  from shedding of Nabals' blood, he giveth thanks, both to God, and her, saying, Blessed be the Lord God of Israel, which sent thee this day to meet me, and blessed be thy counsel, and blessed be thou, which hast kept me this day from coming to shed blood, and that my hand hath not saved me. And David in many Psalms doth often remember and record the manifold blessings of God, to provoke himself to thankfulness. And the Lord himself, for the furtherance of our memory hath ordained and set up many monuments of his benefits, as the Sabath of the creation of the world, and our redemption, the Rainbow, a monument of not drowning the world, the Passeover, of their deliverance out of Egypt, the twelve Stones set up in Gilgal, as a monument of their passing through Iorden. And finally, the Lords Supper was ordained as a perpetual memory of the Passion of Christ. Secondly, if we will be rightly thankful, there must be in the heart, a true inward joy: after feeling of joy followeth praise: giving of thanks is according to the quantity and measure of joy: and where there is no joy, there is no praise. And therefore the people 
Psalm 126  of God say thus, When the Lord brought again the captivity of Zion, we were like them that dreamt, then was our mouth filled with laughter, and our tongue with joy. Thirdly, the persuasion of our heart, that the blessings of god proceed from the love and favour of God to us, will greatly move us to be thankful. Our Saviour Christ saith, If ye which are evil, can give good gifts to your children, how much more shall your heavenly Father give the holy ghost to them that desire it? By which place he teacheth, that God is the father of the faithful, that they are his children, that whatsoever he bestoweth upon them, is in love; and therefore they must show them love again, by giving of thanks. The blessings of God upon the wicked, are not in love, but in wrath, and therefore no marvel though they be unthankful. Fourthly, All the creatures of God move us to thankfulness, every creature a benefit to man, to provoke him to praise; the beauty, order, power, and workmanship of the creatures do call upon us to glorify the Creator; they are all for our use, and serve us. He might have made us like the vilest, but he hath made us most noble, and the chief of all creatures in the earth. All these considerations should move us to praise him. It is recorded of a godly man, that said in this manner; Blessed be God who hath made innumerable and wonderful creatures, whereof there is none but he teacheth me to praise him. Another answered, how doth a toad teach thee to praise God? Very much, saith he, For when I behold that creature, so ugly, foul, and venomous, I consider, that God might have made me so; but he hath made me an excellent and reasonable creature: so that hereby I have occasion to praise God. Another, when he saw a foul great toad, cried and wept: and being asked why? he said, because I never praised God for making me so noble a creature in body and mind, whereas he might have made me a worm, or a foul toad: and this he hath done to me, not of my desert, but of his mere mercy, for which I was never yet thankful. O the filthy blot of unthankfulness, for the which, why should I not all my whole life consume myself with tears? Many thousands in the world have cause to mourn, who were never yet thankful at all, for creation, or redemption, and other blessings temporal and spiritual, and the best of us all have cause to be grieved for our great unthankfulness to God for his manifold and great blessings so long time bestowed upon us. So many creatures as there be in the world, so many benefits as we have received, are so many arguments and motives to draw us to thankfulness. Fiftly, Let us consider the excellency and the majesty of the Giver, our own unworthiness and ingratitude, the great and manifold blessings so long time bestowed uhpon us. The giver is God the creator of heaven and earth, almighty, immortal, invisible, holy, just, and glorious: we are mortal, dust and ashes, poor worms of the earth, wretched and miserable, profane, unholy, and sinful, the children of wrath and condemnation: the benefits which he bestoweth upon us, are great, and many, private, public, temporal, spiritual. Concerning this life, and the life to come, through him we live, move, and have our being; by him we are fed, and preserved from many dangers, he hath made us his own children, he hath chosen, and redeemed us, and he hath promised to glorify us; he hath given us his word, his sacraments, his own Son and Spirit; from him we have all comforts both of soul and body. The due consideration of all these things together may 'cause us to say with the Prophet, Lord, what is man that thou art mindful of him, and the son of man that thou visitest him? Psal. 8. 4. And to say again with him in this place, What shall I tender unto the Lord for all his benefits bestowed upon me? Sixtly, thanksgiving is a part of God's worship, and the compliment of prayer, so that prayer is unperfect and lame without it; therefore the 
Phil. 4. 6.  Apostle saith, In all things let your requests be showed unto God in prayer and supplication, with giving of thanks. seven, Thankfulness is a means to embolden and assure us of further graces hereafter, and doth 'cause us to use those well, holily, and rightly which we have: and therefore saith one, ascending of thanks, is the descending of grace. And again, Desunt gratis, quia nos ingrats: that is, Graces are wanting, because we are unthankful. And how can we look for any more blessings at God's hands? With what face can we desire them of him, if we be unthankful for those which we have received already? And this maketh us also rightly to use the gifts of God; for how can it be, that we should abuse them, if we confess that we receive them from the hands of God, enjoy them as in his presence, and be thankful for them as meats and drinks; so all other blessings are sanctified by prayer, and praising of God. Eightly, By thanksgiving we receive benefit and profit, as we have partly seen; as it is our due●y, so it is our own good: therefore one saith, Benignus exactor, & non egenus, qui non crescit ex redditis, sed in se facit crescere redditores: that is, God is not a needy, but a kind demander, who doth not increase with that which is given him, but causeth it to increase in them which giveth him. Ninthly, Thanksgiving is a debt to God, and therefore to be duly paid; by his benefits we are greatly indebted unto him, and this the Prophet confesseth in this place, What shall I tender unto the Lord? as if he should say, I am far indebted unto the Lord, I am bound in equity to pay it, and I am ready and willing, so far as lieth in my power. Tenthly, thanksgiving is a part of our spiritual sacrifice: and the apostle saith, Let us by Christ offer the sacrifice of praise always to God, that 
Hebr. 13. 1●.  is, the fruit of the lips which confess his Name. It is no base service or work, but a spiritual sacrifice, the exercise of the Saints in earth and heaven; nay, it is a royal and angelical work to praise God, as we may see in the 103. Psalm, and in the fourth and fift chapter of the apocalypse: Finally, thankfulness is an honour due to God's name, it is the law of Equity and Nature, the very heathen having victories, have praised their false gods: all creatures in their kind praise God, we can never sufficiently praise him. It is a good thing, it is pleasant, and praise is comely, saith the Prophet; therefore, let us all with heart and tongue, and life, privately and openly praise our good God for his wonderful and manifold blessings continually bestowed upon us.    

An Application to the present times, Showing The treachery of Popish religion, and the right use of our late Deliverance.  


Of the great dangers we were in of late by our cruel adversaries. Section I  
Having thus gone through the chief matters and points of this worthy Psalm, let us now come to apply that which hath been spoken, to ourselves. This Psalm, as I take it, is very pertinent, and fitting for these times, and therefore I have made especial choice of it. David assaulted by his enemies, was in danger of his life, as you may see before: we have been in like state of late. David yet escaped by the goodness of God, and so have we done. David thus delivered, made a holy use of it; his trust in God and love to him, is more increased by this deliverance, he is stirred up to thankfulness for these mercies past, and to prayer for further graces in time to come. Let us see what, in duty and conscience, we are bound to do, for our late and great preservation. First let us speak of the dangers we were in, by the malice and subtlety of our enemies. Secondly, of the greatness of our deliverance. Thirdly, what profit and use we are to make of it. Many plots and practices sundry times heretofore have been devised against our Prince, Church, and Country by the wicked Papists: many subtle and bloody conspiracies have been plotted and attempted by them; but this of late surpasseth and surmounteth all, so that this plot is rightly called by one, Legion, which containeth the number of six thousand devils: for howsoever their intent and meaning may be, was heretofore to overthrow the Gospel, and professors of it; yet their chief attempt, was most, and directly against the life of her Majesty, our gracious sovereign good Queen Elizabeth indeed then (under God) the breath of our nosthrilles. But now this late plot was more cruel and bloody, purposing in one day, by one terrible blow, not only to cut off our gracious King, but Queen, and royal issue, nobles, counsel, gentry, the chief in blood, wisdom, learning, gravity in the whole land, the higher and lower house of Parliament, the strong man, the man of war, the judge and the prophet, the prudent and the aged, the honourable and the counsellor, and the eloquent man, the worthies of our land, the horsemen and the chariots of Israel. This was their plot and purpose, and they made full account of it, in a moment to overthrow all these. But I lack skill and cunning, words and eloquence, to lay out sufficiently the malice, subtlety, barbarous cruelty, the height, breadth, and depth of this so treacherous an attempt. For the further and more full description of it, I refer you to the gracious speech of his Majesty, and the discovery of this treason, in a book published by authority. O in what case had this poor land been in, if they had brought their purpose to pass! Those which remained alive, had been at their wits end, as a body without a head, sheep without a shepherd, and so a present prey to the wolf. If this had come to pass, than the Papists had got their day which they long gaped for: all sound preachers and professors had been cut off, the Gospel suppressed, the idolatrous mass set up and established. Who can express the woeful miseries, calamities, and desolations of this land, if the plots of our enemies had taken place? Let the aged be asked, let ancient histories be read, let Chronicles be thoroughly searched, and see if there were ever any the like cruelty or treachery, to this treachery in the Vault. Simeon and Levi (saith jacob) brethren in evil, the instruments of cruelty, are in their habitations, into their secret let not my soul come: my glory, be not thou joined with their assembly, for in their wrath they slew a man, and in their self-will they digged down 
Genesis 49. 5  a wall, cursed be their wrath that was fierce, and their rage for it was cruel. The treachery and cruelty of Simeon and Levi is set out in another place, when their sister Dina was 
Genesis 34.  ravished by Shechim the son of Hamor, and after he was content to marry her, and he and the Shecamites were content to be in league with jacob, and to be circumcised: these two sons of jacob, Simeon and Levi came upon Hamor and Shechim, & their people being sore, and slew them with the sword. This was a cruel and treacherous part, but they had some colour and pretence for it; their sister was defiled and made a whore, and thed did it in revenge. But our enemies can have no such just colour or pretence. It was a great cruelty in Pharaoh, to purpose, and command to kill every man-child of the Hebrews, but yet this was by public 
Exodus 1.  Edict; and they were the children of his vassals. It was most 
Matthew 2.  savage cruelty in Herod, to kill all the male-childrens that were in Bethlem, and in all the coasts thereof, but he did it to secure his own state, as he thought, shaken by prediction, hearing that a Child was borne which should be king of the jews. Unnatural, and most cruel was Abimelech, in killing his brethren, about scutcheon persons. As cruel was jehoram, in killing his brethren with the sword. As cruel was Athaliah who destroyed all the king's seed of the house of judah; but yet the rage and fury of these was stayed and staunched in the blood royal. But our bloody enemies are not satisfied with this, their purpose and meaning was, to be drunken with the blood of many thousands besides. But O cursed caitiffs! cruel Papists! notorious rebels! Do you thus requited the kindness of your gracious Sovereign? He might have cut you off before this time, but he hath spared you, and given you life and living, hoping by gentleness and mercy to win you. Is this your recompense for his gracious meekness and patience towards you? Are these your good works, your meritorious deeds, the notes of the true catholic church? Is this your charity, conscience and religion? What do I speak of religion, when you are void of good nature, humanity and civil honesty?   

Of the Papists unthankfulness, requiting evil for good. Sect. II.  
THe Barbarians, the heathen, the Publicans, the Turks, Pagans', Infidels, the bruit beasts will not be cruel 
Prou. 17. 13.  and unkind to those that are kind to them; he that rewardeth evil for good, saith Solomon, evil shall not depart from his house. There be, saith an ancient father, six differences, Reddere bona pro malis, non reddere mala pro malis, etc. That is, first, to do good for evil: second, not to do evil for evil: these are the properties of good men, and the first is the better: third, to do good for good: fourth, and evil for evil: these are (as some think) indifferent) but the first is nearest to good: fift, not to do good for good: sixth, to do evil for good: these are the properties of the wicked, and the last is the worst. The Prophet complaineth 
jerem. 18. 19  thus to God, Hearken unto me, O Lord, and hear the voice of them which contend with me, shall evil be recompensed for good? for they have digged a pit for my soul: Remember that I stood before thee to speak good for them, and to turn away thy wrath from them, therefore deliver up their children to famine, and let them drop away by force of the sword, and let their wives be rob of their children, and be widows; let their husbands be put to death, and let their young men be slain by the sword in the battle, let the cry be heard from their houses, when they shall bring an host suddenly upon them, for they have digged a pit to take me, and hid snares for my feet: yet Lord, thou knowest all their counsel against me tendeth to death: Forgive not their iniquity, neither put out their sin from thy sight, but let them be overthrown before thee: deal thus with them in the time of thine anger. Thus the prophet prayeth and prophesieth against unkind, malicious, and wicked enemies. How far are you from following that counsel of our Saviour Christ, who saith, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which hurt you, and persecute you; that ye may be the children of your father which is in heaven? for he maketh his sun to arise on the 
Matt. 5. 44.  evil and the good, and sendeth rain on the just, and unjust: for if ye love them which love you, what reward shall ye have? Do not the Publicans even the same? and if ye be friendly to your brethren only, what singular thing do ye, do not even the Publicans likewise? But these our enemies are most unkind and cruel against their Prince, their fathers, their friends, their kindred, and country. The Apostle saith, Be not overcome with evil, but overcome evil 
Rom. 12. 21.  with goodness. And again, See that no man recompense evil 
1. Thess. 5. 15.  for evil unto any man. It is said of our Saviour Christ, that when he was reviled, he reviled not again: when he suffered, he threatened not, but committed it to him that judgeth righteously. When the two Disciples james and john 
1. Pet. 2. 24.  saw the unkindesse of the Samaritans, who would not entertain 
Luke 9  their master and his company, they said, Lord, wilt thou that we command that fire come down from heaven and consume them, even as Elias did? Christ perceiving their rash and carnal affection, said, Ye know not of what spirit ye are. As if he should say, what a desire is this! how rash, and how uncharitable! which maketh you forget yourselves. It is the work of the evil spirit, to destroy men, but ye are my Disciples, and therefore must follow the direction of my Spirit, which is meek, and humble, patiented of injuries, overcoming evil with goodness. And yet the Disciples might seem to have some good ground for their desire of revenge. It was against the Samaritans, who would not receive Christ and his company, who were idolaters, and enemies to God's people; yet Christ forbiddeth and rebuketh the desire of revenge in the Disciples, though against wicked people, he telleth them, they must have another spirit in them, savouring of meekness and patience. The Spirit of God is not the Spirit of revenge, of treason, of blood, but the spirit of truth, of humility, and love.   

How horrible a sin it is to murder any, much more Princes. Section, III.  
IT is a horrible sin, wilfully, maliciously, presumptuously to murder one man, though a private person. The royal Law saith, Thou shalt not kill; the Lord hateth the hands which she'd innocent blood. The talking of the wicked, saith Solomon, is to lie in wait for blood. Again, 
Pro. 12. 6, 10  a righteous man regardeth the life of his beast, but the mercies of the wicked are cruel. Again, The man that doth 
Pro. 18. 17.  violence against the blood of a person, shall fly unto the grave, and they shall not stay him. If a man (saith God) come presumptuously upon his neighbour to slay him with 
Exo. 21. 12, 28  guile, thou shalt take him from mine Altar, that he may die. And in the same chapter he saith, If an ox gore a man, or woman, that he die, the ox shall be stoned to death, and his flesh shall not be eaten. Wilful murder is against the very light and law of Nature; and therefore before 
Genesis 42. 21  the Law was given, when the brethren of joseph went into Egypt, to buy corn, and they were taken for Spies, they said one to another, We have verily sinned against our brother, in that we saw the anguish of his soul when he besought us, and we would not hear him; therefore is this trouble come upon us. Therefore the Mariners who were 
jonas 1. 12.  in the ship with jonas, and he bade them cast him into the sea, and so the tempest should cease; for I know, saith he, that for my sake this great tempest is upon you: yet they rowed and laboured to bring the ship to land, but they could not. Than they cried unto the Lord, and said, We beseech thee, O Lord, we beseech thee, let us not perish for 
Acts 28.  this man's life, and lay not upon us innocent blood. When Paul was at Mileta, the Barbarians used him kindly, and kindled a fire for him and his company: and Paul gathering a few sticks, and laying them upon the fire, there came a viper out of the heat, and leapt upon his hand, which when the Barbarians saw, they said amongst themselves, this man surely is a murderer, whom though he hath escaped the sea, yet vengeance hath not suffered to live: by which place we see, that although the judgement of these men was rash against Paul, yet, that murder is detestable in the judgement of Barbarians and Infidels. Murder overthroweth the Image of God, innocent blood crieth for vengeance. The devil is said to be a murderer, and murderers, if they die in their sin, are shut out of God's kingdom. Now if murdering of any person wilfully be so heinous a sin, what a bloody murder had this been, to kill so many thousands, as they intended to kill? Rebels and Traitors are in the highest degree of murder. The Lord saith, He that smiteth father and mother, let him die the 
Exodus 21. 15  death. Some heathen Rulers have made no law at all against such, because they thought none to be so wicked; But how unnatural are these, which would have killed so many worthy fathers of church and commonwealth? The Lord 
Exodus 22. 28  saith, Thou shalt not rail upon the judges, neither speak evil of the Ruler of thy people. Curse not the King, saith 
Eccles. 10. 20  Solomon, not not in thy thought, neither curse the rich in thy bedchamber, for the foul of the heaven shall carry the voice, and that which hath wings shall declare the matter. 
Eccles. 10.  If we are not so much as to speak or think unreverently of Kings, much less are we to devise mischief against them, much less are we to rise, conspire, and rebel against them. He that resisteth, saith the Apostle, procureth to himself damnation. David would not lay hands on Saul the Lords anointed, though his enemy, though wicked, though he had just title to his kingdom, having him at an advanrage, in a secret place; and being set on by his men to kill Saul, he did only cut off the lap of Saules garment privily, and yet he was touched in his heart, and repent of it, and said to his men, The Lord keep me from doing that thing to my Master the Lords anointed, to lay my hand upon him, for he is the anointed of 
1. Sam. 24 4.  the Lord. And when Saul came out of the cave, David said to him, O my Lord the King, and inclined his face to the earth, and bowed himself: he telleth him what he hath done, purgeth himself of false reports, and putteth Saul in mind of his hard dealing towards him: whereupon Saul answered thus kindly unto David, his conscience compelling him to it. Is this thy voice, saith he, my son David? And Saul lifted up his voice, and wept, and said to him, Thou art more righteous than I, for thou hast rendered me good, I have rendered thee evil: wherefore, the Lord tender thee good for that thou hast done unto me 
1. Sam. 26. 7.  this day. And in an other place, when David found Saul sleeping, and Abishai said to David, God hath closed thine enemy into thy hand this day, now therefore I pray thee let me smite him once with a spear to the earth, and I will not smite him again. David said to Abishai, Destroy him not, for who can lay his hand on the Lords anointed, and be guiltless? Moreover, David said, As the Lord liveth, either the Lord shall smite him, or his day shall come to die, or he shall descend into battle and perish; the Lord keep me from laying my hand on the Lords anointed: But I pray thee take the spear that is at his head, and the pot of water, and let us go hence. And after, when one came and told him, that Saul being in anguish, he furthered his death, whereas the party looked for thanks at David's 
2. Sam. 1. 13  hands, he said unto him, How wast not thou afraid to put out thy hand to destroy the anointed of the Lord? Than David called one of his young men and said, Go near and fall upon him, and he smote him that he died. Than said David unto him, Thy blood be upon thine own head, for thine own mouth hath testified against thee, saying, I have slain the Lords anointed, and yet Saul fell upon his own sword, and being yet alive, in anguish, desired and wished the party to dispatch him.   

That Papists and other persecutors, are like Hunters and Fishers. Sect. FOUR  
But the Papists seek all occasions, devise all plots, and practices, to shed innocent blood; they spare none, they thirst and hunt after the blood of men. The Lord saith 
jeremy 16. 16  by jeremy▪ I will sand out many Fishers, and they shall fish them: and after, I will sand out many Hunters, and they shall hunt them from every mountain, and from every hill. By the Fishers and Hunters he meaneth Babylonians, and Chaldeans, enemies of the Church. There is hunting of beasts, and thus Esau hunted; and this kind of hunting is not unlawful, so that we have respect to our company, so that we offend not God, by cursing and blaspheming, so that we be not hindered thereby from the duties which we own to God and our neighbour. There is also a hunting of the blood of men, the chief hunter this way is the devil himself, who compasseth the earth to and fro, and is ever 
1. Pet. 5. ●.  ranging for his prey, and like a roaring lion walketh about, seeking whom he may devour. This is the great red dragon which persecuteth the woman, and is come down to the earth with great wrath, knowing that he hath but a short time. And such a hunter was Nimrod, he was a mighty hunter before the Lord; wherefore it is said, As Nimrod 
Gevesis 10. 9  the mighty hunter before the Lord. The meaning is, that he was not ashamed, nor afraid to commit cruelty in the lords presence. Of such Hunters speaketh Solomon, 
Prover. 1. 16  Their feet run to evil, and make haste to shed blood: certainly, as without cause the net is spread before the eyes of all that hath wing; so they lay wait for blood, and lie 
Prover. 6. 26.  privily for their lives. And he saith again, because of the whorish woman, a man is brought to a morsel of bread, and such a woman will hunt for the precious life of a man. Of such complaineth God's people, Mine enemies chase me sore, like a bird, without cause, Lam. 3. 52 Again, they hunt our steps, that we cannot go in our streets, our end is near, our days are fulfilled, for our end is come, our persecutors are swifter than the Eagles of the heaven, they pursued us upon the mountains, and laid wait for us in 
Lament. 4. 18.  the wilderness. The breath of our nostrils, the anointed of the Lord was taken in their nets. Such cursed and bloody hunters are these our enemies the Papists, and by some of them, under the pretence of the other kind of hunting. There was about the time of the day which they looked for, a hunting match appointed by sir Euerard Digby, and others at Dunchurch in Warwickshire, though their mind was Nimrod-like, about a far other manner of hunting, more bend upon the blood of reasonable men, and of the worthiest persons in the country, than of bruit beasts. Numbers of people being flocked together, upon pretence of hunting, they meant to make a sudden surprise of the King's eldest daughter that gracious, virtuous, and sweet Lady, she being under the careful and faithful tuition of most honourable persons, not far then from that place. But because the Scripture compareth such bloodsuckers and enemies to Hunters and Fishers, let us see wherein they agreed. Hunter's walk and lie in wait for their prey openly and privily, day and night, enduring labour, hunger and cold, they pursue wild beasts, they take no pity to kill, but it is a sport to them: they observe diligently the nature of beasts, they mark, time, place, instruments how to take them, and sometimes they catch the subtlest beast; such are the bloody enemies of the Church, such are our adversaries, they have been as Hunters, Fishers, and Fowlers, to catch, snare, and entrap us a long time, night and day they consulted to overthrow our state, they have had the counsel of Achitophel, they have had advise from Rome and Rheimes. What plot is abroad, what practices in Ireland, and at home. How many treasons and treacheries heretofore? They spare for no cost nor labour, they thirst after blood, there is no pity nor compassion in them at all; it is their delight and joy, to kill, murder, and spoil. They have tried all ways, all devices, all subtle means; and now at last, that which was most mischievous, and (as they thought) the overthrow of us all; but yet the cunningest hunter, fisher, fowler, speedeth not always, they often lose their labours, so these bloody Hunters have miss of their purposes, their train is discovered, their baits are espied, their snares and nets are broken, and we are still in safety. Though these Hunters have set their toil, these Fowlers have digged their pitte-falles closely and cunningly, these Fishers have spread and laid their nets so privily, that they made account to take and catch us all unawares; although they have had the assistance, advise, policy, cunning, craft, counsel of the greatest, wisest, in taking, catching, betraying, kill, and bloud-hunting in the world, though the chief workman the devil, that read dragon, the chief hunter and destroyer of mankind hath set them on work, although they have many other cunning and mighty adherents, assistants, helpers, furtherers, and friends; yet all is in vain, and God doth pursue them as murderers, and traitors, his just and heavy hand is upon them: & we have just cause to say with the people of God, Praised be God which hath not given us as a prey to their teeth, our soul is escaped even as a bird out of the snare of the fowler, the snare is broken, and we are delivered, our help standeth in the name of the Lord which hath made heaven and earth: and we see that performed that is spoken of in job, 
job 4. 8.  I have seen them that plough iniquity, and sow wickedness, to reap the same; with the blast of God they perish, and with the breath of his nostrils are they consumed. The roaring of the lion, and the voice of the lioness, and the teeth of the lion's whelp are broken; the lion perisheth for lack of a prey, and the lions whelps are scattered abroad. And in the next chapter, He scattereth the devices of the crafty, so that their hands cannot accomplish that which they do enterprise, he taketh the wise in their craftiness, and th● 
job 5. 12.  counsel of the wicked is made foolish, they meet with darkness in the day time, and grope at noon day as in the night; but he saveth the poor from the sword, from the mouth, and from the hand of the violent man. And 
Prover. 1. 30  Wisdom saith to such as refuse her, They would none of my counsel, but despised all my correction, and therefore shall they eat of the fruit of their own way, and be filled with their own devices▪ And again, He that soweth iniquity shall reap affliction, and the rod of his anger shall fail.   

Of the miserable end of Traitors. Section V.  
ANd mark now, O ye Papists, and consider it well, the just and heavy hand of God, always stretched out against traitors and rebels. The people of Israel, because they rebelled against Moses, have this punishment laid upon them by the Lord, that they are shut out from the sight 
Numb. 16.  of the land of Canaan, promised to their fathers, Korah, Dathan, and Abiram: because they rebelled against Moses and Aaron, the earth opened her mouth, and swallowed them up, with their families, and all the men that were with them, 
2. Sam. 18.  and all their goods. Absol●n rebelleth against his own father, draweth the hearts of the people from him. David was still kind to him, and would have spared him, but the Lord cut him off, he was hanged in an Oak, he was slain, and cast into a pit. Sheba raiseth Israel against David, but in 
2. Sam. 20.  the end, his head was cut off, and delivered unto joab. Adoniah 
1. Kings 1.  would have the kingdom from Solomon, contrary to God's appointment, and his father's mind, but in the end, he was put to death, by the commandment of Solomon. The servants of Ammon conspired against him, and slew 
2. Kings 21.  the King in his own house, but the people of the land slew all them which conspired against king Ammon. Zedekiah because 
2 Kings 25. 7  he rebelled against Nabuchadnezzar, which had caused him to swear by God, he was condemned for his perjury 
2. Chron. 36.  and treason, though it was against a wicked and idolatrous king, his eyes were put out, and he was bound in 
Ester 2. 22.  chains, and his sons were slain before him. When Mordecai sat in the king's gate, and saw two of the king's Eunuches, that they sought to lay hand on the king Ahashuerosh, he told it to Queen Ester, and Ester certified the king thereof in Mordecai his name; and when inquisition was made, it was found so, therefore they were both hanged upon a tree. Thus we see the manifold examples, the miserable end of traitors and rebels, that either they are cut off by the hand of man, or else the Lord himself doth execute judgement upon them. And let me add yet one more, the fearful example of judas an Apostle, a professor and preacher of the Gospel, and yet the child of perdition, and a traitor against his own Master Christ jesus. After he had wrought his treason, and betrayed Christ into the hands of his enemies, he became desperate, and hanged himself. And let us consider our own times, hath not God always discovered the manifold treasons and treacheries against our gracious Queen Elizabeth? Have not the chief Authors of them had experience of this hand of God? Have not some fled their country, some killed themselves? And were not others cut off by the sword? And touching these late conspirators, hath not the Lord brought them to shame and confusion? Were not some of the chief of them maimed, and some killed with powder, wherewith they made account to have killed many thousands. Wherein we may observe the just judgement of God upon them, and we see that verified, In quo peccamus, in eodem plectimur; In the same thing we sin, in the same thing we are punished. Many other of this conspiracy are in hold, and abide the sword of the Magistrate, and I doubt not but God will more and more discover and bring to shame, the authors, favourers, and friends of this bloody conspiracy.   

¶ That the Pope's curse is unjust. That he himself and all his adherents are cursed. Section VI.  
But these rebels will object and say for themselves, that both our King, and we, are heretics, and therefore excommunicated and cursed by their holy father the Pope, so that they may justly, and by authority from him, cut us 
Acts 24. 14.  off. But we answer with Saint Paul, By that way which you call Heresy, we worship the Lord God of our fathers, believing all things which are written in the Law and the Prophets. You indeed count him an heretic which obeyeth not all the Pope's Decrees, Legends, and Fables: but if we were such as ye would have us, who hath given the Pope authority to curse our King, and us: Where hath he any power from Patriarch, Prophet, Christ, Apostles, God, or Angels, to curse the Lords anointed? Even as much as he hath for treasons & rebellions; but of this more hereafter. I will now answer you as one answereth the brutish thunderbolt of Pope Sixtus the fift, against Henry the most excellent King of Navarre, and the most noble, Henry Bourbon prince of Condie, he answereth, that the Pope is a judge incompetent and insufficient, therefore the sentence is voided. The Pope, saith he, hath been long ago condemned by the most part of Christendom, viz. England, Scotland, Denmark, Sweveland, the most part of Germany, and the most part of Helvetia, for seven grievous crimes: First, for impitie. Secondly, for tyranny. Thirdly, for corrupt religion. Fourthly, for sacrilege. Fiftly, for treason. Sixtly, for rebellion. seven, for forgery. Now till he purge himself of these and other grievous crimes, he is not fit to judge or accuse the basest amongst us; and indeed no man may be judge in his own cause. And further he saith, that the cause of unjust excommunication, redoundeth upon the head of him that accurseth, according to the saying of Augustine, intemerarium, rash judgement doth for the most part hurt him nothing: upon whom judgement is rashly given; but him that judgeth rashly, must the rashness of necessity hurt. And it followeth, what doth it hurt a man, that man's ignorance will blot him out of that table, if so be an evil conscience doth not blot him out of the book of the living? Think of Augustine what thou wilt, only let not my conscience accuse me in the eyes of God. And again, though thou be condemned of man for a time, the earthly seat is one, and the heavenly throne is another: from the lower thou receivest sentence, from the higher a crown. I will say that boldly, and not rashly, that if any of the faithful be unjustly accused, it shall rather hurt him that doth, then him that suffereth this injury. For the holy ghost that dwelleth in the Saints, by whom every man is bound and loosed, doth not punish any man undeservedly. To this agreeth Solomon, as the sparrow by flying, 
Prover. 26. 2.  and the swallow by flying escape, so the curse that is causeless, shall not come. Indeed there is difference betwixt God's curse, and man's curse; I will bless them that bless thee, saith God to Abraham, and curse them that curse thee, 
Genesis 12. 3.  so long as we are sure that we are the children of Abraham, and so have part in God's blessings, we do not care for the Pope's curse, and how can he curse others, that is accursed himself? Now both Pope and Papists are all accursed, and excommunicated by the mouth of God himself; cursed be the man saith God, that shall make any carved or molten image, which is an abomination unto the Lord, the 
Deut. 27. 1●.  work of the hands of the craftsmen, and putteth it in a secret place, and all the people shall answer and say, so be 
Psal. 97 6. Psal. 73. 25.  it. Confounded be all they, saith David, that serve graven images, and glory in Idols. And again he saith, They that withdraw themselves from thee, shall perish, thou destroyest all them that go whoring from thee. Woe to him saith the Prophet, that saith to the wood, awake, and to the dumb stone, rise up it shall teach thee; behold it is laid over with gold, silver, and there is no breath in it. By all these places the Pope and Papists are cursed, they command and set up images, they worship stocks and stones, they give divine honour to creatures, and so commit spiritual whoredom. Cursed be he, saith God, that curseth his father and mother, and all the people shall say, so be it. And again, Cursed be he that smiteth his neighbour secretly, 
Deu. 27. 16, 24  and all the people shall say, so be it. The Papists curse fathers and mothers, Kings and Queens, they allow, command, and practise murder and treasons against them. Cursed saith God be he, that maketh the blind go out of the way, and all the people shall say, so be it: Cursed Pope and his clergy, they are blind leaders of the blind, false prophets, seducing, and corrupting poor souls to their own destruction: Woe to them saith God, that speak good of evil, and evil of good: which put darkness for light, and 
Esay 5. 20.  light for darkness: that put bitter for sweet, and sweet for sour. Cursed Papists which commend errors and fables, 
Verse 21.  and disgrace the true faith and religion of God. Woe to them that are wise in their own eyes, & prudent in their own sight. Cursed Pope and Papists, which prefer your own cursed and foolish inventions, before the true 
Verse 23.  and heavenly wisdom of God. Woe to them saith God, which justify the wicked for a reward, and take away the righteousness of the righteous from him. Woe then to Pope and Papistes●, which justify heretics, idolaters, false teachers, traitors, and rebels, which disgrace and condemn the Lords anointed, true christians, true subjects, and the true and faithful ministers of God. Woe to rebellious children, saith the Lord, that take counsel, but not of me: Woe then to Papists, which despise the counsel of 
Esay 31.  God against themselves. Cursed be the man saith God, that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord. Cursed Pope and Papists, 
jerem. 17. 5  which trust in creatures, in Angels, in Saints, in the Virgin, in the Apostles: they pray unto them, therefore they trust in them. For how shall they call on him, in whom 
Rom. 10. 14.  they have not believed saith the Apostle? Christ pronounceth many woes against the Scribes and Pharisees, because they shut up the kingdom of heaven before men, because under pretence of long prayers, they devoured widows houses, because they did tithe mint, annisse, and cumin, and left the weightier matters of the law, because they made clean the outside of the cup, and left it foul within. Woe then to the Pope and his clergy, for they shut and lock up the means of salvation from God's people, they under pretence of devotion, have devoured houses, towns, countries, and a great part of the world. They strain at a gnat, and swallow a camel, urging toys, trifles, ridiculous ceremonies, before the commandments of God: they are notorious hypocrites, making show to the world of devotion, conscience, holiness, mortification, and yet are full of profaneness, idolatry, pride, covetousness, whoredoms, treasons, and rebellions. If an Angel from heaven, saith the 
Galat. 1. 8.  Apostle, preach any other ways unto you, then that which we have preached unto you, let him be accursed. And the holy ghost saith in another place, If any man shall add unto these things, God shall add unto him the curses that are written in this book. And if any man shall diminish of the words of this prophesy, 
Apocal. 22. 18  God shall take away his part out of the book of life, and out of the holy city etc. Cursed Pope and Papists, for they hold & teach another Gospel, they make their own rraditions equal with God's word, cursing must needs be upon them, because they curse others, and delight in cursing: therefore saith David as he loveth cursing, so shall it come upon him; and as he loveth not blessings, so shall he be far from them. The Pope, and Papists, and popery, are cursed by their 
Trident confess. 6. can. 21.  own canon: the words of their canon are these. If any shall say, that Christ jesus was given from God to men as a redeemer to whom they should trust, and not also as a law giver to whom they should obey, let him be accursed. They themselves are all cursed by this canon; for howsoever in words they may say it, yet in deed they deny it: for if Christ be a redeemer to whom we should trust, why do they not wholly, and only trust in him? And if Christ be the only Lawgiver of the Church, to be heard and obeyed, then O seduced and blind Papists, your religion must fa●l to the ground, being contrary to the law of this Lawgiver. Where have you any word of Christ for your Images, invocation of Saints, purgatory, prayer for the dead, for the Pope's supremacy, his offices, orders, discipline, and traditions? How is the authority of the Church, their decrees and devices above Christ's laws? If he be the only lawgiver of the Church, if we are to hear and obey him only in matters of religion, he commandeth prayers, and obedience to Kings, and not murders, and rebellions: so that Papists are cursed by this their own canon, seeing they take not Christ, but the Pope to be the law giver to their conscience.   

How popish Priests and jesuits accuse one another. Sect. VII.  
BUT the Pope is a deceiver, that beast, that Antichrist, that man of sin, and your chief teachers are blind guides, false prophets, and plotters of treason, even your great Doctors the jesuits, which will needs have their name from jesus. They have had heretofore, and have still, a chief hand in such practices, they are ringleaders, authors, devisers, persuaders, furtherers, and teachers of such bloody actions; even those which pretend most religion, devotion, and holiness; they have done, and do still most mischief. They have seduced and drawn you to errors, superstitions, idolatries, treasons, and rebellions: and except you repent, to the utter perdition both of your souls and bodies. And though we know by experience this to be true, yet for further proof, jest you should think we speak falsely, or of malice, I tell you truly what I have read in a book come forth of late years, being a complaint of your secular Priests against the jesuits. They make mention of bitter contention amongst themselves, the Priests accounted the jesuits Machevilians, Pharisees, Hypocrites, they charge them with dissension amongst themselves, with pride, and covetousness, that they are the firebrands of all sedition, the causes of all the discord in England, that they have driven some to desperation, enforcing them to leave England, and to enter into some religious order, that by cunning sleights they have gotten into their hands all authority, and all the stock, and treasure of many, above the sum of 50000. pounds English, that they attempt to make England a Province, that they pill and pole Catholics in England, under the colour of holy uses, that they have swallowed up kingdoms, and monarches, that in every Catholic house, (and such houses are in steed of the Church) either themselves would be Pastors, or depute others in their rooms, they endeavour that all relief given to prisoners▪ or in case of dispensations may come into their hands, they challenge to themselves a spiritual monarchy over all England, they fawn upon noble and rich men, and inveigle them by all fair means to cell all they have, and enter into their society: they have induced women to become Nuns, and to leave such goods as they have to them. The Priests charge them further, that they are the inventors of rumours and news, that they will be superiors over the clergy, that they delight in equivocation, that is, in a subtle, and dissembling kind of speech, they accuse one another, the jesuits accuse the Priests of drunkenness, and who redome, the Priests accuse them of pride, and ambition, of donatism, and accounted them as knaves, and Devils. It is an old saying and a true, When thieves fall out, true men shall come by their goods. You may see, O foolish Papists, that there is neither that unity nor holiness amongst your teachers, as they profess and pretend: yet these are your best guides, your holy fathers, your great doctors to whom you commit the government of your souls, and these you follow, and are led by them in all things, so that as the Apostle saith of the Corinthians, 
2. Cor. 11. 20  who suffer themselves to be abused by false Apostles, You suffer, saith he, if a man bring you into bondage, if a man devour you, if a man take your goods, if a man exalt himself, if a man smite you on the face. And with jesabel you are content to reverence and entertain Baal's Priests, but ye cannot abide any of the true prophets of God, ye will not hearken to them at all which teach you truth and obedience; ye are like the Pharisees to whom Christ said, I am come in my father's name, and you receive me not, if another shall come in his own name, him will ye receive.   

Against rash ●athes and vows. Sect. VIII.  
But ye will say, ye have made a vow to the Pope's religion, to do what he commandeth, though it be to practise treasons. You have taken the Sacrament upon it, and have bound yourselves to it: you are promised the Pope's pardon, you are born in hand, that it is a meritorious work, and that you shall be remembered at the Altar; at the Halter, I might have said. But are ye so far blinded? do ye suffer yourselves to be so much seduced? Is any work good but that which God alloweth? Is any work meritorious but the work of Christ's death? Are notorious sins against the law of God and Nature, are these meritorious? Indeed it is true, they merit hell fire. Can any mortal man pardon sin? Are you blinder than the Pharisees, who 
Mar. 2. 7.  held this truth firmly, that none could forgive sins but God only; and thought it blasphemy for any man to take authority upon him to forgive sins? And can any Pope or Angel dispense with the royal law of God? And is the Sacrament of the holy supper a sacrament of blood, of treasons, murder, mischiefs? Is it not a sacrament of grace, peace, and love? How do you abuse the Lords sacrament? Or what kind of Sacrament have you? Did ever any of the Apostles, or any of the faithful, take this Sacrament for any such wicked purpose? Are we not by the Sacrament more nearly united to Christ and his member? Is it not a means of growth in grace, in love, in thankfulness and holiness? From hence let me use an argument against transubstantiation; Christ saith in the sixth of john, He that eateth my flesh, and drinketh my blood, he dwelleth in me, and I in him. But Christ dwelleth not in traitors and murderers: and therefore ye were not truly partakers of his flesh and blood, ye took the Sacrament of the Lord against the Lord, he took with judas, a sop, and then went with him to betray your master. But ye say you have bound yourselves to the performance of these plots and practices, by vows, promises, oaths; and therefore must needs perform them. Indeed many are so foolish, that they think all promises and oaths are to be kept: that which they are not bound to keep, they are most careful to keep. That which God commandeth, and which they by promise are bound to do, they have lest care and conscience to keep. Such oaths and promises as are against the rule of faith and charity, may safely be broken. Indeed the Lord saith, Whosoever voweth a vow to the Lord, or sweareth an 
Num. 30. 3.  oath, to bind himself by a bond, he shall not break his promise, but shall do according to all which proceedeth out of his mouth. But it followeth; if a woman vow a vow to the Lord, and bind herself by a bond, being in her father's house, in the time of her youth, and her father hear her vow and bond wherewith she hath bound herself and her father hold his peace concerning her, than all her vows shall stand, and every bond wherewith she hath bound herself, shall stand. But if her father disallow her, the same day that he heareth all her vows and bonds, wherewith she hath bound herself, they shall not be of value; and the Lord will forgive her, because her father disallowed her; by the which place we may see, that all vows are not to be 
judg. 8. 33.  kept. When Gideon was dead, the children of Israel forgot the Lord their God, which had delivered them out of the hands of their enemies on every side, and they turned away and went a whoring after Baalim, and bound themselves by covenant to make Baal their god; yet afterwards by the allowance of God, they forsook Baal, and worshipped the Lord. David hearing of Nabals' churli●nesse and unkindness against him, he maketh a rash vow to destroy Nabal and all his house. But after he heard the good counsel of Abigail, he recanted his promise, and stayed himself; It is better to sin only in words, than to join wicked deeds to them. It is better to sin once, than to add sin unto sin: he that sweareth rashly and performeth it, doubleth his sin, and offendeth God more; and therefore it is a Proverb, Satius est recurrere, quam malè currere: It is better to run back again, than to run amiss. This is a common rule, In stul●s promissis rescind fidem; In foolish promises break thy faith. If in foolish promises, much more in bloody and wicked promises. In the Pope's decrees heretofore there is great disputation about this point; but the conclusion is, that all oaths are to be broken which are against the word of God and our salvation; and this is a common rule, that the inferior can not bind himself to that which in itself is unlawful, and against the obedience of the superior. God therefore is excepted, against whom if any thing be commanded, he is to be obeyed before men. The ancient fathers are also of this mind, It is against duty 
Ambros. lib. pri▪ office ca 50  sometimes, saith Ambrose, to keep an oath, as Herod, who promised to the daughter of Herodias whatsoe'er she would ask, and then murdered john the Baptist, to fulfil his oath; and he bringeth in the example of jepthah, and concludeth▪ It were better never to promise' any such thing, than for keeping of promise, to murder. Augustine saith, That an oath was not ordained for this purpose, that it should be a bond of iniquity, of murdering, mother, or brother, or committing of any other sin. This amongst other things he speaketh writing to Severus a Bishop: and in his Sermon of beheading john the Baptist, he saith; In that David did not fulfil his promise and oath, in shedding innocent blood, it was the more godliness in him. juravit david temerè, sed non implevit maiori pietate: David, saith he, swore rashly, but thorough greater piety he did not fulfil his oath. Hesy●hius saith, 
In Levit. libr. sexto ca decimo nono. Greg. lib. 5. expos. in pri. lib. reg. ca 14▪ De summo bono lib. 2. ca 32.  not only that is an unjust oath which is broken, but that which is unjustly kept. And Gregory saith, when we have taken an evil oath, it is better that it be broken, then that we commit grievous sins, to the which, by our oath, we have bound ourselves. Isidorus saith, that that oath is not to be kept, whereby unwarily we promise' to do some evil, as if a man should promise' continual company with a harlot. It is better, not to fulfil that promise, then to live in filthy whoredom. And in another place he saith, In turpi voto, muta decretum, etc. In a filthy vow change thy mind, it is a wicked promise which cannot be fulfilled without wickedness: and this is Beda his counsel writing on Matthew. If it fall out, saith he, that we take a rash oath, which if we keep will turn to a bad end, we know that we may freely upon better advise change our minds, and rather in such a necessity to forswear ourselves, then for the avoiding of perjury to fall into greater sins. Bernard in his Epistle 219. to three Bishops: Not wise man saith he, doubteth but that unlawful oaths may be broken. Peter Lombard in the third book of Sentences, dis. 39 speaking of rash vows and oaths, maketh this conclusion; that some oaths are not to be kept, and he that sweareth rashly sinneth, he that changeth, doth well, he that changeth not, his sin is double. And Hugo de sanct. Victore, he that 
Lib. pri. p●. ●▪ ca 14.  sweareth to do evil, sinneth. It is better than to break the oath, then to keep it: yet so, that he avoid the evil to the which he hath sworn, and also acknowledge his fault in swearing rashly. And in the To●tane Council, 8. cap. 2. it is said, that it is more tolerable to reject the vows of foolish promises, then by keeping them, to fulfil the measure of grievous sins. We are to consider which is the greater or lesser evil. When we are compelled to break our oath, we offend God: but we do then only discredit ourselves, when we keep wicked and hurtful promises. We do proudly contemn the commandments of God, we do hurt our neighbours by wicked cruelty, and we kill ourselves with a more cruel sword. In the other we are stricken with a double dart of sins, but here we are thrust through with a three fold dart. And mark this, O ye foolish Papists, which stand so much upon your bloody vows, and wicked oaths, by the judgement of this Council you offend three ways. First, against many express commandments of God. Secondly, against your sovereign King and country. And thirdly, the most terrible blow is upon your own souls, without great and speedy repentance.   

Against toleration of Religion. Sect. IX.  
BUT ye will yet say, ye would feign have toleration of religion: you have long looked for it, you have been so bold as to make petitions to his Majesty in this behalf, you hoped for it, and are disappointed, and this is the cause of your grief and discontentment: but do ye not know, that in religion there must be no halting, no compounding, 
1. Kin. 1●. 21.  no dissembling? Elia saith to the people, How long halt ye betwixt two opinions? if the Lord be God, follow him, if Baal be he, then go after him. We must do as the Lord God commandeth us, and not turn aside to the right hand 
Ose. 17. 8.  nor to the left. Ephraim, saith God, hath mixed himself among the people, Ephraim is a cake on the hearth not turned. In the which place, the Lord rebuketh them, because they were neither hot nor cold, and suffered mixture of religion. There is but one true shepherd, and one true fold: and as the Apostle saith, there is one Lord, one faith, one baptism. And again he saith, Ye cannot drink the cup of the Lord, and the 
1. Cor. 10. 21.  cup of Devils: ye cannot be partakers of the table of the Lord, and of the table of Devils. And in another place, What concord hath Christ with Belial? or what part hath the believer with 
2. Cor. 6. 15  the Infidel? and what agreement hath the Temple of God with Idols? God's people might have no fellowship with the idolaters. The true Church is a spouse, an honest wife, not a strumpet, who admitteth and embraceth all. A lamb, & a lion, Isaac and Ishmael, the ark of God and Dagon, Christ and Antichrist cannot agreed together. Will any man be so mad as to suffer fire in his bosom? the pestilence in his house? will any suffer wolves amongst sheep? and serpents amongst his children? And you that stand for this toleration, why do not you suffer the Gospel, where popery beareth sway? why do you not tolerate the professors of it? why doth not the Pope give toleration to true christians, in Rome, in Italy, in Spain, and other places of his dominions? Why doth he deal so cruelly in those places with any that do truly profess the name of Christ? your religion is an apostasy from Christ, and antichristianity: your Mass a dumb and dead service, without edification, piety, or comfort. O that you once knew how you are deluded in it, and how injurious it is to the blood of Christ! ye yourselves are gross heretics and idolaters, as we have often proved, and are ready still to prove to your faces. Now such are in no case to be tolerated in the Church of God, but to be severely punished. He that offereth unto any 
Exodus 22. 2●  Gods, saith Moses, save unto the Lord only, shall be slain. In the first and second commandment, we are taught to worship God alone, and are forbidden a● strange and false worship. The magistrate is the keeper of both the tables of God's commandments, he may aswell put to death Idolaters, as murderers, whoremongers, and thieves: and indeed those do spiritually murder the soul, commit spiritual whoredom, and rob God of his honour, so that they may as lawfully give toleration to murder and theft, and adultery, as to false worship and idolatry.  
They must first of all and chiefly, urge, maintain, and defend Gods true religion. There can be no true subjects to them, except they be first subject to God. Obedience of the second table floweth from obedience to the first, and they of conscience serve the Prince, which of conscience serve God. They will never be true to Princes, which are false to God: So that rebels and traitors, are either of no religion, or else of a false religion. Therefore all good Kings have been most careful to defend soundness of religion, and severely to punish all seducers and idolaters according 
Deut. 13.  to the law and commandment of God. The false Prophet, though he be never so dear and near unto us, who draweth us to 
Deut. 17. 2.  strange Gods, must be stoned and put to death. Again, If there be any found among you, saith the Lord, man, or woman, that hath wrought wickedness in the sight of the Lord, and hath gone and served other Gods, and worshipped them, as the sun, or the moon, or any of the host of heaven; and if this be true, thou shalt bring forth that man, or that woman, which have committed that wicked thing unto the gates whether they be man, or woman, and shall stone 
Exod. 32.  them with stones that they shall die. Moses in a great zeal slew the idolaters to the number of 3000, because they worshipped 
2. Kings 10. 2. Chro. 15. 16  the golden Calf. jehu is commended for his zeal in killing the Priests of Baal. Asa the King deposeth his mother, because she had made an Idol in a grove. And he broke down her idol, and stamped it, and burned it. josiah taketh away all abominations out of juda, and jerusalem, he put down the Chemerims, and them that burned incense to Baal. Elias killeth many false Prophets of Baal. This is the commandment of a King: Whosoever will not do 
Ezra 7. 29.  the law of God, and the King's law, let him have judgement without delay, whether it be unto death, or unto banishment, or to confiscation of goods, or to imprisonment. This is the decree of Nabucadnezar That every people, nation, and language that speaketh any blasphemy against the God Shadrack, Mezech, and Abednego, 
Dan. 3. 29.  shall be drawn into pieces, and their houses shall be made a jakes, because there is no God that can deliver after this sort. And it is dangerous to Kings, to spare those whom God would have cut off; and therefore the Lord said to Ahab for his foolish pity in sparing Benhadad, Because thou hast let go out 
1. Kings 20. 42  of thy hands a man whom I appointed to die, thy life shall go for his life, thy people for his people. How shall Kings, saith one, serve God in fear, but by forbidding and punishing those things, which are done against the commandment of God? as they are Kings, they are put in mind to use the power and sword committed unto them for the defence of the true faith, and the suppressing of the wicked. And another saith, Let Princes take heed, how they grant to Infidels, wicked rites, and ceremonies in their kingdoms. And he bringeth in the fearful example of Solomon, who because he tolerated false religion, and divided God's worship, that therefore his kingdom after was divided & rend, so he concludeth, that it is not lawful for Kings to suffer false worship in their kingdoms, and that it is their duty to urge and maintain such ceremonies & rites only, which are consonant and agreeable to the word of God.  
When Valentinian the younger was requested to wink at the renewing of an Altar for the Pagans' in Rome, S. Ambrose dissuadeth him, saying, lib. 5. ep. 30. All men serve you that be Princes, and you serve the mighty God: he that serveth this God, must bring no dissimulation nor connivence, but faithful zeal and devotion: he must give no kind of consent to the worship of Idols and other profane ceremonies, for God will not be deceived, which searcheth all things, even the secrets of our hearts: therefore Asa and his people make a covenant to serve the Lord. The words of the covenant were these: whosoever will not seek 
2. Chron. 15.  the Lord God of Israel, shall be slain, whether he were small or great, man or woman, and they swore unto the Lord, and all juda rejoiced at the oath. jehoiada made a covenant between the Lord, and the King, and the people, that they should be the Lords people: likewise between the King and the people. 
2. Chro. 34. 33  josiah compelled all that were found in Israel to serve the Lord their God. He had charge over all, and must answer for every one that perished: therefore he thought it his duty, that all should make profession to receive the word of God. Nehemiah, and his people make a sure covenant, to keep God's commandments, and they writ it, and their Princes, Levites, and Priests seal to it. Augustine confesseth, that he was once of this mind, that none were to be compelled to the faith, but that they were to be drawn by persuasion; yet he changeth his mind upon experience which he had in his own city Hippo, where he was Bishop, which was at the first full of Donatists', but by severity of laws, they were quite overthrown; so that as he saith, the city was clear from that heresy. He that bindeth and whippeth a mad man, may seem to be his enemy, though he do it in love, but after he is come to his right mind again, he taketh him for a friend, and praiseth God for him: So it seemeth grievous to some, to be forced to hear the word of truth, but after they have heard, if they have any taste or grace, they will hear gladly and willingly of their own accord, and praise God for those laws which compel them to hear. Augustine saith, while ye compel the unwilling against their will, ye often make them willing. Chrysostome telleth the people of Antioch, that they bond their horses, and fettered them, & with horns, powered in medicines into their months: and shall they suffer their brethren to run headlong into iniquity? If I stay not a man (if it lie in my power) that is ready to kill himself, I am guilty of his death. Prince's may not give leave to rob, much less to rob God of his honour. Prince's may not give leave to murder, much less for any to murder themselves. They may not tolerate corporal whoredom, much less spiritual whoredom. Prince's may not, nor will not give leave for any to work treasons against their own persons, much less are they to tolerate treasons against God. Further reasons against this toleration from old and new Testament, from Canons, Counsels, Fathers, from Acts, Laws, Decrees, Constitutions, Edicts of Emperors, &c: you may see largely, and learnedly set down by master Gabriel powel, in his Refutation of an Epistle Apologetical.   

¶ The just judgement of God upon Papists, with an exhortation to repent. Sect. X.  
But though the Prince do not grant your wills, nor that toleration which you looked for, are ye therefore to rise and rebel? What warrant or example have you for it? And do you not see the curse and heavy judgement of God upon you? because you dis-honour him he hath given you up to the monstrous sins of murder and treasons, and so to bring you to shame and confusion in the world. Ye will not harken to the sweet voice of God, but unto your own cursed inventions, and therefore the Lord hath given you over to shame and confusion. It is said of the sons of Eli, that they obeyed not the voice of their father, because the Lord would slay them, so that to obey God's admonition, is God's mercy, and to disobey them, is his just judgement for sin. The Prophet saith to Amazia, when 
2. Chro. 1●.  he threatened him for reproving his idolatry, I know, saith he, that God hath determined to destroy thee, because thou hast done this, and hast not obeyed my counsel. The Apostle saith of the Gentiles living in ignorance and idolatry, 
Rom. 1. 28.  that as they regarded not to know God, even so God delivered them up to a reprobate mind, to do those things which are not convenient, being full of all unrighteousness, fornication, wickedness, full of envy, of murder, backebiters, haters of God, proud, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, merciless. Let the world judge, and your own consciences, O blind Papists, whether you be not guilty of all these monstrous sins. And the Apostle in an other place speaking of such as yet are deluded by Antichrist, he saith, they be such as perish, because they receive not the love of the truth, that they might be saved. 
2. Thes. 2. 11.  Therefore God shall sand them strong delusions, that they shall believe lies, that all they may be damned which believe not the truth, but have pleasure in unrighteousness. And is not this heavy judgement of God upon you? Because ye will not believe the truth of his word and the faithful ministers of the Gospel; he hath given you over to believe legends, lies, fables, false, seditious, treacherous, bloody antichristian teachers. And are ye not ashamed? do ye not blush? do ye not quake and tremble, to think of this unnatural, brutish, monstrous, and bloody late conspiracy? the like whereof is not heard of amongst the Pagans' and Infidels. And though I doubt not but some of you are not so far past grace, but that your hearts will melt and mourn for these bloody fins; yet it is said of some, that they be so desperate and impudent, that they are sorry for nothing, and repent of nothing they have done, but only this is their grief, that their malicious and cursed plot had not that effect which they looked for. But O graceless wretches, if ye had brought to pass your cursed purposes, yet God no doubt would have been revenged of you. The Lord might justly have done it for our sins, though you had no such meaning to correct sin in us. It is not sin, but grace, & our profession which you hate and persecute: If that had come to pass which you looked for, you had been God's rods to whip us; but after that God had whipped us by you, would he not have cast the rods in the fire? Do ye think you should have escaped? Would not the Lord have been revenged for shedding of so much innocent blood? Had ye not still been guilty of horrible treasons and murders? Can not the Lord have set you one against another? Can he not have stirred up others to revenge our cause? Can he not have tormented your consciences, and driven you to desperation, and so have made you a hangman to your own selves? Can he not many ways have cursed you, your wife and children? And must ye not both now and then perish eternally, without great repentance? What a cursed name should you, and shall still leave behind you, of rebels, traitors and murderers, so long as the world endureth? And finally, who would ever have trusted you, so long as ye had lived, having been so false and treacherous to your Sovereign and native country? And now, as it is, remember the sayings of Solomon, The 
Pro. 16. 14, 15.  wrath of a King is as messengers of death, but a wise man will pacific it. In the light of the King's countenance, is life, and his savour is like as a cloud of the latter rain. And again, The fear of the King, is like the roaring of a lion, 
Prou 26. 2  he that provoketh him to anger sinneth against his own soul. And in another place, My son, fear the Lord, & 
Pro. 24. 11.  the King, and meddle not with them that are seditious: for then destruction shall rise suddenly, and who knoweth the ruin of them both? And in another place, I advertise thee 
Eccles. 8. 2.  to take heed to the mouth of the King, and to the word of the oath of God. Haste not to go forth of his sight, stand not in an evil thing; for he will do whatsoever it pleaseth him. Where the word of the King is, there is power, and who shall say to him, What dost thou? he that keepeth the commandment, shall know no evil thing, and the heart of the wise, shall know time and judgement, that is, the wise man knoweth when time is to obey, and what he should obey. And let this voice sound always in your ea●es, Touch not mine anointed, and do my Prophets no 
Psal. 105. 1●.  harm. And think of those words of David, spoken to such as rebel against him, as though his Majesty should speak this himself unto you from the fourth Psalm, O ye sons of men, though ye be never so great, yet are ye but mortal, and men, how long will ye seek to take my kingdom from me, and so bring me to shame? you have often gone about it, when will ye surcease and leave off such wicked enterprises? your heart's love, and your practice follow vanity, vain counsels which deceive you, lying imaginations which shall not prevail.  
The Lord hath placed me in the kingdom, he will defend me, and provide for me: tremble therefore O ye rebels, though ye fear not men, fear God, and sin not so heinously against the Lord and his anointed, in such bloody conspiracies and practices. Examine, ponder, think well on the matter, advise when ye are quiet and alone, by yourselves, from your other companions and counsellors, think thus with yourselves, What right have we to the kingdom? what hurt hath our King done unto us? wherein hath he offended us? with what conscience and equity can we thus rise against our lawful king? consider this well, and so repent and stay yourselves. And whereas it may be you pretend religion, and under colour of it, will observe ceremonies, and offer sacrifices, and so make show of devotion and holiness to the world; Know ye not O rebels, that the Lord will have mercy, and not sacrifice; and that without this, all devotion and profession is nothing worth, but utterly renounced, & rejected of God? So long as your hearts, and hands are full of blood, confess your sins, trust in God, and not yourselves, offer to God the sacrifice of righteousness according to the rule of his own word: offer the sacrifice of mercy, innocency, holiness, obedience: offer unto God, honest, contrite, and upright hearts, for with such sacrifice God is pleased. As for the service and sacrifice of the wicked, they are abomination unto the Lord. Thus I have showed you our late dangers and troubles intended against us, and ready to fall upon us; and thereupon I have dealt somewhat largely and roundly with the authors, instruments, and plots of it, so that we may say justly with David, The snares of death compassed us, and the griefs of the grave caught us, we were very near the pit, and brink of death.    

The second part of the Application.  

¶ Our great deliverance of late. Section XI.  
LET us now in the second place consider our great deliverance. Our enemies were many and subtle, a long time with great advise by the counsel of Achitophel had long laid their plots, purposed, resolved to bring it to pass, they took the Sacrament upon it, binding themselves by oath, and promise' to effect it; they made full reckoning and account to bring it to pass; they fully determined, as you have heard, to destroy King, Queen, royal Seed, Counsel, and whole Parliament, and all Professors in the land; and to set up their idolatrous Mass, they had, as they thought, fit time, place, and means to work this bloody massacre, they thought themselves sure, and that nothing could disappoint them. The time and the day that they long looked and gaped for, drew very near, they were resolved, that God and man would concur with them in this their bloody attempt, to give us such a terrible blow, and yet we should not know who did hurt us: so that we may say with David, Thine enemies O Lord have made a tumult, and they that hate thee have lifted up their head, they have taken crafty counsel against thy people, and have consulted against thy secret ones: they have said, come, let us 
Psalm 83.  cut them off from being a nation, and let the name of Israel be no more in remembrance: for they have consulted together in heart, and have made a league against thee: the tabernacles of Edom, and the Ismalites, Moab, and the Agarins, Gebal, and Ammon, and Amaleck, the Philistines, with the inhabitants of Tyrus: Ashur also is joined with them, etc. But see still the kindness and goodness of God to this sinful land; though our sins deserved this judgement, and more too, though all these plots and practices, were conceived, contrived, determined, and ready to be put in execution, yet they are discovered and come to nought, to the shame of our enemies: so that we may say with the Prophet, Why do the heathen rage, and people murmur in vain? they are assembled together against the Lord, and against his anointed, but he that dwelleth in the heavens shall laugh, the Lord shall have them in derision. And again, the 
Psalm 2.  Lord breaketh the counsel of the heathen, and bringeth to nought 
Psal. 33. 10.  the devices of the people. The counsel of the Lord shall stand for ever, and the thoughts of his heart throughout all ages. And in 
Psalm. 118. 12  another place, They came about me like bees, but they were quenched as a fire of thorns: for in the name of the Lord I shall destroy them. Thou hast thrust sore at me that I may fall, but the Lord hath helped me. We may say with the people of God, If the 
Psalm 124. 1.  Lord had not been on our side may Israel now say, if the Lord had not been on our side when men rose up against us, they had then swallowed us up quick, when their wrath was kindled against us. Than the waters had drowned us, the stream had gone over our fowls, than had the swelling waters gone over our souls. And in another place, They had often afflicted me in my youth may Israel now say, they have often afflicted me in my youth, but they could 
Psal. 129. 1.  not prevail against me. The plowers ploughed upon my back, and made long furrows, but the righteous Lord hath cut the cords 
Esay 8. 9  of the wicked, etc. And thus Esay speaketh by the enemies of the Church, Gather together on heaps, O ye people, and ye shall be broken in pieces, and hearken all ye of far countries, gird yourselves, and ye shall be broken in pieces, gird yourselves and you shall be broken in pieces, take counsel together, yet shall it be brought 
Micah 4. 12.  to nought, pronounce a decree, yet shall it not stand. And Micah saith, Many nations are gathered together against thee, saying Zion shall be condemned, and our eyes shall look upon Zion: but they know not the thoughts of the Lord, they understand not his counsel, for he shall gather them as the sheves in the barn. After the flood, Nimrod and his company waxed proud, and said, Go to, let us build us a city and tower, whose top may reach to heaven, that we may get us a name, jest we be scattered upon the whole earth: but the Lord came down to see the city and tower 
Genesis 11 4  which the sons of men did build, and he scattered them thence upon all the earth, and they left off to build the city: therefore the name of it was called Babel, that is, confusion, because the Lord did there confounded the language of all the earth. Pharaoh pursuing 
Exodus 14.  the Israelites, and purposing to destroy them in the sea, the children of Israel walked as on dry land through the middle of the sea, the water was as a wall unto them on the right hand, and on the left, but the Egyptians followed them, and were drowned. Aram and Ephraim join together to fight against jerusalem, and when God's people were in fear, the Lord said to Esay, Go forth now to meet Ahas and say unto him, take heed, and be still, fear not, neither be faint hearted, for the two tails of these smoking fire-hrandes, for the furious wrath of Rezin, and of Aran, and of Remaliahs' son, because Aran hath taken wicked counsel against thee, and Ephraim, and Remaliahs' son saying, Let us go up against juda, let us waken them up, and make a breach 
Esay 7. 1.  therein for us, and set a King in the midst thereof, even the son of Tabiol. Thus saith the Lord God, it shall not stand, neither shall it be. There were more than forty jews, which bond themselves with an oath, saying, they would neither eat 
Acts 23. 12.  nor drink till they had killed Paul, but this their conspiracy was made known by Paul's sisters son, and so the conspirators were disappointed, and Paul at that time preserved. God hath so many means to deliver his children out of danger, as there are creatures in the world: so that their adversaries cannot conspire so craftily against them, but he hath infinite means to defeat their wicked practices. Of this power and mercy of God, we have of late sufficient experience. We may say with the Prophet jeremy chap. 11. 18. The Lord hath taught me, and I know it, even than thou showedst me their practices. But I was like a lamb, or a bullock that is brought to the slaughter, and I knew not that they had devised thus against me, saying, let us destroy the tree with the fruit thereof, and cut him out of the land of the living, that his name may be no more in memory. And in the next words he prayeth and prophesieth by the spirit in a zeal of God's glory, against those subtle and malicious enemies, saying: But O Lord of hosts, thou judgest righteously, and triest the reins, and the heart, let me see thy vengeance on them: for unto thee have I opened my cause. The mischiefs which our adversaries intended against us, are by the just judgement of God, fallen upon their own heads; so that we see that performed, which the Lord speaketh by his Prophet, They that devour thee, shall be devoured: if any kill with a sword, he must be killed with a sword. We may say as the father saith of the prodigal son when he was come home, and he rejoiced and was glad: This my son was dead, & is alive again, he was lost, and is found. We were all as dead and lost, in the intention, preparation, & accounted of our enemies; but behold, we are alive, we are found, our enemies have not their wills of us: they are disappointed of their hope, we still enjoy our King, our Queen, the royal issue, the Counsel, the Nobles, the rest of the worthy ones, our Ministers, and people: we still enjoy our kingdom, our country, our livings, our liberties, our wives, & children: our friends, our houses, and lands: our peace, our plenty, & the Gospel: which all these our enemies would have taken from us. So many lives as are kept from their cruel hands▪ so many deliverances we have; so many blessings as we still enjoy, are as it were new blessings, and new mercies, so that we may say with the Prophet in this Psalm, We were in misery, and the Lord saved us, he hath delivered our souls from death, our eyes from tears, and our feet from falling.   

Our former unthankfulness, and other sins. Sect. XII.  
AS our dangers were great, so was our deliverance great, which I need not to amplify any further. There is none so senseless, so dull, or forgetful, but still he remembreth it, he hath experience in himself; he hath, and doth find, feel, and taste, how sweet, how loving, how kind and merciful the Lord hath been to us, in this late deliverance; so that we may say with the Prophet, It is the lords mercy that we are not consumed, he hath not dealt with us after our sins, neither rewarded us according to our iniquities. This we must know and confess, so long as we live, whether we will, or not, unless we be too unthankful, and void of all grace; now let us see what profit and use we are to make of this so great a benefit; we have tasted of many mercies heretofore, of sundry and strange deliverances, but we have been still, careless, unkind, and forgetful, and are never the better for them: we have not said, nor thought with the Prophet, What shall we tender unto the Lord? we have ill requited the Lord for his former benefits; we have requited him evil for good, we have for all his goodness and manifold benefits rendered him all unkindness, disobedience, rebellion, profaneness, blasphemy, contempt of his word, his ministers, and faithful servants: so that the Lord may justly complain of us, as he did of his people the jews, saying; Hear, O heavens, hearken, O earth, the Lord hath said, I have nourished and brought up children, but they have rebelled against me; the Ox knoweth his owner, and the Ass his masters crib, but Israel hath not known; my people do not understand. Ah sinful nation! a people laden with iniquity, a seed of the wicked, corrupt children, they have forsaken the Lord, 
Esay 1. 2.  they have provoked the holy one of Israel to anger, they are gone backward. And again, counting Israel his vineyard, 
Esay 5.  which he had planted and fenced, he complaineth that when he looked it should bring forth grapes, it brought forth wild grapes; he looked for judgement, but behold oppression; for righteousness, but behold a crying. And 
jerem. ●. 6.  jeremy complaineth, I harkened and heard, but none spoke aright, no man repent him of his wickedness, saying, what have I done? every one turned to the race, as the horse rusheth into the battle, even the stork in the air knoweth her appointed times, and the turtle, and the crane, and the swallow observe the time of their coming, but my people knoweth not the judgement of the Lord. Many are more ignorant of the times of God's mercies, and of the times of his judgements, than those birds are of their appointed seasons. The Lord may take up that just complaint against us, Hear ye, O mountains, the lords quarrel, and ye mighty foundations of the earth, for the Lord hath a quarrel against his people, and he will plead with Israel; O my people, what have I done unto thee? or wherein have I grieved thee? Testify against me: Surely, I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants: and I have sent before thee, Moses, Aaron, and Miriam, O my people, remember now what Balac 
Micah. 6. 2.  king of Moab hath devised, and what Balam the son of Beor answered him from Shittim unto Gilgal, that ye may know the righteousness of the Lord. And Christ, if he were upon the earth might complain and mourn for us 
Luke 13. 34.  as he did for jerusalem, saying; O jerusalem, jerusalem, which killest the Prophets, and stonest them which are sent to thee, how often would I have gathered thy children together, 
Luke 19 42.  as the hen gathereth her brood under her wings, and ye would not? O if thou hadst even known at lest in this thy day those things which belong to thy peace! For this our unthankfulness, and our manifold other sins, he might justly have deprived us of all his former mercies, and long before this time have powered out the full violence of his wrath upon us: But, O the unspeakable mercy of God O his undeserved goodness! O his incomparable long sufferance, and patience! he still compasseth us with his favours, he increaseth and multiplieth his new benefits upon us, he hath followed us, prosecuted and pursued us with his goodness; though we be careless of him, he is careful of us, though we be secure and slothful, yet he watcheth for us, when we are asleep. We have been ungracious children a long time, yet hath he been a kind and loving father unto us. We have been stubborn, and rebellious subjects against him, yet hath he been to us a most gracious and loving Prince; though we be unkind to him, he is kind to us; though we be sinful, yet he is merciful; though he might justly of late have given us over into the hands of our bloody enemies, yet he hath prevented them, brought them to shame, stood for us, kept and preserved us from their malicious, cruel, and subtle snares.    

The third part.  

¶ Of the uses of this deliverance. Section XIII.  
True repentance. Use I  
LET us now then at length see, what this warning and deliverance may teach us. First, we learn that the Lord by this, would call us all generally to true and earnest repentance: our sins have provoked the Lord to stir up these enemies against us, as we may see in the book of judges: when Israel offended God by their sins, he always stirred up one enemy or other against them. We have rebelled against the Lord, and therefore our enemies may justly rebel against us. We have set ourselves one against another, & therefore they may justly set themselves against us. We devise plots one against another, and therefore the Lord may justly stir up cur enemies against us, to devour us all. The sins of the land, are great, grievous, and crying sins; the sins of the first world, the sins of Zodome, the sins of Israel, the sins of jews and Gextiles, the sins of Turks and Pagans'; all these are rife amongst us; and we surpass them in profaneness, in unthankfulness, in contemt of the word & of good men, in pride, covetousness and cruelty. So that the Lord may justly complain, and say as he doth against Israel, hear the word of the Lord, ye children of Israel, for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land, by swearing, lying, kill, stealing, and whoring; they break out, and blood toucheth blood; and that which is worst of all, as it followeth 
Ose. 4. 1.  in that place, yet let none rebuke, or reprove another: as if he should say, that it were in vain to rebuke them: for no man can abide it, yea they will speak against the Prophets & Priests, whose office it is chiefly to rebuke them. 
Esay 30. 10.  And as another Prophet saith, They say to the Seers, see not, & unto the Prophets prophecy not unto us right things, but speak flattering 
Amos 5. 10.  things unto us, prophecy errors. And as Amos saith, they have hated him that rebuketh in the gate, and they abhorred him that speaketh uprightly. Besides these and all other sins, let us repent of such sins, as in some sort (though not by law) yet before God, do make us accessary with these Papists and rebels. For though, as I said before, God in his just judgement had given them up, yet would they never have been so bold, they would never have come to that strength, number, and head, but that we have given many occasions, to strengthen, bolden, and increase them. It is strange and wonderful, that after so many years under the Gospel, that there should grow so many thousands of resolute Papists in this land: but the especial fault hath been in idle and ignorant Ministers, which either could not, or would not teach the truth, confute errors, and use all forcible means to convert them. The Lord complaineth that 
Esay 56.  the watchmen of Israel are blind, and have no knowledge: and again, my people perish for want of knowledge; Because thou hast refused knowledge, I will refuse thee, that 
Ose. 4.  thou shalt be no Priest to me. Ignorance is the cause of errors, treason, and murders. Some other Ministers have flattered these Papists openly, and secretly; they have holden and maintained points of popery: and is it any marvel, though Papists grow and increase? Many great men, magistrates, and other officers, have been careless in executing good laws against them, they have winked at them, countenanced them, kept them company, showed them more favour and kindness, then to the good friends of the Gospel. Many have matched and married with them, & hath not all this encouraged and emboldened Papists? We have been careless and cold in our own religion, we have despised and disgraced the best friends of it: the lives of many professors and preachers hath been very bad, and is it any marvel if Papists increase and grow? they have seen jars, contentions, and controversies amongst us, they have been suffered to grow in wealth & power, they have been suffered to bring and breed up their children this forty and seven years in popery, either by being not baptized at all, or else being baptized by popish Priests, who after instructed, and confirmed them: so that now young men, maids, and children, are become desperate Papists, and resolute traitors. Lot every one look to himself, and examine his own heart, how he hath been faulty this way, and repent of it, jest before God he be arraigned, and judged as accessary with the Papists of their errors, and bloody treasons: and no doubt this warning and deliverance calleth for true repentance.  
The mercy of God, his long suffering and patience, doth move and draw us to repentance. Our Saviour Christ teacheth 
jac. 13. 6.  this by a parable, saying: A certain man had a fig tree planted in his vineyard, and he came and sought fruit thereon, and found none, than said he to the dresser of his vineyard, behold, this three years have I come and sought fruit of this tree and found none, cut it down, why keepeth it the ground barren? and he answered and said unto him, let it alone this year also, till I dig round about it, and dung it, and if it bear fruit, well, if not, then after thou shalt cut it down. We have been a long time trees in the Lord's vineyard, he hath these many years looked and waited for good fruit, and sweet figs from us, but he hath found none, but cursed, naughty, and rotten figs: he hath had a purpose oftentimes to cut us down, sometimes by pestilence, sometimes by sword, sometimes by famine, sometimes by treasons; and of late hath he not said and threatened to this Church, cut it down? but yet still as heretofore, so now of late he hath spared this tree, and suffered it to stand one year longer, to see if we would bring forth better fruit. But if we still remain unfruitful, let us know, the axe is put unto the root of the trees: therefore, 
Mat. 3. 10.  every tree which bringeth not forth good fruit, shall be hewn down and cast into the fire. This late warning and deliverance, speaketh and crieth with a loud voice; it is as many sermons sounding in our ears, repent: therefore I say as Christ said to the man that was made whole, Sin no more, jest a worse thing come unto thee. It is the note of wicked men without grace, neither by mercies nor judgements, to be drawn to repentance: therefore the Prophet complaineth, Seeing 
Esay 26. 9  thy judgements, O Lord, are in the earth, the inhabitants of the world shall learn righteousness, let mercy be showed to the wicked, yet he will not learn righteousness: in the land of uprightness will he do wickedly, and will not behold the majesty of the Lord.   

A greater care to suppress Popery hereafter. Sect. XIIII. Use II.  
WE are to make this use of this great deliverance: We are to conceive a greater hatred of popery, greater care to suppress Papists and their religion, seeing they bring forth such cursed, and bloody fruits of treason and murder. Indeed we may learn something, and make some profit by these rebels, Gods enemies and ours. They join their hands, hearts, and purses together about mischief, they help and relieve those of their own profession liberally: let us be as liberal to God's servants: they refuse no pains to draw as many as they can to their false religion; they are devout, zealous, and watchful in their prayers, and idolatrous Mass: let us be as zealous in the true worship of God. They stand stoutly in defence of their own traditions, let us be as stout in maintaining the perfection and sincerity of God's word. They are hot and resolute for the defence of idolatry and superstition, and are ready to venture life and living for it: let us be as constant in defence of the Gospel. They do reverently esteem of their idolatrous Priests, of their false guides and teachers, and do liberally maintain them: let us be as kind and liberal to the faithful ministers of God. They refuse no pains, by day nor night, by sea and land, to bring their wicked purposes to pass, they spare for no cost, they fear no danger, they refuse no labour, to further their false religion, to work mischief, and murder: let us be as careful, and painful to further true religion, and to bring good things to pass. The children of this world, saith our Saviour 
Luc. 16. 8.  Christ, are wiser in their generation, than the children of light: this I speak to our shame, but yet I do not justify the Papists, nor their religion at all, they are odious and abominable, and to be utterly detested and suppressed of all good and honest men, so far as lieth in their power. Now to draw us to the hatred of popery, and suppressing of it, though we have done it partly before, let us consider the blasphemy, cruelty, and treachery of Papists, and their religion. They are gross idolaters, they make more gods than one; as the Virgin, the Saints, the Pope, the Cross: they ascribe that to them, which is due to God. They are notorious hypocrites, they stand upon their own righteousness, they prefer their own inventions, before the commandments of God. They would seem to be that which they are not, they profess in mouth one God, one Saviour, but in deed and practice, they have many. They profess holiness, conscience, and charity; and yet their hearts and hands, are full of impiety and blood. They are like the Pharisees of whom we spoke before: of such 
Prou 30.  a generation speaketh Solomon, that are pure in their own conceit. They are like the false Apostles in Corinth, deceitful workers, transforming themselves into the Apostles 
2. Cor. 11. 13.  of Christ; and no marvel, for Satan himself is transformed into an Angel of light. They are enemies to Christ jesus the son of God, they deny the virtue and power of his redemption: they quite overthrow his three offices, being Priest, King, and Prophet. They overthrow his kingly office, by the Pope's supremacy. They overthrow his priestly office, by their idolatrous Mass. They overthrow his prophetical office, by their traditions. They are enemies to the Gospel of Christ, they count it insufficient, a dead letter, a dumb master, the black Gospel, dead ink, inky divinity, a nose of wax, a leaden rule; they count it doubtful and uncertain. They say that it receiveth authority from the Church, as though the subject were above the Prince, the creature above the Creator, man above God. They make their traditions equal with God's word, if not above it: their religion as you have heard, (and shall see further) is flat against the Gospel. They keep the Scriptures in a strange tongue, they burn the blessed Bible, and the preachers and professors of it. They add and diminish, they abase, and wrist the blessed word of God at their pleasures, they are enemies to the true Catholic faith. They hold and teach wavering and doubting, therefore they are enemies to faith: no Papist, as they themselves confess, can by their faith assure themselves of their salvation. A cursed, desperate, and damned religion, that can not assure any that profess the same, to be saved. It is their own Cannon in their Tridentine Counsel, canon 15. Si quis dixerit hominem renatum, etc. that is, If any man shall say, that a man renewed and borne again, and justified, is bound by faith to believe, that he is certainly of the number of those that are predestinated, anathema sit, let him be accursed. They are enemies to good works, though they think to be saved by them: they practise, defend, and tolerate sinful works, as idolatry, sorcery, slewes, dissembling, perjury, treasons, and murders: they are enemies to christian Princes, in making themselves slaves to an Italian Priest, in holding the Pope's supremacy, and in conspiring against lawful governors. They are enemies to their own native country, and kindred, seeking their overthrow, and that strangers should rule over them: and judge by all this, if they be not most enemies to themselves, their wives, and children, and most of all to their own souls: consider their wilfulness and obstinacy, the long time of patience and mercy towards them. Many of them might have had conference, some have had it, others refuse it: how gently have they been dealt withal? how long suffered, and yet not better, but worse? Not means can prevail with them, neither mercy, nor threatening, nor conference: they will not harken to the voice of the charmer, charm he never so wisely: Nothing will reclaim a desperate and resolute Papist; the duty, love, and fear of God can not hold a Papist from blasphemy against God. The duty of faith, and allegiance of a Papist to his Prince cannot keep him from treason to his Prince. The duty of dear love to his natural country, cannot withdraw a Papist from assenting to, nor from procuring, the spoil, destruction, and alienation of his country. The duty of kind, and natural pity, cannot stay a Papist from murdering the feeble sex, nor silly tender innocency, nor reverent old age. The duty of familiarity, and youth of friendship in graver years, of continual society during all the life past, with heaps of mutual commodities, cannot pull back a Papist from cruelty, in killing his dearest friends. The duty of honour of children to parents, or love of parents to children, removeth not a Papist from unnatural cruelty. The duty of entire love and fellowship between man and wife, holdeth no place in the hearts of Papists. No duty of kindred, no estimation of learning, or virtue; no good respect that moveth good men to love and compassion once toucheth a stubborn Papist. And let us consider the bloody cruelty of Papists at all times against the dear servants of God, the friars in Spain have planted a holy house, resembling the tortures of Nero's garden. Remember that horrible massacre at Paris in France 1572. when they saw they could not prevail against the Protestants by open force, they began by two crafty means to entrap them: the one by pretending a power to be sent into the Low Countries, whereof the Admiral to be captain, not that they so meant, but so to understand what power he had under him, and who they were: the other, by a certain marriage, suborned between the Prince of Navarre, and the King's sister. The Admiral coming from the counsel table, was stricken with a piece, after they slew him, cut off his arms and privy members, and drawing him three days through Paris, they dragged him to the place of execution, and there hanged him by the heels. After the martyrdom of this good man, the armed soldiers kill with rage, all the Protestants they find, and Story recordeth 10000 men and women to be slain within three days, so that the street did run with gore blood of slain bodies, and not only in Paris this uproar was contained, but extended further to other cities, as Lions, Orleans, Tholous, Rouen, so that within one month 30000▪ of the religious Protestants at the lest were slain. O cruel and bloody Papists! In Rome at this time there was great joy, procession, gun-shot, singing; and in France, amongst the Papists, bonfires, and ringing, so that as the Wise man saith, It is a pastime for the fool to do wickedly. It is the joy of the Papist to shed innocent blood. But to come home to ourselves, remember their cruelty to the blessed Martyrs, they spared none, they cut off all they could, in few years they made havoc of the Church; there was no mercy at all with them, but faggot, fire, and sword. In the time of Queen Marie, being about five years, there were imprisoned, famished, tormented, put to fire, of men, women, maidens, and children, almost four hundred: divers being men of gravity and learning, women above three score, children above forty. Amongst women, some great with child, out of whose belly the child by fire was expelled alive, and yet also cruelly burned: examples beyond all heathen cruelty, and they have not only been cruel to the living, but to such as were dead and buried. Bucer and Phagius, two reverend learned preachers, because when they were alive they preached the Gospel sound, and confuted popish errors, they commanded their bodies to be taken out of the graves, and being deprived from holy orders, delivered them to the hands of the secular power. They take the chests wherein the corpses lay, they bring them to the market place in Cambridge, a great post set in the ground to bind the carcases to, a great heap of wood to bind them withal, there they burn chests, corpses, and books. O cruel Papists! O abominable and beastly act! such as stand by, scorned and laughed at their cruelty, and folly, using such rigour, weapons, and chains to the dead. The like cruelty they showed to Peter martyrs wife, an honest, virtuous, religious, and charitable Matron. She died in Oxford in King Edward's time, they got commission to take her out of the grave, they dig her up, and lay her out of christian burial, because she was interred nigh to S. Fredswikes relics, they took her up, and buried her in a dunghill. O cruel Papists, void of humanity, and cruel to the very dead! Let us consider further, the grounds and chief positions of their religion, maintained by their greatest and learnedst Divines. They hold the Pope to be Lord of earthly, & heavenly Empire; they prefer his sentence before all other. They hold that he is to be judged of none, though he draw many thousands to hell. They teach, that he only hath fullness of all power, quod sit lex animata in terra, that all knowledge is shut up in his breast, that he hath power to make laws, and himself subject to none. They hold, that he can change the nature of things, that he can make holy, 
Dan 7. 25.  and unholy. Is not this like the beast whereof Daniel speaketh, which shall speak words against the most high, & shall consume the Saints of the most high, and think that he may change times and laws? They hold, that all the Pope's doctrine is true, that the church of Rome cannot err, that it hath superiority over all other Churches, that they are to refer their faith to it, and to hung upon the Pope's 
Revel. 13. 5.  determinations. Is not this the beast spoken of in the apocalypse, to whom was given a mouth that spoke great things, and blasphemies, and he opened his mouth with blasphemy against God, to blaspheme his name, and his tabernacle, and them that devil in heaven: and it was given to him to make war against the Saints, and to overcome them: and power was given him over every kindred, tongue and nation: therefore all that devil upon the earth shall worship him, whose names are not written in the book of life of the Lamb. What blasphemies and fooleries, do the Papists, and great Doctors hold, of S. Francis, and Dominick▪ that they were better than john the Baptist, that they did more miracles than Christ, and all the Apostles. This they delivered unto the Church to be believed, under the pain of a curse. They hold our profession heretical, our Sacrament, no Sacrament; our Ministers, no Ministers; our Coronations of no force; our King, no King. They teach and hold, that the Pope hath right to both sword, that Emperors and Kings are his vassals: therefore Pope Alexander the third, trod with his feet upon the neck of the Emperor Frederick Barbarossa, his clergy abusing and singing that Scripture, Thou shalt walk upon the Lion and Asp, the young Lion and Dragon, shalt thou tread under feet. The Papists and their Doctors teach and hold, that it is a meritorious deed, to kill christian Kings, that no faith, fidelity, or oath is to be kept with us, whom they call heretics. They hold, that all Protestants are excommunicated, that they have no faith, no religion, no Christ, but are mere infidels: that their religion dissolveth the duty of servants, subjects, wives and children. They teach and hold, that the doctrine of the Pope's supremacy is to be holden, upon pain of damnation. They deny election, & succession of Princes; they detract all obedience from them; they defend violent deposing of them; they count it lawful to take arms against them; they intent, design, and practise the murdering of them; they commend and approve such, and do canonize them as Martyrs: but by their leave (as one saith) they are rather martirers than martyrs; and though the Pope put them in the Calendar of martyrs, he must not be offended though the hangman put them in his book, for rebels and traitors. And such as their doctrine is, such is their practice, as we have seen by long experience. Duke Rodulph persecuted Henry 4. by force of arms, by the instigation of the Pope. Clemens the Monk killeth K. Henry: & Sixtus Quint. maketh an oration to his Cardinals, in commendation of that fact. The K. of France, saith he, is slain by a Monk, this is a notable, rare, & memorable act: thus he commendeth the traitor. This K. Henry, was a papist, only favoured the protestants, & especially the Prince of Navarre. The same Pope sendeth out a thundering Bull against the K. of Navarre, & the Prince of Cond●, he calleth them the two sons of wrath, and pronounceth them heretics; he depriveth them and their posterities for ever of their kingdoms, he freeth all from oath, and faith, and obedience to them; he commandeth that they should be set upon by sword and arms. This Bull is answered in a book called Brutum fulmen. Pi●s Quintus, the greatest Bishop of the fullness of the Apostolic power, declareth our gracious Queen Elizabeth to be bereaved of her pretended right of her kingdom; and also of all, and whatsoever dominion, dignity, and privilege, and also of the Nobles, people, and subjects of the same kingdom, and all others which had sworn to her any manner of ways, to be absolved for ever from such oath, and from all debt and duty of fealty, etc. with many threatening curses, to all that durst obey her and her laws. Doctor Sanders, a firebrand in Ireland, writeth in his visible Monarchy, and saith, That the same Pope 1569▪ scent the reverend Priest Nicholas Morton an English man, for the denouncing and execution of this Bull, and for the same purpose were faculties granted afterwards to Robert Parsons, and Edmund Campion for England. The father must needs be borne before the child be gotten. After Pope Pius his Bull, came the rebellion in the North; after that, many treasons against her Majesty, in England and Ireland: by Sanders Throgmorton, Stanley, Babington, Arden, Summeruile, Parrie, Cullen, Squire, Lopus, and now, a furnace provided to consume a kingdom at once: and for this no doubt they 
M. Norton.  have direction and authority from the Pope. So that as one saith, writing against the Northern rebels, the Pope's Bull hath begotten many calves, some traitorous calves, as the practisers and underminers of the State, some rebellious and seditious calves, some dainty calves with white faces, that is, dissembling hypocrites which watch their time, some calves with black faces, bleaters, and common railers at true religion: some apostatical calves, that have forsooken the faith, and do impugn the known truth. Some tame and drowsy calves, that with their brutish superstition, cannot raise up their heads from the ground, nor lift up their eyes to heaven, some running & gadding calves; for these gad and run about nine hundred miles, and no marvel: for they desire not to suck milk, but blood. Some calves with horns, some without; some with power running fiercely, some pushing with their unarmed heads as eluishly as they be able: some Doctor calves, some Proctor calves, and some of other degrees, some whom no fence will hold, not not the broad sea. All these, since they received their Sires blessing, are waxen wilder and madder than they were, no herdsmen can rule them; but as if the gadfly were in their tails, they run whisking about, and with mere eluishnes will taste no wholesome and natural food.  
And let no man be offended, that the foolish and seditious Papists are compared to calves, for in the Scripture sottish people are compared to oxen, and asses, horses, and mules: contemners, persecutors, and murderers, are compared to bulls, and lions, to wolves, and vipers, to dogs, and swine. But let us see, how one in a book entitled Papa confutatus, bringeth in Queen Elizabeth, answering Pope Pius his seditious Bull in this manner: If I had received these notes of infamy from any other, but only of thee O Roman Antichrist, I would have used a more exact speech in defence of myself; now what is more for my true credit, and everlasting glory, then to be persecuted of thee a chief enemy of Christ? no man can be his friend, except he be thy enemy, and this is an honour, and credit to me, that thou with Seba dost persecute me, with other holy friends of God, the cause not being mine, but Christ's. Thou ragest against me for the doctrine of Christ, which I profess against all thy curses: therefore that voice of the Gospel doth greatly comfort me. Blessed▪ are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven: Blessed are you, when men revile you and persecute you, & 
Math 5.  say all manner of evil against you for my sake falsely, rejoice and be glad, for great is your reward in heaven, for so persecuted they the prophets which were before you. And because the Pope doth claim for the defence of himself, the fullness of the Apostolic power, Where did Christ, Peter, or the rest of the Apostles, challenge, or execute any such power, or give it to 
Mat. 17.  their successors? Christ and Peter were subject to Caesar, and paid tribute to him. Christ forbiddeth all princely 
Luke 22. john 18. Rom. 13.  power to his Apostles. Christ saith, that his kingdom is not of this world, and he refused to be made a King. S. Paul saith, let every soul be subject to the higher power. Chrysostome Bishop of Constantinople, upon that place saith, that under the name of every soul, is comprehended Apostles, Prophets Evangelists, Monks. Bishop Bilson in the difference betwixt christian subjection, and unchristian rebellion, proveth, that Popes were subjects, and servants 
1. Pet. 2. 13.  to christian Princes 850. years after Christ. S. Peter, whose successor the Pope will needs be, saith, Submit yourself unto all manner ordinances of man for the Lords sake, whether it be to the king, as to the superior, or unto governors, as unto them that are sent of him, we have heard before, that we must not rail upon the judges of the people, nor curse the King in our bed chamber. And S. Jude describing certain deceivers, he saith, they despise government, and speak evil of them that are in authority. Where did Christ or the Apostles take upon them any such authority, to depose kings, though they were infidels, to free people from their allegiance? nay we see their doctrine and example to the contrary. That seditious Bull of Pope Pius the sixth long ago learnedly confuted by Bishop jewel.  
another learned man, long since, speaketh to the same purpose: I dare warrant the Prince this (saith he) before God and man, it is both good policy, and good divinity, to punish God's enemies, and his enemies, and yet retain the name of a mild and merciful Prince: he may be just and severe, yet merciful and mild. This was the Decree of a King, Ezra 7. Whosoever will not do the law of God, and the King's law, let him have judgement without delay, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. David destroyed all God's enemies, and that in the morning of his kingdom, Psal. 101. Thus doing, he was a man according to God's heart. Let no Prince look to have God's heart, if he do contrary to David; and if a Prince lose God's heart, he loseth more than man's heart can think. It is said of Moses, that he was the mildest of all men that lived on the earth; and yet Moses killed an Egyptian that molested his countryman, Exodus 2. 12. And when the golden Calf of idolatry was erected, he willed them to arm their hands, and to thrust their sword in the flesh of their near kinsmen, and to make havoc of their lives, and so there were killed three thousand: and Moses said they had made holy their hands unto God. The mildest man that ever was in the world thus behaved himself to God's enemies. And notwithstanding the just punishment of all these idolaters, Moses shall ever keep still his praise and be called justly, Mild Moses, Exodus 32. Solomon that was so mild and peaceable whenas an evil haughty hearted subject named Adoniah, thorough feasting, and banqueting, and popular behaviour, had strengthened himself with friendships, and partly, through kinsmen, and partly, through friends, being drawn into a great spirit, to gape for the Crown, had gotten the kings own mother to speak for him, to marry the Shunammite, by whom he might make title to the Crown. Than mild Solomon thus answered his mother, 1. Kings 2. 22. And why dost thou ask Abishag the Shunammite for Adoniah? Ask for him the kingdom also: for he is mine elder brother, & hath for him both Abiathar the Priest, and joab the son of Zeruiah. Than king Solomon swore by the Lord, saying, God do so to me, and more also, if Adoniah hath not spoken this word against his own life; now therefore, as the Lord liveth who hath established me, and set me upon the throne of David my father, who also hath made me an house, as he promised, Adoniah shall surely die this day. And king Solomon sent by the hand of Benaiah the son of jehoiada, and he smote him that he died. Solomon was wise, yet Solomon could punish. King David himself saith, That his Song should be of mercy and judgement: So that music standeth upon two strings, mercy the one, and judgement the other. King David touched both the strings, and struck them both: and therefore in his regiment there was good music. Our Prince hath yet strooken but the one string, and played upon mercy; but if she would now strike upon both the strings, and let her song be of mercy and judgement, than there should be a goodly music in her regiment, and all things would be in much better tune than now they are.  
Ambrose in his book of Offices saith, Beatus qui tenet mansuetudinem & rigorem, etc. Blessed is he that keepeth both mildness and rigorous justice, that by the means of one, innocency be not oppressed, and by the means of the other, discipline be kept. Gregory in his Morals saith, Let rigour so rule mildness, and mildness so beautify rigour: Let the one so take the commendation from the other, that neither rigour be too rigorous, nor mildness too lose. Correct a wise man with a nod, and a fool with a club. If these Northern rebels had been of any sober wit, by this time so many nods would have stayed them; but it is well enough considered, I think, of those which have most cause to consider it, that nodding will not serve, nor becking will not serve, and checking will not serve: therefore it must be a club, or it must be a hatchet, or it must be a halter, or something it must be; or else of a surety some of their heads will never be quiet. As it is true, that two and two maketh four; that when the Sun is in the midst of heaven, it is noon time; that every part of the circle differeth equally from the centre; that when the Sun ariseth, it is morning; so is it infallibly true, that no perfect Papist can be to any Christian Prince, a good subject. And this I prove by these reasons: Every one that is a good subject; must be upon a right conscience a good subject: but Papists have corrupt consciences, seared with a hot iron; therefore they cannot be good subjects. Again, whosoever will be a subject for conscience sake, as all true subjects must be, that conscience must be informed by the word of God: the Papists are not informed by God's word, but falsely informed: therefore they cannot be true subjects. Thirdly, he cannot be a true subject, that can lose himself from his duty to his Prince when he listeth, but the Pope at all times when he list, will dispense with his, and discharge them from all duties to all men: therefore, the Papists are no good subjects, but by the Pope's permission are subjects, or not subjects, and play at under or over with the Prince as they list. Fourthly, no man can serve two masters, the Pope is one master, the Prince another: for their laws be in divers points quite contrary. Therefore he that will be a perfect Papist, must needs be a halting subject to our Prince. Fiftly, they hold this for infallible, and inflexible, that Fides non est ●eruanda cum haeretiois: but our Prince is a gospeler Prince, which they call an heretic: therefore they mean infallibly not to keep any troth with their Prince. Sixtly, both they and we hold this, that none aught to keep company with any excommunicated person: but our Prince is excommunicate, as they say, by the Pope, and they think in conscience, the Pope cannot err: therefore their conscience while they are Papists, will not let them think the Prince worthy of their company: then they will not be subjects as they aught to be. The worse traitors to God, and rebels to the Prince are these Papists; upon them therefore first and principally let the sword be drawn, & sith they be so great fools, and will never learn their duty, let them in God's name feel the punishment of a club, a hatchet, or a halter: and in so doing I dare say, God will be highly pleased.   

Of the perfection of the Gospel against p●pish●raditions. Sect. XV.  
BUT they will say, the Church was not perfect in the Apostles times, and they had not power then to set themselves against Princes: Was not the Church perfect in the Apostles times, when Christ the head was with them, and fully, and perfectly instructed the Apostles in all things, have they of late time some new revelations from heaven, 
john 15. 15  have they any better, more full, or perfect doctrine then the Gospel? did not the Apostles receive it from Christ himself, who taught all things needful and necessary to salvation? I have saith he, called you friends for all things that I have heard from my father, I have made known to you. Christ giveth no further commission to the Apostles, 
Matth. 28.  and their successors, but this, that they should teach all nations to observe every thing which he commanded them. The Apostles had the spirit of truth, the holy Ghost which called all things to their remembrance which Christ taught them. To the receiving of this doctrine, Christ hath added 
Mark 16.  the promise of salvation: he that believeth this shall be saved: and these things were written that we might believe, 
john 20.  and in believing might have life. Christ offereth prayers to his father for those that believe this doctrine: I 
john 17. 20.  pray not for these alone, meaning the Apostles, but I pray, saith he, for them also which shall believe in me through their word. Cursed therefore Prince, Pope, or Prelate; nay cursed Angel which teach another Gospel. Your traditions you foolish Papists are abominable, and no part of God's word. Christ taught that which he heard from his father; the Disciples taught that which they had from Christ: true ministers teach that which they learn from the Apostles. These be true traditions, from the Father to the Son, from the Son to the Apostles, from the Apostles to us. All other which have not this original, are sergeant and cursed. The Gospel is the Testament and last will of Christ, nothing to be added to any man's to any man's will, though never so poor, nothing to be taken from it. King's will not suffer any men of their private authority to sergeant, or clip his coin, to deface his picture, his arms, or seal: to make the common waits, balances, or measures, greater or less: and will God suffer the like injury and dishonour to be done against his sacred word? men's traditions are uncertain, and injurious to the word and spirit of Christ, they make men hypocrites, and not sound christians, they are the causes of persecution, discord, of trouble, and torment of conscience, some of the father's curse such traditions as are not warranted from the legal or evangelical Scripture, some accounted them sinful traditions, which are obtruded without any warrant from God's word, and we may easily see, that the cause of all errors in popery, of murders and treasons, is this, because they rest not wholly and only upon the perfection of the Scripture, but upon Counsels, traditions, and unwritten verities.   

An answer to such reasons as are alleged for the defence of rebellion. Sect. XVI.  
BUT they say the Church in the Apostles times, was weak, and had not power then to depose Kings, but they are now many and mighty, and able to do it. Had not the Prophets & jewish Church under wicked King's power and strength to have deposed them? but what good man ever went about to do it? had not Christ and the Apostles power to do miracles? did not Paul make Elimas the sorcerer blind? doth not Christ reproving Peter's rashness in cutting off Mal●hus care? doth he not say to him, thinkest thou that I cannot now pray to my Father, and he will give me more than 12. legions of Angels? was not the church at one time about the number of 5000? were there not many thousands in Asia, Macedonia, and in all the Churches planted by the Apostles? Yet the Apostles do not wish them to rebel, though they had power, and lived under tyrants and heathen Princes: and if it had been lawful, and a deed meritorious as you hold it, though they had been fewer and weaker, yet they might by subtle practices, by poisons, stabbing, or shot, have cut off the rulers, as some of your sect have done often, and as you teach, allow, and 
Ambros. epist. ad marcel 33. lib. 5.  attempt still to do. Ambrose would not suffer the people of Milan to defend him against the Emperor. We beseech thee, saith he, O Emperor, we offer no arms, we fear not to die, but we entreat thy clemency. And Augustine 
Psal. 124.  upon the Psalms; Sometimes, saith he, the powers are good, and fear God, sometimes they fear not God. julianus the Emperor, an Infidel, an Apostata, an Idolater: christian soldiers serve this unbelieving Emperor, when they came to the cause of Christ, they acknowledged none but him which is in heaven; when the Emperor commanded them to worship Idols, to offer incense to false Gods, than they preferred God before him: when he said unto them, bring your weapons, arm yourselves, go against such a nation, they straightway obey him: these christian soldiers they make a difference betwixt their eternal Lord, and their temporal Lord, and yet they are subject to their temporal Lord; not for lack of force to resist him, but for respect of their everlasting Lord in heaven. Tertullian ●aketh mention, that they then prayed for all Emperors, that they might have a long life, a secure Empire, a safe house, strong arms, a good people, and a quiet world. 
Orat. 2. cont. Julian.  Nazianzen saith, whom have we stirred up to rise against you? to whom have we brought any danger of life? The Martyrs though they continued in the profession of their religion, yet they never in life or death denied their lawful Prince, they never maintained any open, or foreign enemies against him, they never procured any rebellion or civil war, they did never sow any sedition in secret corners, nor withdraw any subjects from their lawful obedience, as the Pope and his sworn servants have continually done. But the chief place they allege for the Pope's power in cursing, deposing Kings, is that of jeremy, when 
jer. 1. 10.  the Lord saith to him, Behold, this day have I set the● over the nations, and over the kingdoms, to pluckeup, ●o root out, to destroy, to throw down, to build, and to plant. But let us I pray you, see the true meaning of that place, and how grossly the Papists abuse it. Gregory saith, the Prophet is willed first 
Past. 3. part.  to destroy, because the foundation of truth is never well laid, except the frame of error be subverted. Bernard 
Considerate. lib. 2.  faith, by a certain resemblance of the husbandman's pains the spiritual labour of the preacher is expressed: Learn, that thou must have a hook to weed▪ not a sceptre to rule; if thou wilt do the work of a Prophet. Lyra upon that place doth expound planting and building, to be the denouncing, that the jews should be builded, and planted again in their own country, and that he should build virtues, root out vices, and beaten down heresies. Jerome upon the same words saith; that every plant which the heavenly father doth not plant, shall be rooted up, and the building which hath not his foundation on the rock, but on the sand, is undermined and overthrown by the word of God. Theodoret upon the same place saith, he prophesied not only the jews captivity, but their deliverance by Cirus: so that the Prophet in that place showeth the authority of God's Ministers, which by his word have power to beat down the proud, and raise up the humble, and those are the keys of the kingdom of heaven, whereof our Saviour Christ speaketh. The weapons of our warfare 
Mat. 18.  saith S. Paul, are not carnal, but mighty through God, to cast down holds, casting down the imaginations, and 
2. Cor. 10. 4. Mica. 6.  every high thing that is exalted against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. And the Lord himself in the same place of jeremy, saith to the Prophet, Behold, I have put my words in thy mouth, so that he speaketh of the ministry of the word, and not of any earthly dominion, or power: and how. I pray you did jeremy reign or rule over Kings, over Princes, as the Pope would have it? The Prophet lived after Io●i●s days under wicked Kings, I●●chas, Ioachi●, Iech●ma●. Zedekiah, whom doth he excommunicate? which of them doth he depose from his kingdom? where doth he teach rebellion? whom doth he free from their oath and obedience to Kings? jeremy, an humble, poor, and faithful servant of God, is vexed, afflicted, carried into captivity: yet he obeyeth, and teacheth obedience: he doth acknowledge wicked Kings for his Sovereigns, and Lords; he prayeth for them; he exhorteth others to pray for the safety and peace of the King of Babylon; he did never take arms against any of these Kings, neither taught others to do it, though he was unjustly smitten, and cast into a dungeon. But they allege the examples of Ehud, who killed King Eglon, and the examples of Samuel, Elias, jehu, Moses etc. which are extraordinary, peculiar, and not to be imitated. jehu was willed by God to take the sword, and root out Ababs house, the Pope may not do the like, till he have like precept; until God speak, neither Apostles, Prophets, Priests, nor Popes may presume to dispose kingdoms: to put down Kings is an honour reserved unto God.  
They are thieves and murderers, that use the sword without the Magistrates authority, Princes must be left to God's righteous judgement, It is against the Law of God and Nature for subjects to punish their Princes, and strangers have less to do with crowns than subjects of the same kingdom, and no law giveth lea●e to the son to dishonour, disherit, and smite his father, no power granteth to Israel to depose then kings. Murderers, and traitors, always punished of God, as we heard before. It was the will of God, that Nabuchadneser should be obeyed, and he was angry with Zedekiah, for his defection, when the Lord would cut off some kings of juda, he did it by Babylonians, Assyrians▪ Egyptians, not by the jews. If it were lawful for the people to depose their Princes ruling quilly, than none should be safe at all, for though they rule never so well, so holily, or righteously, yet they can not please all their people, E●ud, Ged●on, Samson, I●p●tha●, and others before named were led by the spirit of God, and not by private authority. These be rules in divinity, that examples prove not, that we live not by examples, but by rules, that we must rest upon the precepts and commandments of God, and not upon the examples of men, God delivereth his people from tyrants three ways: first, by miracle and power from heaven, as in drowning Pharaob and the Egyptians in the read sea: secondly, by channging their minds against their wills, as in Darius and Cyrus: thirdly, he sometimes raiseth up deliverers for his people, which have an extraordinary and divine calling as the judges. All kings, though tyrants, reign by God, he transposeth and disposeth kingdoms, being oppressed, we must leave revenge to God, and fly to his tribunal seat.   

That Kings are to be obeyed only in the Lord, but in no case to be resisted. Sect. XVII.  
Indeed holy men, and good subjects, have sometimes disobeyed, but never rebelled. Saul commanded his 
1. Sam. 2●.  servants to kill the Priests of the Lord, but they would not obey him in this wicked commandment. Pharaoh commanded 
Exodus 1.  the Midwives of the Hebrews, to kill all their male children, but their Midwives feared God, and did not as the king of Egypt commanded them, but preserved alive the male children. The three children, Shadrack●, M●zek, 
Dan. 3.  and Abednego would not obey the king's commandment, in worshipping their golden image▪ yet they were obedient to the commandment of the great King of kings. The Lord threateneth to punish his people, because they did willingly walk after the commandment of king jereboam. 
1. King's 1●.  And again, he th●ea●eth judgementes against them, because they kept the Statutes of king▪ Ahab and Omry his son. It is the answer of the Apostles to the rulers, it is better to obey God than man. The congruential power differeth from God's power, the divine empire of God is the foundation of all human government, all man's power is subordinate, and subject to the supreme power of God, the lesser, and the inferior power must be subject to the superior. The power of God is most general and most large, all things in heaven and earth are subject unto him. The power of men, be they never so great▪ is restrained and limited, the power of God is essential in him and eternal, the power in men is from God, and but for a time, the divine power cannot be deceived in judging, it is pure and unblamable, and the execution of it can not be stayed. The greatest and the best men are sometimes deceived, they are subject to errors and sins, though they be kings and Princes, and their courses are often crossed, stopped, and interrupted, so that the powers and wills of kings must be subject to God, that hath place only in God, sic volo, sic jubeo, etc. So I will, so I command, my will shall stand for reason; therefore holy men have always obeyed Princes, so far as they obeyed God. If Princes pass their commission, and command that which is ungodly we may answer as Augustine doth the Ruler, Daveniam imperator tu minaris carcerem, sed Deus iehennam, etc. Thou wilt have me (O Emperor) obey thy will for fear of thy prison & sword, but pardon me I pray thee, I must obey God's will for fear of eternal fire and condemnation: and Tertullian saith, Colimus imperatorem ut hominem à Deo secundum & solo Deo minorem: we honour the Emperor as a man next to God, and inferior only unto God. Indeed such holy men have been accused, though unjustly, as seditious, turbulent, and troublesome, Elias is accused as a troubler of Israel. The people of God are accused of rebellion. Mordecai and the jews are accused by Hammon not to keep the kings laws. Amaziah the Priest, sent to jeroboam King of Israel 
Hester 3.  saying; Amos hath conspired against thee in the midst of the house of Israel. The land is not able to bear all his 
Amos 7.  words. Christ is counted no friend to C●sar, and Paul is said to be a pestilent fellow; but these were slanders and false accusations, no such thing ever proved against them. Though the Pope were the universal Bishop, though Christ's Vicar, and Peter's successor: yet, O ye blind Papists, you are not bound in conscience to obey him in such wicked laws, commanding false worship, murders, and treasons.   

Against perfidy, and perjury to Princes. Sect. XVIII.  
ANd though princes be never so wicked, yet we are not to break our oath & promise of faith and allegiance to them. And therefore cursed is your Pope, which doth take upon him to free you from all such oaths, and promises; and so you become truce-breakers, perfidious, and perjured persons. Sigisbertus saith, that it is a pernicious heresy, to believe that the Pope can discharge subjects from their oath and bond of allegiance. The very Pagans' and Infidels have made a conscience of an oath and promise. The men of Israel spared the Gibeonites who had 
Ios. 9  deceived them, yet because they had sworn to them, by the Lord God of Israel, they would not touch them. We have heard of Zedekiah, who was grievously punished because he broke his promise and fidelity, though it was to a wicked King: and see what the Prophet Ezechiel saith: Behold, the King of Babel is come to jerusalem, and hath taken jechonia the King thereof, and the Princes thereof, & led them with him to Babel, and hath taken one of the King's seed, and made a covenant with him, but he rebelled against him. Shall he prospero saith the Lord? shall he escape that doth such things? or shall he break the covenant and be delivered? he hath despised the oath, and broken the covenant: therefore thus saith the Lord God, as I live, I will surely bring my oath that he hath despised, and my covenant that he hath broken upon his own head, and I will spread my net upon him, and he shallbe taken in my 
Ezech. 17.  net, and I will bring him to Babel, and will enter into judgement with him there, for the trespass that he hath committed against me. And for the full conclusion, and determination of this point, I will rest upon the Canon, and sentence of that Toletane Council 4. Canon 7. There is such treachery and untruth amongst many nations, as it is reported, that they contemn an oath made to their Kings, and by their mouth they dissemble the profession of an oath, when in their mind they should hold the impiety of falsehood. They swear to their Kings, and yet break their faith which they have promised. They fear not that book full of curses against those which swear falsely: what hope of such people fight against their enemies? what trust is to be had to them? what covenant will they not break? how shall they keep their oaths to their enemies, seeing they do not keep it to their own Kings? who is so mad, that would cut off his own head with his own hand? They, as it is known, being forgetful of their own salvation, do kill themselves with their own hand, by turning their force against themselves and their own Kings. And whereas the Lord saith, touch not mine anointed: & David saith, who can lay hands upon the Lords anointed and be innocent? these fear nothing at all to commit perjury, and to kill Kings. Leagues and promises that are made to the enemies, are to be kept, and not to be broken. If faith be to be kept in war, much more in other things. It is sacrilege to break promise, which people have made to their Kings, because they do offend, not only against them, but against God, in whose name they take their oath. And after in the same Council and Canon, if we will avoid the anger of God, & desire his mercy, let us religioussie worship and fear God, let us keep our promises made unto our Kings: let there not be in us as in other nations, falsehood, subtlety, perjury, and heaps of conspiracies. Let none among us take the kingdom by presumption, let none stir up seditions, let none purpose nor devise the death of Kings. If this admonition cannot correct our minds, nor draw our hearts to common safety, then hearken to this sentence: Whosoever of us by any conspiracy or devise, shall break the bond of an oath for the state of his country, for the preservation of the King's safety; or shall kill the King, or put him from his kingdom; or by tyrannical presumption shall usurp the royal seat, anathema sit, let him be accursed in the sight of God the father his Angels, & let him be cut off from the catholic church, which he hath profaned by his perjury: and from the company of all christians, with all the companions of his impiety, and let him be condemned with the Devil, and his Angels in everlasting torments. This sentence was the second and third time denounced, and the consent of all that were present required to it, and it was answered by all the people; He that shall presume against this Canon, anathema, maranatha, that is, let destruction be upon him in the coming of the Lord jesus, and let him, and his fellows have their part with judas Iscariot, Amen. Wherhfore we, and all the clergy do admonish the Church, and people of Christ, to fear this fearful sentence, jest we be condemned here, and hereafter: but that keeping our faith, and league to our glorious Lord and King, we may draw upon ourselves, not only the mercy of God, but also may deserve the kindness and favour of our King. seventy Bishops, besides many other of great learning, subscribed to this Canon. I told you before, that the Pope and Papists were cursed many ways: now by the Canon of this Council, both the Pope, his Cardinals, Priests, jesuits, and his whole clergy, yea all traitors, plotters of treason, all adherents, and favourers of false, treacherous, and perjured persons against their Sovereign, are here accursed, and condemned to hell.   

That Papists be put to death with us for treason, not religion. Sect. XIX.  
ANd we may plainly see, that howsoever the Pope canonize all those for Martyrs and Saints, which rise and conspire against Princes; yet in very deed, they are notorious traitors, and they are punished, and put to death, not for Religion, but for Treason: as it is proved in the book of Execution of justice, and in an Answer to N. D. The jesuits and Priests which have been executed in this land, have been put to death for seducing the people from obedience to their Prince; others have been cut off for rebellious and traitorous plots and practices: none that live peaceably, and meddled with none such seditious actions, have been put to death for their Conscience. Those that have died, have holden these dangerous positions in her majesties time, That she was no lawful Queen of England, That all her subjects were discharged of their oath and obedience, and warranted to disobey her laws, That they would not disallow the Pope's hostile proceed in open war against her Majesty, That all subjects aught to obey that seditious Bull of Pope Pius, and it is an axiom of Theology, holden and defended by the jesuits, to murder Princes: this is holden by their greatest Doctors, , Parsons, Allen, Stapleton, and divers others of their chiefest late Divines, so that popish religion teacheth, alloweth, and defendeth Treasons and Perjuries. And here remember what his Majesty said in his last gracious Speech before the Parliament, Although (saith he) particular men of all professions of religion, have been, some thieves, some murderers, some traitors; yet ever when they came to their end, and just punishment, they confessed their fault to be in their Nature, and not in their Profession, these Romish Catholics only excepted. Who will not hate and abhor Popery, which professeth, teacheth, nourisheth, and maintaineth rebellions, treasons, and most horrible murders? Such by the laws of the Romans were counted guilty of Treason, that did attempt against the State, or him that had sovereign authority, that stirred up sedition, that gave counsel, or sent letters or messengers to public enemies, or that shall run to the enemy's, or take on oath against the State, or assist public enemies by any means; or that make enemies of friends, or enter into any faction against the State, or receive or give an oath, or note of faction, or that with a traitorous mind leaveth his country, or maketh league with the Prince's enemies, or revealeth the Prince's secrets. judge O ye traitorous Papists, whether ye be not guilty of greater and higher treasons than these? All laws condemn practices against Prince or State: treason hath been always amongst the very Heathen, execrable and intolerable, Omnium communis est hostis qui hostis est suorum, he is a common enemy of all, which is an enemy to his own: So much more dangerous is treason, saith one, by how much it is more difficult to take heed of traitors, than enemies. With our enemies we are to be reconciled, but traitors are never to be trusted. True Martyrs have had always true faith, and true charity, which ye have not: they 
Epis. 21. ad Dulcis.  never rebelled against their Prince, as you do. Augustine saith, Non potest mortem habere Martyrum, qui vitam non habet Christianorum, non enim poena facit Martyrem, sed causa: that is, He cannot have the death of Martyrs, which hath not had the life of Martyrs, for not the punishment, but a cause maketh a Martyr. Now, is this a good cause? is this the life of Christians, to murder and rebel? Let none of you suffer, faith Saint Peter, as a murderer, or as a thief, or as an evil doer, or as a busy-body in other men's matters, but if any man suffer as a Christian, let him not be ashamed; but ye have no cause to rejoice in your sufferings, but to mourn and confess, that all the punishments and torments ye suffer, are just upon you for your horrible sins. And I have showed already, that howsoever traitors escape the punishments of laws, yet the heavy hand of God doth follow and pursue them.  
Let us consider but some more few examples, Doctor Sanders, a natural borne subject, but an unnatural rebel, being the Pope's Irish Legate, and had power from the Pope to take Arms, and move wars in Ireland; but what was his end? he wandered in the mountains without succour, died ravingly in a frenzy. And before him, one james Fitz-morris, the first traitor in Ireland, next to Stukley the rakehell, a man not unknown in the Pope's palace for a wicked crafty traitor, was slain at one blow by an Irish noble young gentleman, in defence of his father's country, which the traitor sought to burn.  
Another of singular note was john of Desmont, brother to the Earl, a very bloody faithless traitor, a notable murderer of his familiar friends, wandering to seek some prey as a Wolf in the woods, was taken and beheaded after his own usage, being as he thought sufficiently armed with Pope's Bulls, and certain Agnus Dei, and one notable ring about his neck, sent from the Pope's finger, as it was said; but these he saw saved not his life, and sure God the defender of his anointed, and an enemy to traitors, hath always brought, and will bring the like to miserable end. King's reign by his goodness, and by his blast traitors are wasted and confounded.  
And thus you see the fruits of Popery to be lying, dissimulation, treachery, false doctrine, open rebellion, foreign invasion, mischievous treasons, bloody usurpations, & unjust invasions.   

That the Pope is opposite to Christ, and very like the devil. Sect. XX.  
THey never learn any of these things from Christ, nor his Apostles, whose successors they profess themselves to be; nay you see their doctrine and examples are quite contrary: and let us see how far differing and opposite the Pope is to Christ. Christ is most humble, and therefore he faith, Learn of me, for I am humble and m●eke: so humble heo was, that he washed his Apostles feet. The Pope, howsoever in words he pretend humility, calling himself, servus seru●rum, yet we have seen before his diabolical pride, and indeed he will be Lord of all Lords. Christ's religion is spiritual, and he saith, He that will worship the Father, must worship him in truth and spirit. The Pope's religion is carnal and hypocritical, pleasing to the cie and ear, but nothing edifying the soul, consisting of men's traditions, of ridiculous and superfluous ceremonies. Christ honoured marriage, had married Apostles, commandeth all to marry which have not the gift of continency: The Pope disalloweth the holy Ordinance of God, and forbiddeth it to his Clergy: Christ condemneth all whoredoms and uncleanness; many Popes have been adulterers, brothellers, some incestuous persons, some Sodomites, and the Pope's holiness at lest tolerateth stews, courtesans, harlots in Venice and Rome, and getteth much gain by this toleration, contrary to that law of God, There shall be no whore of the daughters of Israel, neither shall there be a whore-keeper of the sons of Israel: Thou 
Deut. 23. Vers. 17.  shalt neither bring the hire of a whore, n●r the price of a dog into the house of the Lord thy God for any vow, for even both these are an abomination unto the Lord thy God. Christ and the Apostles 
Mat. 8.  were in such poor estate, that Christ saith, Foxes have holes, and the birds of the air have nests, but the son of man hath not where to lay his head. And Peter saith, Silver and gold have I 
Act. 3.  none: but the Popes at this hour are said to have 18000. ducats every day: Pope john Avignon left in store five and twenty millions of gold. The Pope hath store of towers, palaces, castles. Christ reproveth Peter for drawing his sword, forbidding him to smite, though it was in zeal and love of his master. Pope Boniface the 8. showeth himself one day in his pontifical apparel of a Bishop, the next day clad in armour like an Emperor, bearing before him two swords, proclaiming these words, Ecce duo gladia hi●, Behold two swords are here. And see how foolishly the Pope goeth about to prove that the temporal sword belongeth unto him; Surely, saith he, whosoever denieth that Peter's sword is temporal, he doth ill mark the word of the Lord, who saith, Turn back thy sword into thy sheath: therefore both swords are in power of the Church; namely, the spiritual and material sword. But was Peter's sword which he had at his girdle▪ that which Paul mentioneth? Rom. 13. And because Christ commandeth him to put it up, is it therefore lawful for the Pope to use it, and at his pleasure? Again the Pope saith, the spiritual sword is exercised by the Church; the temporal, for the Church; the former by the hand of the Priest, the latter by the hands of Kings and Soldiers, but at the beck and sufferance of the Priest. Christ liberal, merciful, pitiful to all, no tyrant, no oppressor; the Pope's most greedy and covetous oppressors, extortioners, and robbers. Theodore Nihemius tract. 6. 37. complaineth of the oppression of Rome, on this manner: The Pope's treasure-house, saith he, is like the sea, into which all rivers run, and yet it doth not overflow: for so into this, are carried out of divers parts of the world, thousand weights of gold, and yet it is not filled; wherein there is a generation which changeth sword for teeth, that it may eat up the needy upon earth, and the poor from among men: wherein there be many bloodsuckers, which say, Bring, Bring: the officers of such treasury are called Gentes camere, and that truly, for Gentiles be barbarous nations, which have manners discrepant from manners of men; right Gentiles, which shall have their lot with infernal furies, or harepies; and with Tantalus, being athirst and never satisfied. Christ driveth out buyers and sellers out of the Temple: the Popes establish merchants in the Temple to cell pardons, masses, indulgences. Christ would not worship the devil, nor consent to him: Twenty and two Popes as Platina and others testify, being abominable Necromancers, bound themselves slaves for ever to the devil, to be made Popes. Some of their Popes were voided of all religion, and very Atheists. Pope Leo the tenth, when Cardinal Bembus was communing with him of certain evangelical histories, he made this godless answer, Quantum nobis & nostro cetui profuerit ea de Christo fabula, satis est omnibus seculis notum: How much that fable of Christ hath profited us and our company, it is known well enough to all ages. Another Pope confessed at his death, that he always doubted whether there was a God, that he doubted of the immortality of the soul, and of the last judgement. Rome itself, accounted by the Papists, the Pope's chair, and the Catholic Church, is indeed the shop of all wickedness, whorish Babylon, filthy Sodom, the school of Errors, & a shameless strumpet.  
Bernard complained in his time, on this manner: The very offices of the dignity of the holy Church, are gone into filthy gain, and the business of darkness; neither is the salvation of souls, but the riot of riches sought in these: for this they will be bounced, for this they frequent Churches, and say Masscs: they strive impudently for Bishoprics, Archdeaconries, Abbot's places, and other dignities; so that the revenues of the Churches, are wasted upon the uses of superfluity, and vanity.  
It remaineth, that the man of sin be revealed, the son of perdition, a devil, not only of the day, but also of noon day; which is not only transfigured into an Angel of light, but is exalted above all that is called God, or is worshipped. And Petrarcha in his Epistles maketh this grievous complaint against Rome, Whatsoever is read, saith he, concerning Assyria, Egypt, or Babylon, whatsoever is read concerning the Labyrinths, whatsoever is read touching hell, being applied to this hell, is nothing: here is the turretting, & terrifying Nimrod, here is Semiramus with her quiver, here is Minos that cannot be entreated; here is Radimantus, here is Cerberus, that denounceth all things: here is Monuments of lust, not to be named. Last of all, you may see here whatsoever is confused, whatsoever is black, whatsoever is any way horrible, or is feigned so to be.  
To be brief, here is a sink of all sinful and wicked things. This is, O foolish Papists! your mother and catholic church: these are your holy fathers, and as you count them, Christ's Vicars, & successors of the Apostles, which cannot err. But you will say, these are personal abuses, & though some of your Popes have been bad▪ yet others have been good: let it be so, yet such wicked ones are not fit to curse, judge, and condemn others, and this may stop your mouths, which are open against the bad lives of preachers and professors; seeing there can be none worse than yourselves are. But the best of your Popes cannot clear themselves of pride, covetousness, ambition, and divers other crimes, they cannot purge themselves of heresy, idolatry, hypocrisy, perjury, treasons, rebellions, murders: which both you and they do profess, and practise: and therefore they are not the successors of Christ, they sit not in Peter's chair, they are not like Christ at all, but quite contrary, & opposite to his doctrine & example: but are rather like, and very like to the Devil himself. He is said to be the accuser of the brethren, the Pope is a shameless accuser of christian Kings and Churches. The Devil is Satan, that is, an adversary to man's salvation: the Pope by all means possible, showeth himself an utter enemy to all means of grace and life. The Devil is said to be a tempter, because he doth solicit, and draw all men to evil as much as he can. The Pope by sea and land seeketh by all means to draw whom he can to his cursed religion. The Devil is called the old serpent, because he is subtle and deceitful. The Pope professeth, and practiseth all kind of subtlety, deceit, and crafty dealing. The Devil is a liar, and father of lies: the Pope teacheth and commandeth notorious lies, legends, and fables. The Devil is a murderer, a lion, that cruel and read dragon: the Pope as we have heard, approveth, & commandeth horrible murders.  
A learned man long since, hath more fully compared the Pope and the Devil together. First, the Devil, saith he, is called Satan, that is, a hinderer: the Pope is Christ's greatest hinderer, and chiefest hurter. 2. The Devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, aslaunderer: the Pope slandereth us whilst we live, and slandereth us when we die: as the death of Luther, Zwinglius, etc. 3. The Devil is called inimi●us homo, that is, the envious man: the Pope's rancour is the destruction of the Church. 4. It is said of the Devil, Satan fell like lightning from heaven: it is said of the Pope and his, Vidi stellas cadentes à coelo: I saw stars fall from heaven. 5. The Devil was a liar from the beginning: It is said of the Pope, that he spoke great things, that is, lies, and blasphemies. 6. The Devil did not stand in the truth, no more did the Pope: according to that saying, this day is poison entered into the Church. 7. The Devil is a roaring Lion, so is the Pope, so his Spanish inquisitors. 8. The Devil is that serpent which persecuteth the woman in the earth; the Church in this earth hath no such persecuting serpent, as that serpentine persecutor of Rome. 9 Paul when he envieth against Elymas the sorcerer, and calls him the devils son, Acts 13. he seemeth to expound this word: the devils son in this description, a man full of all manner of deceit, an enemy of all righteousness, and one that ceaseth not to pervert the right ways of God. This toucheth the Pope of Rome most nearly in every point. If this be the definition of the devils son, he is undoubtedly the Devils own dear son. 10. The Devil promised Christ all the wealth in the world, if he would fall down and worship him: the Pope promiseth Kingdoms, Earldoms, Lordships, bishoprics, Abbeys, etc. 11. The Devil is called a Whale, because he ruleth in the tumultuous waves of the sea: the Pope is a whale, because he beareth swinge in the vain waves of this busy world. 12. The Devil is called a Dragon, because he devoureth souls: the Pope is a Dragon, because he devoureth both bodies, and souls. 13. The Dragon drew the third part of the stars out of heaven: the Pope withdrew, by livings, and givings, the third part of the best learned men in Christendom from the true doctrine: so that I say again, the Pope is a foul head, because the Devil is a foul head. And this woman, or Church of Rome, is as foul as the Devil: because her head the Pope is as foul as the Devil.   

Sundry conclusions, from the opinions and practices of Papists. Sect. XXI.  
THE end of all my speech against Pope, Papist, and popery, is, to draw us to a hatred, & detestation of them, and that we should by all means, seek to overthrow and suppress them. And here I pray you consider some collections, gathered by a learned man, writing against the Northern rebellion, very profitable to be considered of all, and especially, of Kings and Magistrates. From experience of the opinions, dispositions, and practices of Papists, he saith, that all true Christians, and all true English subjects, aught to believe, and may well know, that these are true conclusions.  
1 That every Papist, that believeth all the Pope's doctrine to be true, is an enemy, & traitor against the Prince, & honour of God; against the crowns and dignities of all Kings, and temporal Rulers; against the wealth and safety of all civil kingdoms, policies, and common weals.  
2 That every such English Papist, is a traitor to the King of England, and hateth his life, wisheth the alteration of his government, and liveth in hope of another world; which even by an ordinary byword it is said, that themselves do call their golden day.  
3 That every such English Papist, is an especial traitor to the Realm of England, and hath no regard, into what slavery, conquest, subjection to foreign tyranny, dishonour, or other misery it be thrown, so that their false, idolatrous, and superstitious religion be restored, with liberty to spoil and murder, without respect of dignity, age, sex, learning, reverence, honesty, or nature.  
4 That as it is reason, that the owner of a sheep-biter mastiff dog, knowing his dogs qualities, should either hung up his dog, or pay for the sheep his dog wearieth: so those that have notorious sheepbiters, murderers of God's flock in their custody and power, must make their account, either to hung up, or otherways, to dispatch such curies, or else to answer to God for the blood of his sheep, both such as they have destroyed already, and such as they may destroy by any possibility hereafter.  
5 That by boldness and sharp execution upon enemies, the friends are encouraged; and so contrariwise, if the dangerous traitor be not removed, the true subject may be left in peril, and thereby, the rest of the good subjects disabled, or at lest, discouraged to venture so far again; and the freedom of consultation in the mean time for preserving the Prince impeached.  
6 That is truly said, Improbum hominem prestat non accusasse quam absoluere: It is better not to meddle with a naughty man, then to let him go. For what were it else then to set an house on fire, and to run away by the light?  
7 That many times it is as small an offence to give a warrant to kill a true man, as to pardon a murderer, or traitor. As a wife shepherd will rather give leave to a hunter to kill the best lamb in his flock, then to let go a Fox, or a wolf.  
8 That the lives of Kings and Princes, are the lives, & as it were the souls of their kingdoms & common weals, whereby they are to consider, that being prodigal of their own safety, in excess of clemency to traitors, or in security of exposing their persons to perils, largiuntur ex alieno, they are liberal of that, which is not altogether their own to give.  
9 That he is justly to be suspected, that shall practise with any devise, or pacification, or coloured clemency, or extenuating the Prince's peril, to rebate, or blunt the edge of the Prince's sword, or so tie it in the scabbard, as if such qualifiers, hiders, cloakers, should seek to abuse that most holy and reverend sign of majesty to no good end, or to other end than God ordained.  
10 That God cannot well take it, if he be less zealously served then the Devil; that there be less fervency showed by truly learned Princes for advancing God's honour against his enemies, then hath been by abused, and deceived Princes, for setting up the kingdom of the Devil and Antichrist.  
11 That Gods commandments of placability and forgiveness, extend to our own enemies, not to his enemies, against the revenge of private displeasures, and not against severity and sharp execution in cases of God's honours & common weals.  
Now considering these worthy conclusions, & the dangerous opinions, and practices of Papists, as we have seen before, seeing they are the arch-enemies of Religion, State, Prince and Country: if our Prince be dear unto us, if our Church and country be dear unto us, if we make account of our wives, children▪ lives, and livings, let us seek by all means possible, so far as our callings reach, the conversion, or confusion of Papists; let us seek the utter overthrow of popery, which seeketh, intendeth, voweth, professeth, and practiseth the overthrow of us all.   

The best means how to suppress Popery. Sect. XXII.  
ANd now let me shortly add some direction, whereby this cursed religion may be suppressed amongst us.  
1 Let all good laws already in force be strengthened, & better executed against the resolute professors of popery: good laws without execution, are like bells without clappers.  
2 Let the company of such be avoided: reject him saith Paul, that is an heretic, after once or twice admonition; 
Tit. 3. Deut. 7.  and the Lord forbiddeth his people to match or marry with idolaters, jest they ensnare them, & be a cause of their ruin. Let these enemies of the Church, be kept under, and weakened: as Solomon set the strangers of his land to work, 
2. Cor. 2. 18.  and to bear burdens. Let them not in any case abound in wealth, and munition, for than they will be insolent and do the more mischief.  
3 Let their children be taken from them so soon as they be borne, and brought up on their charges with religious persons, and that they match with such: or else, if all the Papists in the land may have liberty to bring up their children themselves as they list, and to poison them with popery even from their cradle, there will continually spring up a new brood of Papists and rebels.  
4 Let all helps, props, hopes, provocations, occasions, and encouragements to popery, be quite removed and taken away. The Lord wisheth his people as a true testimony of their unfeigned repentance, not only to cast away their idols, but all that belongeth unto them. You shall saith he, pollute 
Esay. 30. 22.  the covering of the images of silver, and the rich ornament of thy images of gold, and cast them away as a menstruous cloth, and thou shalt say unto it, get thee hence. When the word of God grow mightily, and prevailed in Ephesus, and many believed 
Acts 19  and repent, such as used curious arts, brought their books and burned them before all men, though they were worth a great sum of money. By the which place, we learn, that true repentance doth not think much to cast away any thing, be it never so dear unto us, that is invented by man against the honour of God. Therefore the good kings, Ezekia and josia, destroyed and burned the Altars and ornaments of Idols, yea the very groves, which might have been put to good uses: yet josia, to show his zeal, and hatred against idolatry, and to cut off occasions in time to come, would not spare them. The Papists themselves, a generation zealous and devout in their own religion, burned the Bibles, defaced scriptures written upon walls, and cut off all occasions and means, whereby the the Gospel might any way flourish. Let us be as zealous to root out all furtherances and monuments of their religion, as books, crucifixes, pictures, and all other things whatsoever, of that kind and nature.  
5 Let all sound professors of the Gospel, be kindly entertained, and preferred: let resolute or counterfeit Papists, be discarded, disclaimed, discountenanced; yet let all good means be used, privately and openly, for their conversion, as private conference, counsel of learned men: and let them be all compelled to hear the word of the Lord in the public congregation. These are the best means for the conversion or suppression of Papists, these are the best means to discourage them, and stop all treacherous courses hereafter. This is the best, most just, and most holy revenge against them; but yet above all things, let there be planted & placed in every congregation in the land, at lest so far as may be, a painful, sound, and resident preacher: by the word sound preached, Ignorance a chief pillar of Popery, is beaten down, all errors and heresies are confuted, all sort of sins are reproved, and moved to repentance; the true sense of the holy scripture, which the Papists pervert and wrist to their own destruction, is faithfully delivered, all men are taught true obedience to God and their Prince, Antichrist is overthrown, and consumed with the spirit of God's mouth: there is no light without the sun, no fructifying the earth, without the windows of heaven be opened, no lamp burning without oil; so no true religion, faith, nor obedience, is begun, or continued▪ without the word of grace be sound delivered and established. Therefore quench not the spirit, despise not prophesying. And mark, I pray you, how many arguments might be gathered for the necessity of preaching, from that one chapter, being the 10. of S. Luke his Gospel; there Christ jesus the Saviour of the world, in pity and compassion of men's souls, sendeth forth at one time, 70 preachers, he commandeth to pray to the Lord of the harvest, to sand forth more such labourers into his harvest, he complaineth that the number of such are few: he confirmeth their ministry, by threatening judgements against such as contemn their doctrine: he taketh such contempt to be against himself. And when the Disciples returned, and told him of the good success and effects of their preaching, he said unto them, I saw Satan like lightning fall down from heaven. The meaning is, that the devil hath, as it were, a kingdom in the hearts of men, through ignorance, errors, and sin; but this power of Satan is beaten down by the preaching of 
Act. 26.  the Gospel. Saint Paul speaking of the power of the Ministry saith, That it openeth the eyes, that it turneth from darkness to light, and from the power of Satan to God. After the plentiful preaching of the word, it followeth, It 
Apoc. 14.  is fallen, It is fallen, Babylon the great city, the kingdom of sin, of Satan, and of Antichrist, is overthrown by the preaching of the Gospel. It followeth in that place of Luke, that when our Saviour Christ heard of the good success of the Gospel, and of the plentiful preaching, and power of it, he greatly rejoiceth in spirit, and hearty thanketh his heavenly Father for it. In the same Chapter, this Saviour of the world, as he was often publicly occupied in preaching, so he preacheth privately in the house of Marie and Martha; and Marie being a careful and attentive hearer, he commendeth her for it, and accounteth this to be the one thing needful, and the good part which should never be 
Prou. 29. 1●.  taken from her. I end this point, with that sentence of Solomon, Where there is no vision, the people decay and perish.   

True Obedience. Sect. XXIII. III. Use.  
ANd now at length, let us come to the third use of this our Deliverance, which is true and unfeigned obedience, to the will of this our good God, who hath thus delivered 
Deut. 23. 1.  us. All blessings, as plenty, peace, and health, are promised to such as obey God's commandments: all fearful curses are pronounced against the disobedient. Behold saith the Lord to his people, I sand an Angel before thee, to keep thee in the way, and to bring thee to the place which I have prepared; beware of him, and hear his voice, and provoke him not, for he will not spare your misdeeds, 
Exod. 23. Vers. 20.  because my name is in him: but if thou hearken unto his voice, and do all that I speak, then will I be an enemy to thy enemies, and afflict them that afflict thee. O that my people had harkened unto me, saith God, and Israel had 
Psal. 81. Vers. 13.  walked in my ways! I would soon have humbled their enemies, and turned my hand against their adversaries. And 
Psal. 105. 44.  in another place, David setting down the mercies of God to his people, he saith, He gave them the land of the Heathen, and they took the labours of the people in possession, that they might keep his statutes, and observe his laws: whereby he teacheth, that the end why God preserveth his Church, is this; that they should serve him, and obey him. All the benefits of God, past and present▪ old and new, great and small, his manifold mercies, which we have so long time enjoyed, do call for obedience at our hands.   

A hearty love to the friends of the Gospel. Sect. XXIIII. FOUR Use.  
THe fourth use that we are to make of this Deliuer●ce, is, that all we that are sound professors of the Gospel, that we be knit together, with a holy concord and kindness, and that we love one another without dissimulation. The faithful friends of the Gospel, are few, the enemies many, therefore they had need to be linked together: we profess one God, one Saviour, one Baptism; we are members of the same body, branches of the same vine, heirs of the same kingdom: therefore let us love one another. By this shall 
john 13.  men know that ye are my Disciples, saith Christ, if ye love one another. And the Apostle saith, If ye bite and devour one 
Gal. 5.  another, take heed jest ye be consumed one of another. Especially let all the ministers of God be joined together in hearty love: we teach love, nothing is more to edification. The enemy's joy, and take advantage by our contention, and discord. To love all the friends of God, and especially Gods ministers, is a token that we love God himself. The godly man's delight, is upon the Saints on the earth, he maketh much of them which fear the Lord. The contempt of good men, procureth the judgements of God upon us. Moses prayeth thus bitterly against the enemies of God's ministers, 
Deut. 33. Vers. 11.  Sinite, O Lord, saith he, through the loins of them that rise against him, and of them that hate him, that they rise not again. The Lord threateneth pestilence and sword against Zidon, because 
Ezech. 2●.  they were a grievous and pricking thorn unto the house of Israel, and despised them.  
Now seeing our enemies agreed, and love together, they stick together like burrs against us, let us join together against them; they meant to have destroyed us all, and to cut our throats, or to have blown us up: let us all, who should have been slain by them, be knit together in an holy love, unity, and kindness: and seeing our enemies hate us, and pursue us, for the Gospel, for our profession; & seeing they hate those most, that are most forward in the same; let us love them best, countenance, maintain, and defend them, which are the greatest enemies to popery: and the surest friends, professors, and defenders of the Gospel.  
Other uses of this our Deliverance, we may learn from David, in this Psalm; wherein I will be shorter, because I partly touched them before.   

To trust confidently in God hereafter. Sect. XXV. Use V.  
THerefore the fifth use is, with David in this place, a bold confidence and assurance, gathered from the feeling of God's former mercies, of his loving favour hereafter. 
Psal. 3.  Hereupon David saith, I laid me down and slept, and rose up again, for the Lord sustained me: I will not be afraid for ten thousand of people, that should be set me round about. In another place, 
Psal. 23.  Though I should walk through the valley of the shadow of death, I will fear no evil, for thou art with me, thy rod, and thy staff, they comfort me. And again, in the time of trouble he shall hide me in his tabernacle, in the secret place of his pavilion shall he hide me, and set me upon a rock, and now shall he lift up my head above my enemies round about me. And 
Psal. 46.  again, God is our hope and strength, and help in troubles, therefore will we not fear, though the earth be moved, and though the mountains fall to the midst of the sea. And in another place, Ye that fear the Lord, trust in 
Psal. 115.  the Lord, he is their helper, and their shield, the Lord hath been mindful of us, he will bless us, he will bless the house of Israel, he will bless the house of Aaron. The Lord saith, He is with me, therefore will I not fear what man can do unto me: The Lord is with me, amongst them that help me, therefore shall I see my desire upon my enemies. 
Psal. 118.  It is better to trust in the Lord, then to have any confidence in man: it is better to trust in the Lord, then to have confidence in Princes: All nations have compassed me, but in the name of the Lord I shall destroy them. And again, Put not your trust in Princes, nor in the son of man, for there is no help in him, his breath departeth, and he returneth to his earth, than his thoughts perish: blessed is he that hath the God of jacob for his help, whose hope is in the Lord his God.   

Greater love to God. Sect. XXVI. Use. VI  
THe sixth use is, that by this Deliverance we be moved and stirred up to love the Lord more sincerely, and servantly then ever we did before. All the blessings and benefits of God, do call for love at our hands, and the more we receive from him, the more we are to love him. Let those that never loved him▪ begin to love him, seeing that God hath yet spared them, given them time to repent. Let them which have loved him, love him still, and more than they have done, seeing he hath been unto them so kind, so gracious in this Deliverance. Love ye the Lord all his Saints, saith David, for the Lord preserveth the faithful, and 
Psal. 31. v. 2●.  rewardeth abundantly the proud doer. Let us love the Lord, by loving all that he loveth, and by hating all that he hateth.  
This use David made of his deliverances: I love thee dearly, O Lord my strength, the Lord is my rock and my fortress, and 
Psal. 18. v. 1.  he that delivereth me, my God, and my strength, in him will I trust, my shield, the horn of my salvation, and my refuge. And in this Psalm, after that he felt the sweetness of God's mercies in delivering him from so great dangers, than he exclaimeth and protesteth; I love the Lord, as we heard before.   

Continual prayers and thanksgiving. Sect. XXVII. Use VII.  
A seventh use of this deliverance, is hearty praise and thanksgiving to God. What it is, we have heard it before, and reasons to move us to it. It is the chief thing that God requireth of us, there is nothing more detestable in his eyes, than unthankfulness; there is nothing more against nature and humanity. The dumb creatures acknowledge their benefactors, and are thankful to them in their kind, we are to be thankful for the lest benefit, for the lest deliverance out of any danger, though it be private; much more for so great and wonderful preservation, from so great, manifold, and public dangers. Abraham having gotten a victory against his enemies, and delivered his 
Gen 14.  kinsman Lot: Melchizedeck saith, Blessed be the most high God, which hath delivered thine enemies into thy hands. The Egyptians being drowned in the red sea, and the people of God delivered, then sang Moses, and the children of Israel this 
Exod. 15.  song unto the Lord, and said in this manner. I will sing unto the Lord, for he hath triumphed gloriously, etc. When Si●era was ●●aine, and all his host, than sang Deborah, and Barack, 
judge 5.  saying, Praise you the Lord for the avenging of Israel, and for the people that offered themselves willingly: bark ye Kings, hearken ye Princes, I, even I will sing unto the Lord, I will sing praise to the Lord God of Israel. King Ezekia when his life was prolonged, 
Esay. 38.  he sang a song unto the Lord, saying, The Lord is ready to save me, therefore will we sing my song all the days of our life i● 
jer. 20.  the house of the Lord. Sing to the Lord saith jeremy, praise ye the Lord, for he hath delivered the soul of the poor from the hand 
jer. 51.  of the wicked. And again he saith, The Lord hath brought forth our righteousness, come and let us declare in Zion the work of 
jona. 2.  the Lord our God. jonas being in the whales belly, promiseth to sacrifice unto the Lord the voice of thanksgiving, 
Psal. 30. Psal. 54.  and to pay his vows when he was delivered. David saith, I will magnify thee O Lord, for thou hast exalted me, and hast not made my foes to rejoice over me. And again, I will sacrifice freely to thee, I will praise thy name O Lord, because it is good, for he 
Psal. 9  hath delivered me out of all trouble, and mine eye hath seen my desire upon my enemies. And in another place, Sing praises unto the Lord which dwelleth in Zion, show the people his works, for when he maketh inquisition for blood, he remembreth it, and forgetteth not the complaint of the poor. 
Psal. 56.  Thy vows saith he, are upon me O God, I will tender praise unto thee, for thou hast delivered my soul from death, my feet from falling, that I may walk before God in the light of the living. Let us all say with David, Praised be the Lord God of our salvation, which ladeth us daily with benefits; this is our God, even the God that saveth us, and to the Lord belong the issues of death▪ Surely God will wound the head of his enemies, and the ha●e●y part of him that walketh in sins.   

That we may rejoice for the overthrow of the wicked. Sect. XXVIII. Use VIII.  
BUT are we to give thanks for the destruction of the wicked, and to rejoice at their fall? doth not Solomon 
Prou. 24. 17.  say, be not thou glad when thine enemy falleth, and let not thy heart rejoice when he stumbleth, jest the Lord see it, and it displease thee, and he turn his wrath from him? and doth not David mourn and make great lamentation for the 
2. Sam. 1.  death of Saul? Indeed in respect of our adversaries, considering their horrible sins, there is cause of sorrow: the fins of Sodom vexed the soul of righteous Lo● from day to day: and David saith, mine eyes gush out with ri●ers of tears, because men keep not thy law: and the Prophet 
2. King. 8. 13.  Elisha wept, when he thought upon the cruelty, and bloody murders of Hasael. And is it not lamentable, that subjects should rise and rebel against their native Prince? that our countrymen should be so unthankful, so ungracious, undutiful, proud, desperate, and mad, that they should have no care of fidelity, no care of themselves, their lives, lands, bodies, goods, wives, and children, but wilfully hazard all? Lamentable it is to see, their miserable, and desperate death. And no doubt it is grievous to Kings, Councillors, judges, which examine, decree, pronounce sentence of death against them, and thus they think with grief & pity: God hath decreed this punishment to these malefactors, and therefore it is good for them, and thus they think of hard tortures, as of medicines good for the offenders, or that others by their examples may be terrified from the like sins.  
There cannot but be much grief in magistrates, and all good subjects, both for the monstrous sins of these rebels, and their heavy deserved punishment; and yet we have great cause of joy, that they have not brought to pass their mischievous devices: we are not indeed to rejoice for the fall of our enemies, upon hatred and desire of revenge in our own private causes: our joy must proceed from a zeal of God's glory, that the wicked being suppressed, the word of God flourisheth: that innocents are delivered from the hands of cruel enemies; that sin is stayed: and thus we rejoice, that the treacheries of these rebels are discovered, that they are stopped in their wicked courses, that our King, Queen, royal Seed, Counsel, Governors, and whole State, are still in safety in despite of these enemies.  
We wish that our enemies had never attempted any such wickedness, and with all our hearts, we wish and desire their true repentance. When the Ark of God was safe, and 
Psal. 58.  the Philistines destroyed, David leapeth and danceth for joy, and he saith in the Psalms, The righteous shall rejoice when he seethe the vengeance▪ he shall wash his feet in the blood of 
Apoc. 18.  the wicked. And the Holy Ghost exhorteth all the faithful, to rejoice at the fall and destruction of Babylon, saying, O Heaven rejoice of her, and ye holy Apostles and Prophets, for God hath given you judgement on her▪  
And this use David maketh of his Deliverance, rejoicing and praising God for it.   

Prayer for God's favour in time to come. Sect. XXIX. Last Use.  
THE eight and last use, is, that which David in this place maketh, that he will call upon the name of the Lord, he will not only praise him for benefits past, but he will continually pray for the continuance and increase of God's favour towards him. The experience and feeling of God's former mercies doth encourage and embolden us to pray continually for further graces: we have need still of many things, we are weak, the power of our adversaries, and subtlety is great, we are subject still daily to many dangers, and therefore have need continually to call upon God for his help.  
Let us pray for the whole Church, for this land, and especially, for our gracious Sovereign. The devil an enemy to all, but especially to Kings, because they are enemies to his kingdom, therefore he stirreth up continually wicked instruments to overthrow them; so that the state of Kings is dangerous, and they of all other, have need of the prayers of the Church: and no doubt, God hath heard the prayers of his children, we far the better for them, they have cried day and night, and do cry still in servency of their souls, for the good of the Lords anointed, our governors, and whole state. And here remember that which is graciously spoken in his majesties late Speech; Although I confess, saith he, as all mankind, so chief Kings, as being in highest places, like the highest trees, or stayest mountains, and steepest rocks, are most subject to the daily tempests of innumerable dangers, and therefore have need of the continual, and hearty prayers of God's children: and though we be delivered, and have escaped great dangers, yet we are still subject to more; and the rage, malice, and subtlety of our enemies, is not yet stayed: they are like their father the devil, seeking continually, so far as they can, the destruction of the bodies and souls of men. Let this be our chief weapon and armour against our enemies, to fly unto God by hearty prayer; let us pray with David, Be not 
Psal. 22. 19  thou far off O Lord my strength, hasten to help me, deliver my soul from the sword, my desolate soul from the power of the dog, save me from the lions mouth, etc. Again, Pled thou my cause, O Lord, with them that strive with me, fight thou against them that fight against me. Deliver me, O God, out of the hand of the wicked, out of the 
Psal. 35.  hand of the evil and cruel man. Deliver me from mine enemies, defend me from them that rise up against me.   

Some special things required in prayer. Sect. XXX.  
ANd that our prayers may be heard, and be acceptable in the sight of God, remember that exhortation of 
●ph. 6. 15.  the Apostle, Pray always, with all manner of prayer, and supplication in the spirit, and watch thereunto with all perseverance and supplication for all Saints, wherein we are to observe these things in our prayers.  
1 They must be continual, we must be ready to pray upon all occasions offered.  
2 We must pray in all manner of prayers, we must desire all good things we need, and removing of all evil: we must pray privately, and publicly, and praise God for benefits received.  
3 We must pray in spirit, that is, with understanding & attention. I will pray with the spirit saith Paul, I will pray with understanding.  
4 We must be watchful in prayer, praying early and late, day and night, and our souls must watch from sin.  
5 There must be continuance, and perseverance in prayer, we must not faint and give over; the Scripture exhorteth us to pray continually, that is, to be diligent, careful, and constant in praying.  
6 We must pray for all Saints, for the whole Church of God, we are fellow members, and fellow soldiers, let us join our forces together, vis unita fortior, strength being united is the stronger: and if the prayers of one man be of great force, how much more the prayers of many? & here 
jam. 5.  remember the saying of S. james, the prayer of the righteous, availeth much if it be fervent: wherein note two especial things required in prayers, which pierce the heavens, they must not be cold, weak, and careless, but they must be zealous, hearty, fervent, and importunate, setting before our eyes, the majesty of him to whom we pray, and the necessity of those things for the which we pray, without the which we cannot be saved. And again, he doth not say the prayers of any man availeth, but the prayers of the righteous; God heareth not the prayers of the wicked, the prayers of hypocrites, as we have heard partly before.  

job. 11. 13.  Therefore I end with that holy counsel of job, If thou prepare thy heart saith he, and stretch out thy hands towards him, if iniquity be in thy hand, put it far away, & let not wickedness devil in thy tabernacle, then truly shalt thou lift up thy face without spot, and shalt be stable, and shalt not fear. job following this good counsel himself, being a righteous man, and repenting of his sins, the Lord heard his prayers which he made for his friends.  
The Lord bless our gracious Sovereign, our Queen, the Prince, the royal Issue: The Lord bless the Counsel, Nobles, Magistrates, Ministers, and people of this land: and preserve them still from the malice, and cruelty of their enemies: The Lord grant that we may all make a holy use of our late deliverance, that thereby we may be drawn to repentance, to the hatred of popery, to obedience, to love one another, to confidence in God, to the love of God, to thankfulness and prayer: The Lord confounded Antichrist, give his Gospel a free passage, and deliver his Church, from unreasonable and evil men. This he grant for jesus Christ his sake, his only Son, and our only Saviour.  
Amen.