A SERMON PREACHED AT WHITEHALL THE 5. DAY OF NOvember. ann. 1608.  
BY JOHN KING Doctor of Divinity, Deane of Christ-Church in Oxon: and Vicechauncellor of the University.  
Published by commandment.  
AT OXFORD, Printed by Joseph Barnes Printer to the University. 1608.   
11. Psal. 2. 3. 4. verse. For lo, the wicked bend their bow, & make ready their arrows upon the string, that they may secretly shoot at them which are upright in heart. For the foundations are cast down; what hath the righteous done? The Lord, etc. 
THe parts are two. 1. the danger, distress; 2. the deliverance. In the danger; 1. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preamble, introduction, quoniam ecce, and some turn quoniam into certè; then have you asseveration, certè, and demonstration, ecce: 2. the prosecution, explication, narration itself. The wicked bend, etc. The preamble noteth two things: 1. that the wickedness of the wicked is inseparable to him Certè, 
Certè, eccè  verily. His iniquity is bound up in his heart, he cannot part from it. 
Psal.  The ungodly can set himself in no good way. 
Es. 26.  Let mercy be showed to the wicked, 
Senec.  he cannot learn goodness. And then, quid eo infoelicius, cui iam esse malum necesse est? 
juu. — monstrum nullâ virtute redemptum. 2. that his wickedness is not only inseparable, but sensible and notorious, it may be admirable and prodigious, such and so great as deserveth an ecce, behold. So that the very dore-posts of my text have a sprinkling and blessing upon them: Certè telleth you that the wicked willbe wicked, 
jer.  Can a Morian change his skin? And ecce, that he willbe wicked with note, — ut declamatio fiat, that he may be talked of for it.  
But I must with Abraham, not sit still in my tent door, I must go in to make provision. If you walk further with me, you shall see persons & matter worth your seeing. 
Peccatores intendunt, etc.  A ternary of persons. 1. the wicked. 2. the upright in heart, or just. 3. jehovah. the things, 1. on the part of the wicked, their bow bend, & arrows prepared on the string, to shoot, and that secretly, & that at the upright in heart, and till the very foundations be cast down. 2. In the just, I find nothing but suffering, bearing, for justus quid fecit? what hath the righteous done? 3. In the Lord, his being in heaven, beholding, examining, and finally rewarding. But thereof anon. Meanwhile the hand of my text, leadeth you to these remarkable particulars. 1. the actors, wicked. 2. the patients, or spectators, upright in heart. 3. the indoles, disposition, provision, furniture of the wicked, their bow is bend, and their arrows prepared upon the string. 4. their execution, to shoot. 5. the adiunctum, in secret. 6. the extent, till the foundations be cast down. 7. the reason. I see none, but the wickedness of the wicked, & in the upright of heart, righteousness itself.  
The holy ghost in that door of my text, from which we are already past, standeth at the door of your hearts, & knocketh for attention to all these. They are neither fables, for certè, nor trifles, for ecce; they are both true, and great, & important. For what is there in the whole body of my text that deserveth not this character ecce to be stamped upon it?  
1 Behold, that there should be men upon the face of the earth, styled by the name of men, endued with reasonable souls, effigiated to God's image, the deliberated workmanship of his own divine hands, his generation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet such as are height in my text impij, improbi, without piety, without probity, godless, graceless, worthless men, peccatores, (saith the vulgar) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sinners exceedingly sinful, sinners with seared consciences, habituated, enured sinners, from the crown of the head to the sole of the foot, inwardly, outwardly, nothing but sinfulness.  
2 Behold, that their bow is ever bend, that they are strong & studious, to work mischief, their brains exercised, their labours employed, no contention of mind, no travail of body denied to the accomplishment of sin: not sins of ignorance, sins of infirmity, which we all commit, but sins of industry, purpose, delight; not sins of precipitation, passion (as Gregory calleth them) but sins of deliberation, resolution, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Rom. they do them, and take pleasure, liking in so doing: And their arrows are ever prepared upon the string, there wanteth but opportunity to loosen, and discharge them; always full of the strength, and spirit of wickedness, as a vessel of new wine, labouring as the cloud of a burden of vapour, so they of maliciousness, and swelling as the Spider with poison, only awaiting the time when to disgorge themselves, & burst with most advantage.  
Behold, in the third place, that their sins are not sins of pleasure but horror, not sins of delight, but cruelty, bloodshed, none of those easy, & gentle, and favourable sins, that touch not life, and hurt but their owners themselves, as pride, prodigality, & the like, this is an armed, enraged, military sin, it shooteth forth arrows, and darts, to pierce, to wound to slay, to bring to destruction.  
4 Behold, that not content with itself, cruelty I mean with her own effects, which perturbation of mind often bringeth forth, and leisure dearly repenteth; for the better prospering, and speeding of her bloody hand, she maketh subtlety her assistant: sagittant in obscuro, 
Val. Max.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in obscurilunio, it is skilful, artificial cruelty. Crudelitatis horridus habitus, truculenta facies, violentus spiritus, vox terribilis. Let cruelty look and speak like itself, and men will be warned to avoid it. Tamburlaine his bloody tents made open profession what his meaning was. Here are Cruelty & craft coupled together, a smoothed, dissembled, disguised cruelty. Venite, sapienter opprimamus eum .1. Exod. They will be cruel in oppressing, yet they will do it wisely.  
Or if all these do not move,  
5 Behold, it is a wonder, they can find no mark but the upright in heart:  
6 Behold, it is a wonder, they can make no end till the foundations be cast down.  
7 Behold, it is a wonder, they can give no cause of their malice, the righteous never offended them.  
Eccè, behold all together; wicked, the actors; bending the bow etc. their diligence, eagerness; to shoot, their cruelty; secretly, their subtlety; The upright in heart, their mistaken mark; till the foundations be cast down, their unmeasurable extent; and what hath the righteous done? their unreasonable reason.  
The Actors, and Archers in my text are impij, improbi, peccatores, you know them already, they neither fear God, nor reverence man. They drink wickedness like water, and add thirst unto drunkenness, that is, when they are drunken with sin, they thirst after it again. This world of people, since it first had being, hath been divided into two disparate species and sorts of men, wicked, and righteous: between which two as between Abraham & the rich man, there hath ever been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great distance & gulf, not in nature (figmentum unum, one blood, one breath, one image,) but in condition, conversation. This division first began when God set up that wall of partition, 
Gen. 3.  betwixt the seed of the serpent, and the seed of the woman. The serpent hath had his seed ever since, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his viperous generation, dedicated in Cain his first borne, and thence forth the line continued along in Nimrod, and Cham, & Ishmael, & Esau, and many persons and people of the earth, uncircumcised, unholy, unclean, the seed of the adulteress and witch, people of the curse, sons of Belial, children of disobedience, darkened in their understandings, dishonoured in their affections, defiled in their consciences, abominable, incredulous, and to every good work reprobate. The counter divided members of this division thus sundered the meantime, God shall evidently and conspicuously divide at the end of the world in the open sight of men and Angels, and shall cut between them as by an even thread, with the two-edged sword of his mouth, when he shall turn the wicked to his left hand, and set the righteous at his right.  
This division I find in my Text, wicked and righteous, these, as commendable in their order & rank, as the other damned & deplored in theirs. Those be impij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wicked in the highest degree, wickedness giveth them nomen & esse; 
Eccles. 12.  hoc enim est totum hominis, this is all they are. The other, in the aim and purpose of the holy ghost, seem to have the absolute and full composition of righteous men. For first they are called recti cord, upright in heart, and afterwards justi, just men. The former, rectitudo cordis, is the Canon and rule, The later, justitia is the application & use of it. Rectus cord without justus is not sufficient, but justus without rectus cord is stark nought. Rectus cord, 
1. Cor. 4.  is good, Nihil mihi conscius sum, but not complete, 
2. Cor. 1.  non in hoc justificatus sum; rectus cord, may say gloria mea testimonium etc. my rejoicing is the testimony of a good conscience; but except he be justus also, he hath not learned the rule of his master, 
5. Math.  sic luceat lux tua, 
8. Act.  thy light must shine for the good of others. Simon Magus apparently to the eye of the world was as just as any man, yet the Apostle told him, Non est rectum cor tuum, thy heart is not right. Here are both, & both must be: heart, & hand, habit & action, radix & germane, root & propagation, uprightness of heart is bonum tuum, thine own good, but justice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good of others: the one keepeth thee straight & upright in thyself, the other distributeth suum cutque that unto every calling and every person that rightly belongeth to them.  
The wicked have bend their bow and made ready their arrows upon the string. 
2. Have bent etc.  I need not acquaint you how eager & solicitous the wicked are to perpetrate wickedness, as a woman with child hath sorrow till she bring forth. Their artillery is not far to seek. Their bow hangeth not up by the walls, 
Esay 48.  their arrows sleep not in the quiver, the one is bend, the other are prepared upon the string; in this sense Non est pax impijs. As the sea is ever working, and boiling like a pot of ointment, so they always hammering, and fordging, some mischievous act. 
Mich. 3.  Noctes ducunt iusomnes; operantur malum in cubilibus, they devise mischief in their beds, and when it is light, they put it in practice. Act. 9 it is said of Saul (as yet a persecutor) that he went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, breathing threatenings & slaughter— & si non aliqua nocuisset, mortuus esset, unless he had murdered the Saints, he had wanted breath. The Psalm saith, Alienati sunt peccatores à vulua, 
Ps. 58  erravernnt ab utero. They become strange even from the womb. This spurious, degenerous brood beginneth to be wicked betimes. Divines well observe, that original sin and hereditary corruption, hath a quicker, stronger vegetation, and sooner displaieth itself, 
Sueton.  in them, then in other men. Tiberius would often say of his son Caligula that he lived for the overthrow of him, and his people, & senatricem populo Romano, Phaëtontem orbi terrarum educare, and that he bred a serpent to the people of Rome, an incendiary & firebrand to the whole world. There you have one of that serpent's seed, whereof I spoke before. Alexander Aegaus called Nero his scholar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clay not mingled with water as other men's, but, macerated in blood. He saw a sanguinary disposition in him: To his friends that congratulated the birth of him, Domitius his father answered, scitote ex me & Agrippina nihil nisi in faustum, et horrendum, et publicè nociturum potuisse procrear●. Such egg, such bird; there is alienatus à vuluâ, one estranged and corrupted from the womb. Examples are infinite. Saul had ever his bows and arrows ready against David He sought him as a fly, 
1. Sam. 26.  and hunted him is a partridge upon the mountains, as David spoke. A right archer, and fouler indeed. So were the Scribes & pharisees against our Saviour. They watched him upon all occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how they might catch him. So the Arrians against the Orthodox, Athansius by name, the great Atlas, for diverse years, of the christian world. It is a world to read, how with their bows, and arrows, of implacable hatred, and indefatigable devilish policies never unbent, never intermitted, they persecuted that Saint.  
From their inclination, 
3, 4. To Shoot privily.  propension, promptness to mischief, Come we to their practice. They bear not their bows & arrows as skar-crowes in a garden of cucumbers, to fray, but to shoot, not at stakes, but men, their arrows are iacula mortifera, 7. Psal. deadly arrows, & lest they should fail to hit, they take advantage of the dark, of privacy and secrecy. They shoot privily. Now this is the covenant of hell itself. For what created power in the earth is able to dissolve that work which cruelty & subtlety, like Simeon and Levi, sisters in evil are combined, and confederate to bring to pass? Where subtlety is ingenious, insidious to invent, cruelty barbarous to execute. subtlety giveth counsel, cruelty giveth the stroke. subtlety ordereth the time, the place, the means, accommodateth, concinnateth circumstances, cruelty undertaketh the act; subtlety hideth the knife, cruelty cutteth the throat; subtlety with a cunning head layeth the ambush, plotteth the train, the stratagem, and cruelty with as savage an heart, sticketh not at the dreadfullest, direfullest objects, ready to wade up to the ankles, the neck in a whole red sea of human, yea country blood; how fearful is their plight that are thus assaulted? It was the case of our first parents. The Serpent cometh unto them with fair words and fiery darts, subtlety, and cruelty. Proponit quod delectabile, supponit, quod Exitiale-Vngit, pungit. His, eritis tanquamdij you shallbe as Gods, made them like devils. Thus righteous Abel was betrayed, and butchered by his unnatural brother. Egrediamur for as, come brother, Let us go walk and talk together. Mean time whilst the tongue anointeth him with oil, the hand murdereth him. joab killeth not Amasa like an open foe. Estne pax mifrater, brother is all well? was the unsuspected train to make way for his fatal weapon. All these shot in obscuro, privily, and by stealth, it is the safest & surest shooting. Else what doth judas with a kiss, and all hail in his mouth, in the very forefront of his treason? What so many wolves in sheeps clothing? or Devils from the blackness of darkness, in the forms of Angels of light? Or locusts from the bottomless pit with women's faces? Or Hyaena with the call of a man? Or the Siren with notes of melody? Or the Crocodile with tears of mourning? Or the whore of Babylon with her cup of fornications golden without, and sugared within, that the kings of the earth may be drunk, and die as it were senseless, and sleeping? Or finally why do the rankest impostors and seducers of the earth, write pharmaca, medicines upon the outside of the box, when they deliver venena, poisons? You see what metals the wicked are tempered of●edged with cruelty, & backed with subtlety. They carry both the Lion & the Fox in their breasts, as Carbo spoke of Sylla (the Scylla indeed and wreck of the Roman people) In imitation of whom rather then of St Peter, they write of Alexander the 6. that intravit ut vulpes. There is subtlety, regnavit ut lo, there is cruelty, (for he was termed spongia sanguinis, a sponge of blood) and to make up the full period of all his acts and monuments, mortuus ut canis, he died like a dog.  
But against whom is this double engine prepared? If they will needs shoot, 
5. At the upright.  let them take their mark aright. Let them shoot at him that shooteth at them, the great Nimrod and hunter before the Lord, the devil 6. Ephes, he shooteth the arrows of temptation & death, let them shoot the arrows of prayers, and orisons. Or let them shoot at the wicked the limbs of the devil- Diluculo interficiam, 
Psal. 101.  I will make haste (saith David) to destroy the wicked from the earth. Not so▪ Seldom shall you see the wicked against the wicked. Squama squamae coniungitur, they stick too close together, they symbolise to nearly in wickedness (unless by an overruling hand of God, and some extraordinary judgement, sometimes they turn their sword each into others bosom, 
jud. 7.  and are drunk with their own blood, as with new wine) But for the most part, even for that league, & kindred of wickedness, which they all hold, be their sects and professions of wickedness never no different, their rites, and religions never so opposite one to the other, 
Prov. 1.  yet Marsupium (they say) sit unum omnium nostrûm, Let us all have one purse, there is concors discordia, an agreement in their disagreements, an unanimous consent in them all to band against the innocent: Coniunctis caudis, though adversis vultibus: Foxes will make shift to carry firebrands in their tails to burn the cornefields. Thus Herode, and Pilate notwithstanding their private jars, could quickly put themselves in tune to Crucify Christ. And Scribes, Pharisees, Sadducees, Herodians, Roman soldiers, jews and Gentiles, though non Coutuntur, they converse not in many things, yet [deponamus hic inimicitias] leave their quarrels & grudges at home, 
Niceph.  if the cause be against the righteous. Meletians, and Arrians at the first were at variance between themselves. At length in the common pursuit of the church, they became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so knit together in amity, that they exchanged names, and Arrians were called Meletians, Meletians Arrians. Ten several nations, 83. Psal. faciunt unitatem contra unitatem (to use S. Augustine's word) make an venitie, or rather a conspiracy against one people of the Lord. The reason is, the wicked with the wicked agree in multis tertijs, in many thirds; but the wicked with the righteous (except in the nature, and shape of man,) communicateth in nothing. Quoniam inutilis est nobis, & contrarius operibus nostris, etc. The righteous is wholly unprofitable to us, and contrary to our works. His life is of an other fashion, we cannot abide to look upon him. 2. Sap.  
Let all this have his passage. 
6. Till the foun dations.  They shoot, and shoot Privily, and that at the upright of heart. But filii hominum quousque? How long, O ye sons of men! Is your malice unexorable as the grave? Deep and bottomless as hell? O sword of the Lord (cry they in the Prophet jeremy) how long will it be ere thou cease? return into thy scabbard rest, and be still. O ye arrows of the wicked, how long? Return into your quivers. Not, till the foundations be cast down, and not a stone standing upon a stone, nor a soul breathing upon the earth, that beareth the name of a righteous man. Truth must first be banished from the earth & righteousness trodden down as mire in the streets, & Christ driven out of his kingdom amongst us, or else no peace. In this case the wicked is like the beast, non numerat, cannot endure a seed, a remnant, a berry here and there in the utmost boughs, not one that professeth to know God, no not one. utinam Pop. Rom. unam haberet cervicem, was the wish of Caligula, that the people of Rome had but one neck, that at one blow he might cut it of: so these of the righteous. Venite, disperdamus eos de gente 83. Ps. Come, let us cut them of from being a nation, and let the name of Israel be no more in remembrance. 137. Ps. The voice of Edom was like unto it, in the day of jerusalem, Exinanite, exinanite usque ad fundamenta in eâ, Down with it, down with it even unto the ground. It was Pharaoh his policy for the rooting out of Israel, 
Exod. 1  quicquid masculini sexus, all that is borne male cast it into the river. And Hamans' policy in procuring those letters of the King for the kill of the Jews in all the provinces of his kingdom. The foundations must be cast down.  
The last is the cause of all this bitterness, 
What hath the just done?  which in the righteous I find none. For what hath the righteous done? The subjection or answer implied must needs be, nihil, just nothing But Aristides must be banished out of Athens, justus quia justus, for no other cause but for justice, and Christians must be thrown to the Lions, 
1. Sa. 26.  Christianus quia Christianus. David's apology to Saul is, wherefore doth my Lord thus persecute his servant? what have I done? Or what evil is in mine hand? O Lord my God (Psa. 7.) if I have done this thing, etc. nay, if I have not done the contrary, then let mine enemy persecute my soul, etc. but when they were sick I put on sackcloth, and mourned for them as for mine own mother's son; this was all the hurt I ever did them. 1. Sam. 12. Behold (saith Samuel) here am I bear record. Whose Ox have I taken? Or whose Ass have I taken? Or to whom have I ever done wrong? They answer, Thou hast never done us wrong. Wherefore then do ye call for a king? What iniquity have your fathers found in me? saith God. 2. jer. Wherein have I grieved thee? Testify against me. 6. Mich. Many good deeds have I done amongst you, for which of my good deeds? 
Ioh 10.  saith our Saviour in his Gospel.  
The conclusion of all is, 
Psal. 35.  Oderunt me gratis. The righteous Lord, and his righteous Christ, and their righteous servants suffer these wrongs from the wicked without cause.  
You see what aggravateth. Men as innocent as innocency itself, yet persecuted with mortal, immortal hatred, both by force and fraud, and that to their utter extinguishment and eradication from the face of the earth. So much of the distress: the deliverance which was my latter part, I refer to conclude with.  
The wicked bend their bow etc., 
Application.  Have I spoken all this while as to men that slept? Or doth any man ask me in fine narrationis, at the end of my tale, quis est hic what meaneth the man? 
Eccles. 22.  As when the high Priest adjured our blessed Saviour, Art thou the Christ, the son of The living God? & Pilate the like, about his kingdom, Art thou the King of the jews? His answer was, Thou sayest it, what need more words? So the very words of my text only read and recited in your ears do sufficiently declare what my meaning is. I say again (which were enough for application) The wicked had bend his bow, and made ready his arrows upon the string, to shoot privily at the upright in heart, and our foundations must have been cast down and what had the righteous done? Certè; 
Certè.  it was as sure as that we have breath and being, to praise the name of our God, who are hear met together. It is no fiction, 
Pag. 34.  as that (they will tell you) of Squire out of Spain, you know the author. It is no question between them and us: 
Pag. 6.  for Catholics (they say) no less than Protestant's admit the due detestation, Ergo the true concession & conviction of it. It was not done in a corner; It was a spectacle to God and Angels and men. It is not so ancient & superannate as the story of Pope jore, which hath gained by the age of it, now scarcely to be believed. This was recenti memoriâ factum, a matter of yesterday, this very day three years, the fifth of November (blessed be God's holy name) did this popish prodigious brat suffer abortion. I must add the Eccè 
Eccè.  to, Behold. But an eccè of an higher strain them any other in the book of God; not an eccè as at a pyramid, or Pharos, ' or Colossus solis, or any the like wonderful but with all delectable and pleasing object, rather an eccè, as at some portentous comet, or fearful fiery meteor in the air which men behold, both with wonder & horror, Eccè. I may be bold with the tongue of Moses Deut. 4. to say, Ask of the days of old that have been before you, since the day that God created man upon the earth, and from the one end of heaven to the other, sifacta est aliquandò huiuscemodi res, if ever the like thing were done: and it may be answered by that of the 12. tribes of Jsraell concerning the dismembered Levites wise 19 jud. Nunquam res talis facta est in Israel ex quo, etc. The like was never done nor heard of in Israel nor throughout the world since the first day that man was created. When Sixtus quintus began his encomiastical oration of the Jacobine that killed the French King, 
1 Habb.  he taketh the words of the Prophet Habbacuk for his entrance. Behold, a work wrought in your days, you will not believe it when it shall be told you, a poor Friar hath slain a king, not a king in paper, a painted king, but the great king of France, etc. Antisixtus returneth them upon him again, Behold a work wrought in our days: you will not believe it when it shall be told you. Our holy father the Pope hath defended a most nefarious parricide, regicide. I have more right to the words than they both together with the preface unto them. Aspicite ingentibus, & videte, & admiramint, & obstupescite, see and behold and wonder and be astoed, let me adjoin from the 13. of the Acts where the place is alleged, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vanish, cease to have power in yourselves to see or think any more, quia opus factum in diebus nostris, shall I say, a work done? No, it was the work of the Lord in die illâ, that it was not done: but an attempt & parturition of a work brought to the very instant of birth, such as let strangers hear the report of, they cannot believe it. Behold, that which so many millions of eyes, since those windows were first opened in the head of man, to behold the light of heaven, I say so many millions of eyes in their several generation, now sunk down into their holes, and consumed within their tabernacles never saw: never those glorious and constant lights of the firmament, those clear and crystalline eyes of nature, which walk through the whole world, and give no rest to their temples, the sun that wardeth by day, and the moon that waketh by night, they never saw the like, I say not for the individuum, but not for the species, though let them not deceive themselves nor you, this was not species but monstrum. They will bring you precedents to this from Antwerp, & the Hage and I know not whence. 
Gallob. to. 8  A succedent I grant, nearest unto it of all others, I think from hence it took light, in the year 1606, when Boris the usurping Duke of Moscua foreseeing his death, placed in a subterra neous vault of the palace, a statue with a burning lamp in the hand of it, the burning to continue till it should take a train of powder, purposely hid there to have blown up the Palace, & destroyed Demetrius his rightful successor. But it cometh far short of this.  
The wicked: and what God hath joined, 
Impij.  let not me put a sunder eccè, impij, behold the wicked, wicked with an eccè, demonstrable, rather indemonstrable wicked, we demonstrate not principia, these were principles and first heads of impiety. They may be articled as the devil in the gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked, the most abominably, desolately, deperditely wicked of all others, in whom was the root of wickedness, and the deepness of Satan had possessed their hearts. Men of wicked wits, wicked wills, wicked hands, wicked labours (it was labour improbus indeed) wicked dispositions, wicked designs, wicked names (some of them) wicked vows, wicked oaths, wicked sacraments, wicked prayers, wicked religion, wicked all things. 
Psal. 16.  Their offerings of blood will I not offer, saith the Psalm. Apud Barbaros (saith Lactantius) sacrificatum cum humano cruore. Barbarians sacrificed with man's blood. He goeth a step farther: 
Lib. 1. de fall. rel. 21.  Latini non expertes. The Latins are not free from it: and addeth Latialis jupiter etiam nunc sanguine colitur humano. Etiam nunc, even at this day (but howlong, Lord, righteous and true, before thou avenge it?) the Latin, Lateran jupiter, or rather Saturn, the devourer of his children, or rather Moloch, must be sacrificed unto with human blood. O dementiam in sanabilem (the same father) incurable madness, 
Cap. 18.  when sacrifices are so sacred and execrable, sacraments for assassinates, masses for massacres. Quid illis isti dij amplius facere possent si essent iratissimi, quam faciunt propitij, cum suos cultores parricidijs inquinant? Is this religion? Nun satius est pecudum more vivere, quam deos tam impios, tam prophanos, tam sanguinarios colere? were it not better to be without religion? I say no more of them: Populus Romanus est. Nec breviùs potui, 
Ber. 4. de Consid.  nec apertiùs. Bernard spoke of the citizens, I of the members and disciples of the Church of Rome. They belong to Rome, that Laerna malorum, where Hydra, the beast with many heads dwelleth, the Collwies and common sewer of all infande wickedness, where no law of God nor man, nature nor nation escapeth breaking: where Dominus Deus noster papa, with a plate of blasphemy nailed on his brow, the great Archimandrites of the world, and his stables and stalls of unhallowed breasts, fax sacrificulorum, grex monachorum, armentum Cardinalium, with their decrees and decretals, canons and glosses, bulls, breves, & indulgences have concluded & caused to be done, & after the doing dogmatized, defended more outrageous, exorbitant wickedness then ever hath been red or heard of under the cope of heaven. The woman iniquity Zach. 5. which was carried into the land of Sennaar, ut aedisicetur ei domus, hath been long since transported into the city & church of Rome, ut ibi ponatur super basin suam; there is her surest dwelling.  
The wicked bend their bow, 
Intenderunt arcum etc.  when they wrest & pervert scripture; & make ready their arrows, when they end forth sharp and sophistical arguments, witty & wily pamphlets, and shoot privily at the upright in heart, when with their subdolous & sly insinuations of reconciling them to the mother church, and converting their souls they overreach the simple & credulous. This they do daily. But these are not the archers I now mean. They are of an other band, pyrobolarij, they shoot wildfire, hell-fire. Their arrows have spiritum in alis, 
Zach. 5.  wind in their feathers, (they should have flown and blown with a witness) & miserable destruction in their heads. Such archers, such artillery never was. No marvel; they were Roman archers, and their artillery was shaped in the shop of jesuits and Priests (I sever them not, 
Ambros  jannes' & jambres are fellows in sorcery; and the Libbard & Lioness, though of divers kinds, will company together to make a Leopard, Jesuits and Priests, to do a mischief) I say of jesuits and Priests, the cunning Pyracmons and Cyclopes, fireworkers in the world, and masters of all villainies. These shoot not at clouts, but Crowns, Sceptres, Monarchies, Empires; not at crows, but men, Kings, Queens, Princes, peoples, states; not for wagers & pastime, but to make havoc and waist upon the earth, and to bring all that withstandeth or offendeth, to utter destruction.  
The bow that the wicked in my chase bend, was neither of iron, nor steel. A man may flee from the iron weapons job. 20. & a bow of steel hath been broken by the arm, Psal. 18. This was a bow of a stronger, tougher making, & more unresistible stuff, I mean a Cellar of strong sides, & impenetrably thick walls, dark and deep, closely compact, that is as much as to say, hard-bent, where little or no vent, and passage was left for the breath and fury to issue out, like the amphora or pitcher in Zacharie, wedged with a talon of lead at the mouth of it to keep in the strength. It was as well and as strongly strung with 36. barrels of gunpowder great and small, for the more violenteiaculation, vibration, and speed of the arrows. Their arrows were faggots, billets, pieces of timber, bars of iron, massy stones, together with all the timber in the beams and juices, all the tubble and stones in the walls of that great and glorious pile, rather palace of building, where they framed their engine. The Campus Martius they were to shoot in, the soil, the seat, the very centre of the parliament-house. Their mark the fairest in the field, the tallest poppies in the garden. Fight neither with great nor small, save only with the king of Israel, was the charged, 1. Reg. 22. here otherwise; shoot not only at the king of Israel, but at reginam à dextris, the Queen at his right hand, and principem haeredem at his knees, at the counsel both of secrecy and state, at Moses and Aaron, prelate and potentate, angulos populi, & angelos domini, at all the worthies of David, the first, second, and third rank, the great Sanedrim, the strength & flower of the land, the whole land itself in collection and representation, the 3. estates, 3. essential parts, like the head, heart, and liver, without either of which no life of policy is. This was their archery, and this had surely come to pass, (the arrow was even then upon the string, their doom (day was come, the candle and match were in the hand) to the utter extirpation of the King and his race, the alienation of the sceptre of judah, the extinction of Priest and sacrifice, eversion of Nobles, and their families, extermination of Christ and his Gospel out of the kingdom, profligation of justice and religion, if our gracious Lord God (by the revolution & return of years, now publicly and solemnly thrice blessed, and to the latest generation of the world to be blessed for ever) had not given warning to those that feared his name, ut fugerent à facie arcus, to fly from the rage of this bow, by letters more than hieroglyphical, enigmatical, interpreted by a wisdom more than human, 
Aug.  not less than angelical. But ne glorietur, let not the wiseman glory in his wisdom. Da veniam imperator, pardon me gracious Sovereign, it was not flesh and blood that revealed these mysteries and riddles unto you, sed Pater qui in coelis & angelus magni consilij, your father & Saviour that is in heaven. You have seen their bow & arrows artillery, weapons, engines, ordinance for battery, more than double, centuple Canon. iovius writeth of Alfonsus' D. of Ferrara, that he made with his own hands 2 pieces of ordinance inusitatae magnitudinis & violentiae, the one of which had to name terraemotus, earthquake, the other Cacodaemon, the devil himself, so was this of theirs.  
They had bend their bow & made ready their arrows upon the string: and be not deceived in them. Cry not peace, peace, all is well. Their bow standeth ever bend, and their arrows are ever prepared. Pharetra eorum sepulchrum patens jer. 5. their quiver is an open sepulchre. 
Bern. 4. de Consider.  Gens immitis atque intractabilis, & adhuc snbdinescia, nisicum non valet resistere. The Aspelyeth in her hole & waiteth for the warmth of the sun. The Lion lurketh in his den, and watcheth for his fit test season. Their quiet and forbearance is rebus sic stantibus, whilst it is, as it is; but rebus cadentibus, let some declination of the state be, let the vigour of justice and rigour of execution cease a while longer, and they multiply & swarm as they have done, you shall see them betake themselves to their bows and arrows again. Echidna Excetram, is the proverb, & de radice colubri egreditur regulus 30. Es. Of a Serpent cometh a serpent, & of a viperous & traitorous brood, look for vipers and traitors. One complained to Philip of Macedon whose treason the king had made use of, that his people called him traitor. The King answered, Rudes sunt Macedones, & scapham vocant Scapham. The people of Macedon are a rude & plain people, and call a traitor a traitor. Liberavi animam meam. When such are the Masters, such will the scholars & disciples be. When such their principles, such will be their practices. Though one vault be discovered & covered again, yet so long as that other more deep and dangerous vault remaineth prawm & inscrutabile cor, 
Ier: 17.  a wicked and unsearchable heart, an endless and living vein of powder & saltpeter, an everlasting burning Aetna, of rooted, engrafted, settled maliciousness against Christ and his members, Look for no better from them.  
— Si fas caedendo caelestia scandere etc. will every jesuit and Priest, jesuited and reconciled apostata, transfuga, mal content say, if this be the way to the kingdom of heaven, thus I may merit, & shine as a stair in the firmament, by imbruing and bathing my hands in the blood of a king, I will be a star. The end of their preparation was, to shoot, & shoot closely. 
Vt. Sagittent in obscuro.  Cruelty executeth for them, subtlety directeth. These were cruel enough, when they shot at all. And they were subtle enough when they said to a vault in the ground, cover us; and went down into a mine of the earth, as it were quick into their graves, out of the land of the living into the regions of death, the territories of Satan, the Limbus & border of hell to hide their wickedness. Whether the one or the other both were transcendents not to be placed in the classes or ranks of hitherto experienced or practised wickedness.  
Cruelty is the ensign and badge of that church. the habit of the harlot is according to her heart, 
1. Sagittant.  scarlet and purple, her diet, the diet of the Cannibals. I saw her drunken (saith the Apostle) with the blood of Saints- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Apoc. 17.  I wondered to see her so wonderfully drunk. The City was first founded in blood; the blood of a natural, germane brother. And the papacy also founded in blood, the blood of a natural liege Lord and Emperor at what time, it was truly written, — Suffocas Phoca imperium, stabilisque papatum.  
Emperor and Empire must down to advance the popedom. 
Gul. Stamphurdius.  The issue of blood hath run ever since, & cannot be stopped to the world's end. It was well observed, that at one & the same time were these three Bonifacius 3. universalis Episcopus, Phocas Caesaricida, & Mahumetes Arabs. Mahometisme, and the Popedom, & the murdering of christian Emperors and Princes began at once. So that as the Pope hath gotten to name, domesticus Turca, a home-born Turk, so the Turk may as justly be called exterus Papa, a foreign Pope, they communicate so nearly in cruelty. Now the greatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, festival cruelty, solemnity & feast day of sacrificing & slaughtering the servants of Christ, that Rome ever kept, had been that, without God's merciful prevention, which was now intended. It grieveth them to hear it styled singular from all example. 
Pag. 6.  But so it was. Neither shall all the indices expurgatorij in the world, blot out the memory of the fact, or ease them of this attribute. Detestable I confess was the mind, & not less the memory of Nero, who caused the city of Rome to be fired in twelve places at once, that he might see an image of the burning of Troy. Himself sat singing the mean time. It was the loss but of houses & goods. 
Sabellic.  Heliogabalus upon one of their feast days, when the people had taken up their places in the theatre before day, to behold the sports, caused a number of serpents & venomous worms to be turned in amongst them, to sting them to death, the acting whereof was much to his comfort; it was the wrack but of common people. Maximinus for the immanity of his mind & doings, was usually termed Cyclops, Busiris, Phalaris, Typhon. All these were abaddon's, Apollyons, destroyers of nature and mankind. The story saith of Annibal, that his virtue for the most part saevitiâ constabat, 
Val. Max.  consisted of cruelty. When it cometh to report of L. Sylla, Vix mihi verisimilia narrare videor, I scarcely seem (saith the story) to speak likelihoods. He strove to be surnamed Foelix for cruelty. En quibus acts, saith the author. He kept a Register and Calendar of all his bloody acts. 
Id.  Cuius tamen crudelitatis C. Marius invidiam levat. Yet doth C Marius justify Sylla. You have heard before of the cruelties of Caligula. But of Nero (Suetonius telleth you) debebatur hic partus moribus Ro. qui Caligulae nomen ac titulos obscuraret. Nero must be borne to justify Caligula. Nihil extra humanam figuram Tartarus nisifera bellua. Dubravius affirmeth it. The Tartarian is a savage beast in a man's skin. Add unto all these as famous in their times and generations (if books be true) the Spaniards amongst the poor Indians. But from the 5. of November was three years henceforth, till time shallbe no more; Let the name of Nero with the rest, rest in peace, and be buried in silence, and in steed of Syllan, Marian, Scythian, Tartarian, Barbarian Turkish, Spanish, Let Romish, Popish, Antichristian, Catholic, Catacatholique cruelty be a proverb, astonishment, hissing for all nations and ages to come.  
As for their subtlety, 
In obscuro.  doubt not of it. Whose very profession is to be false-prophets, seducers, Antichrists, their religion a mystery of iniquity, and their working uneffectual without strong illusions, & lying wonders. Especially where the great Mercurialists of the world for wit & devices, those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as they called Archimedes) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, centimani that have a finger in the managing of all Christian states, are at one end of the business. I mean the jesuits, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesuitae, falsly-named jesuits; jesuits by antiphrasis, (some say) as those Emperors were called Africani, Asiatici & the like, because they were most opposite and malign to those countries, so these most contrary and fatal to the name of jesus. With others Iesuitae by Aphaeresis, Suitae, as regulares were named gulares, epicuri de grege porci, for their swinish & impure lives. with others Iesuitae by diaeresis, as much as to say, jesum vita, who in their whole order, institutes, practice, say in effect to Christ as the devils did, Quid nobis & tibi jesu? What have we to do with thee o jesus? Lastly. Jesuits by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agnomination jebusites: and then whilst the jebusite (or his proselyte) is in the land look for no good to Israel. Their names are diverse according to their natures and manners. Ignatiani in Spain, Theatini in Italy, jesuini in Campania, Scofiotti in Ferraria, Presbyteri S. Luciae in Bononia, Reformati sacerdotes in Mutina, aliaque passim nomina habent, together with sundry other appellations as Pap. Massonus reporteth, 
In Paulo. 4ᵒ  but commonly best known by the name of Jesuits, And what are those? The jesuits catechism telleth you, 
2. Lib. 17.  not such men as we are. They have 2 souls in their bodies (he might as well have said, ten souls) a Roman soul in Rome, and a french soul in France, 
3. Lib. 26.  so an english soul in England. They use to make a jest at perfidiousness & treachery, for ask them amongst their friends what a jesuit is, they answer, everyman.  
— Quoteneam vultus mutantem Protea nodo? what means shall we find to encounter these chandglings, Camaeleons, these Matheo's tortos, crooked apostles, Tortuous Leviathans, as ambiguous in their answers as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his oracles, this serpent surrepent generation, with their Maeandrian turnings & windings, their mental reservations, their amphibolous, amphibious prepositions, which live, as those creatures part in the land, part in the water, so these half in the lips, half in the heart and conscience. Of which I may say, as S Jerome of the letters of jovinian, has praeter Sybillam leget nemo.  
— Non lectore tuis opus est sed Apolline scriptis, 
Martial.  they are not to be understood by any mortal man. what hope of truth and simplicity from these or their imps, when they have not only practised through infirmity of flesh & pusillanimity, but with the faces of Sodom and Gomorrhe have patronaged, published, persuaded to the whole world the lawfulness of their heterogeneous, apparel propositions? Fron henceforth therefore let them ease the inhabitants of Crete from that deserved infamy which the Apostle layeth upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; & add unto these the Cilices & Cappadoces, nations renowned for false hood, 
Cretes Cilices Cappad.  whereof the proverb was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And let those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings of lies, as Andromache called the Spartans', and trilingues Siculi, as Apuleius called the Sicilians, together with all their companions, craftesmasters for fraud and forgery, resign to the Jesuits.  
Now if ever the word of the Psalm were verified of any, 
Psal. 83.  malignaverunt consilium, they devised a pestilent, 
Prov▪ 1.  devilish counsel, and that of the proverbs, Come let us lie in wait for blood, ponamus tendiculas, let us set snares, the margin saith, voraginem, a very gulf, Deglutiamus eos, Let us swallow them up quick as hell, it was true of this machination. For mark the excess and height of their fury.  
They shoot not at fanes and weathercocks, 
Fundamenta diruta. Senec.  at pinnacles and pieces of temples. The very foundations must be cast down. Nolunt solita peccare quibus peccandi praemium infamia est. Ordinary facts cannot make them famous. In tam occupato saeculo fabulas vulgaris nequitia non invenit, Erostratus must burn the temple of Diana, to get him a name, these must not rest, till they see the foundations down. The variety of interpretations frameth my just application to my hands.  
1 Fundamenta literally. Material foundations indeed had been cast down by these sons of the earth, which the hands of ancient Kings had laid, Palaces of incomparable honour and state had been shaken into stones of emptiness and consumed into cinders and dust, if their day had sped. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (say the 70) buildings of absolute, consummate perfection. Positiones (with Genebrard) settled and pitched in their places, not likely to have stirred, without violence, till the pillars of heaven and earth had been dissolved. These foundations had been cast down.  
2 Some say, these foundations were Priests. & indeed in the story of Saul (of whom it is thought this psalm treateth) 85 Priests of the Lord which ware a linen Ephod, were slain by the hands of Doëg in one day. 
1 Sam. 22.  Priests are foundations. They are fulcra reip▪ props of the commonwealth. They bear the ark of the Lord, and their lips are arks and coffers to preserve knowledge. These foundations had been cast down▪  
3 Some say, these foundations were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doctrines; the knowledge of God and his laws. These are also foundations; fundamentum aliud nemo, No man can lay any other foundation then that of the Prophets and Apostles etc. It was the law of the ever living God that brought David into so much hatred; and it is the Gospel of Christ that bringeth us. These foundations had also been cast down, It was the chief mark they aimed at.  
4 Fundamenta with others are foedera, covenants, leagues of amity, often made and often broken by Saul. Now what covenant, what bond, either of nature and humanity, or of native country, of consanguinity with some, with others of alliance, with others of religion (for on some of either sort had the Lot fallen) had withheld this false and fedifragous nation of men from this barbarous action? These foundations had also been cast down.  
5 Fundameuta with Symmachus and Jerome are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laws. These are foundations to, and were then upon the anvil, the assembly was for laws. Laws and lawmakers, with the reverend Judges and justicers, Mutae and Loquentes, all must have gone; these foundations had been cast down.  
6 Kimhi & Aben Ezra say that foundations in this place, are Consilia, Counsels. Counsels are foundations. 
Prou. 15.  For where the multitude of counsellors is, there is health. Consilia Solonis were held as behoveful to Athens as trophae a Themistoclis. The ones counsels, as the others triumphs. And Agamemnon wished that he had had ten such about him as Nestor was. They are not the eyes of a king, but perspicilla regis (one calleth them) his spectacles through which he looketh▪ The thrice honoured & renowned order of these, were likewise appointed to the slaughter; these foundations had been cast down.  
7 Lastly, fundamenta with others are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vices, successiones, successions, supplies. Obstupe scite coeli, super hoc. Behold, the King, Queen, & their issue, not adolescens secundus alone, 
Ecclesast. 4  deliciaegentis Britannicae, but the whole progeny, father and son, dam & young, root and branch, res and spes, present and to come, all must have drunk of this deadly cup of woeful desolation. Now to put all together, if foundations of buildings must have been cast down, and Priests the foundations, doctrines the foundations, covenants the foundatiuns, laws the foundations, counsels the foundations, and successions the foundations, we had been, as one summeth it up, Eversi à fundamentis, quite turned up by the roots, & razed from the lowest foundations; our church, our commonwealth, our government, our bodies, our families, our posterity had been utterly overthrown. When Elizaeus eyed Hazanel 2. Reg. 8. with the tears running down his cheeks, to think of the evil he should do to Jsrael, in burning their cities with fire, dashing their infants against the stones in the streets, and ripping up the women with child; Hazâel answered, Num enim sum servus tuus canis, ut faciam rem istam magnam? Am I thy servant a dog? can I be so forsaken of humanity, and lose the bowels of manly compassion? What then doth res ista magna deserve to be thought of? 
Pag. 6  not the rash and woeful attempt of unfortunate gentlemen (as our italianated mountebanks seek to salve it) but the most nefarious, facinorous, flagitious, incogitable fact, of people (with their proctor's and patrons) neither generous, for what drop of ingenuous blood was in them? Nor men, for what spark of humanity? Nor dogs, unless of the brood of Cerberus, nor Tigers, nor Panthers, nor evening Wolves, nor shee-Beares, nor any thing, but by the unnaturallest, strangest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ever was feigned by Poets, very incarnated, transanimated devils? Who that they were unfortunate in it, that God that sitteth in heaven, and ruleth not by fortune or chance, but by an architectonical, sovereign art of unfallible providence, be praised for ever and ever. Amen, Amen.  
I have yet the cause to demand. 
justus quid?  What hath the righteous done? Quid commeruit? What hath he deserved? Bucer. Quid enim mali? At leastwise what evil? Arnob▪ what had David done? Or what david's like, who walketh in the steps of David? I appeal to the conscience of your Majesty, that inward reflex of your Princely heart, and to the open and broad eye of the world, what harm had you ever done them? Was it because you eased them of their fines and impositions? Or sent them with life and limb untouched beyond seas? Or admitted them to your gracious presence, and let the light of your countenance fall upon them, Hebrews and Egyptians both alike? Or distributed your favours, honours, advancements of them and their houses with an equal hand? 
Cic. ora. pro Ros. Am.  For which of your good deeds? Or was it because you received not the whole weapon into your bosom, as C. Fimbria complained of Q. Scaevola? That you divided not the half of your kingdom to the Pope, as Herode promised half of his to an harlot? That you allowed not copartnership in supremacy with you within your own Dominions & Realms? Admitted not altar contra altar, a linsey wolsey, miscellan, medlyreligion within the land, here an house for the ark & there a temple, for Dagon? More than this (which as far be from your sacred Majesty ever to yield unto, as you are near to Christ and christian simplicity) justus quid fecit? What hath the righteous done? This, this is the true cause, and ever willbe the quarrel whilst the covenant of day and night standeth, that the Gospel of Christ and the faithful professors thereof are not either wholly expelled the kingdom, or affronted, mated at least with a pellex, I mean an adulterous, idolatrous religion, to have as firm footing in the land as the other hath. In the days of your predecessor of memorable glory whilst she lived, & now of as glorious a memory, what was the cause of their multiplied, variated complotments against her, like the monsters in afric, every day almost a new conspiracy, that then they gave her not leave to live, now not leave to be dead, and to sleep in her dust, but are angry at her very manes, 
— Nec mors mihi finiet iras,  
— Saeva sed in manes manibus arma dabo,  that they have ripped her up from her cradle, run through her life to her grave, and will needs go down into hell to seek her immortal & now immaculate, incorruptible soul amongst hobgoblins and infernal spirits (you know my author) what is the cause? I say justa quid fecit. Rather man sueta quid fecit? Gracious Lady, what had she ever done? Whose finger did she ever cause to ache, and her heart ached not with him? Only this, that she nursed up with the milk of her breasts, and hazarded to have done with the dearest blood in her veins, that evangelical truth, which by the blessing of God and your majesties zeal, this Church yet retaineth? 
Sim. metap. in Clem. Ro  But our comfort is: Simo canes nos allatraverint & consciderint, auferre nobis non possunt quin simus homines rationis participes, illi autem sint canes latrantes. Men shall be men notwithstanding the barkings of dogs, & dogs shall be dogs. And therefore avaunt, now not Hazanels dog (whosoever thou art) but hellish Cur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (for what was the fire of hell prepared, if not for such tongues?) Go seek thy Popes, & Cardinals, & Cortizans, thy Incubos, & Succubos amongst hobgoblins & infernal spirits; surrexit non est hìc, she is in heaven, she is not there, she shallbe a Saint in heaven, when thou shalt be a dog without, and as she sat upon a glorious throne in earth to judge her people, so shall she sit upon a far more glorious throne in heaven, to judge such miscreants as thou art. Nullam habet authoritatem illa sententia, ubi qui damnandus est damnat. Thy tongue cannot hurt her with God nor good men, though it be as piercing as hot irons, heat like the oven of Babylon seuen times red-hot, at the furnace and hearth of hell itself.  
Most Gracious Sovereign. You are yet a living Lion. And the Lion of the tribe of judah grant you may long and long so be. It may be they fear the Lion's paw, and dare not as yet break forth. But when you shall be a dead Lion (as that imperial Lioness now is, and Lions must die as well as worms) these dogs will bark at your manes to, these Aegyptiacal dead flies will cause the sweet ointment of your precious and glorious name, to stink upon the face of the earth, what in them lieth, with their Leprous, venomous breath, and libellous, infamous pamphlets, as they do hers. It is not this plea, justus quid fecit? That can excuse you. I would they had juster cause to ask, justus quid facit? That your Majesty would do them right, and administer justice upon them, in the timely execution of your Laws, and necessary castigation, coercion of their unrestrainable audaciousness. That your faithful and good subjects did not demand with groans of heart, Misericors quid facit? What meaneth his Majesty to deal so graciously with them: Some justice with mercy and lenity would do well. Some frosts with the fire that warmeth these snakes in the bowels of your land. Some plucks at these thorns and prickles in our eyes, (the mean time) and willbe hereafter in our ●ides and hearts. Lest if justice go on to sleep as ●t were her dead sleep, the tars of disloyalty, treasons, and seditions be so thick sown in the field of your kingdoms, by those envious men, the seedesmen of Rome, that it will be difficulty and mastery afterwards to remove them.  
The foundations (you have heard before) were in sundry acceptions. 
2. Part. Dominus in templo.  I omitted one of all the rest, that fundamenta were retia, nets which the wicked spread to entrap the righteous, their crafty and clandestine counsels, whereupon they built the whole frame of their mischiefs. These were cast down, all their projects descried, their purposes frustrated. But by whom? For justus quid fecit? What hath the righteous done, to break those snares, and to deliver himself? That is the path which Basill with some others walk in, so they make the connexion. The answer is, 
Basil  nihil, nothing, less than nothing. Ad dominum ceu anchoram sacram confugit, he fled to the Lord as his anchor, altar, sanctuary, city of refuge, tower of defence, mons in vertice montium, mountain above all mountains, that is to say, helper above all worldly helpers. The Lord is in his holy temple. 
Psalm▪ 124  The lords seat is in heaven. Our soul hath also escaped as a bird from the snare of the fowler. The snare is broken, and we are delivered. By whom? Benedictus d. Blessed be the Lord that hath not given us up a prey to their teeth. That is, Dominus in templo suo sancto. If the Lord had not been on our side (may England now say) if the Lord had not been on our side▪ what then? Our foundations had been cast down, and theirs had been reared up. But adiutorium nostrum, Our help standeth in the name of the Lord which made heaven and earth. Dominus in templo sancto suo. But what will the wicked say? Dominus in templo sancto suo, Dominus in coelo. etc. What is that to us? populus in scabello, may do what they list. Dominus deseruit terram. The Lord hath forsaken the earth. Not so. It is answered in my text, Oculi eius respiciunt, his eyes behold, nay, palpebrae eius interrogant, his very eylidds consider, he sitteth not idly in heaven, as the wicked imagine. There is apertio oculorum, saith S Austin, and opertio. Openning and shutting the eye in God, his eye & his eielid. God seeth with his open eye, when he discovereth a thing at the present, and causeth us also to see it, But considereth with his eielid, when he maketh as if he slept, winketh at the ways of sinners, taketh leisure and respite before he bring them to light. It is not to be thought but that oculus respexit, if you consider himself, the bright eye of the Lord was upon the first thought and imagination of this Salmonean thunder and lightning, and followed them in the whole course thereof, went with them, when they trudged to Douai, and gadded to Spain, marked the hissing of the be of Egypt to the fly of Assur, all the intelligence, I mean, that past betwixt the Leaguer jesuit in England, with the leigers of Flaunders and Spain; yet he bewrayed not this at the first, but palpebrae eius explorarunt, he sat with his eyes shut, & considered under his eyelids, bore himself silent and still, & let them run on, till they had run themselves to perdition. You see what palpebrae are. I could give you strange examples, perhaps not proper to this day more than others, yet neither impertinent to my duty, nor unacceptable to a loyal auditory, nor strangers to my text, where palpebrae are mentioned, nor alien from the work we have in hand, our great Hallelüiah, and solemn sacrifice of praise & thanksgiving. For do we bless God for preserving the life of our King, and shall we not bless him for preserving the honour of our King? I verily assure myself, that discrimen and narrow exigent of life, which his Majesty was put unto, when he was in the fangs of the Lion, & in the very arms & gripes of death, did not so much afflict him, as an undeserved crime & imputation cast upon him, of a dishonourable fact done. Qui negligit famam, homicida est. It was 8. years since, upon the fifth of August last, that the Gowries conspired against the life of the Lords anointed, and received their deserved meed. There have been oculi nequam in the world, mistrustful eyes that have looked awry upon that fact ever since, & would not believe it. But what hath the Lord done the meantime? Albeit oculus non respexit, his eye did not open out of hand, and give them present satisfaction, yet palpebrae explorarunt, his eyelids considered, he thought upon it in secret, in the counsel of his own heart, and by a posthumous, penitent tonfession (after the conspirators were most of them dead, and almost rotten) of one of the complices themselves, laid it as it were in the sunbeams, and put it past all question. It were strange to give you a parallel to this, coetaneous I think in time, and of the same standing. It was eight years since likewise, in the days of Clement the eighth, that Letters were sent unto Rome, to the Pope and two Cardinals, Aldobrandine and Bellarmine, wherein the hand of the King was abused, his heart never could. (I do but touch by the way: I am vox clamantis, the voice to a famous crier and loud trumpeter of these things) The matter hath long slept, years after years have expired, and Pope deceased after Pope. But palpebrae eius explorârunt, though the eye of the Lord hath not seemed to stir all this while, his Eyelids have considered, and bethought of the means and opportunity to bring all forth. And now at length, truth the daughter of time, or rather of the everliving God, though not by that miracle in the Psalm Ex ore infantium, yet by an other not inferior, Ex ore malignantium, out of the mouths and hearts of enemies, which intended a scandal to his sacred person, hath as strangely discovered this as that other, to the glory of his great name, and the honour both of king and kingdom. Both these have the eyelids of the Lord considered and revealed the one after eight years, and the other after eight; the one by an actor or accessary to the fact, the other by the actor; the one by occasion of papers and skrolles, the other by occasion of papers and pamphlets. And now to the service of this happy day, wherein we sing our Hosanna, and commemorate our great and general jubilee, Let this be added as not the least part of our Christian joy, that his religious Majesty, so far is it from him, with other kings of the earth to receive the mark of the beast imprinted in his forehead, that he is jealous, impatient, cannot endure that any scratch of a pen, or type of a Printers Press should leave the least note or suspicion upon him, as if ever he had but a thought in his heart to fall down and worship that golden calf. I return where I left. The Lord is in his holy palace, etc. There he sitteth, and seeth, and considereth both with eye and eyelids, 
Psal. 58.  and in the end shall judge. Laetabitur justus cum viderit vindictam. If the righteous shall rejoice to behold, much more to escape vengeance. If when he washeth his feet in the blood of the wicked, much more that the wicked wash not their feet in the blood of Saints. Factum est istud à domino: this was the Lords doing alone. He shut the mouth of that pestilent quiver that not an arrow was shot against us to hurt one hair of our heads; and stood as a wall of fire about us, 2. Zach. to keep us from that merciless Tophet of fire, even ready to have devoured us. And therefore, non nobis domine, non nobis, not unto us, O Lord, not unto us, but unto thine alonely name, not the names of our king nor princes, our Sages nor Senators (the greatest names amongst us) but to thy name alone, if we be so wretched to deny it, da gloriam, give thou the honour and glory of that days redemption. But let us give it to. Afferte domino filii Dei, give unto the Lord O ye sons of the mighty; and afferte domino familiae gentium, give unto the Lord O ye families and tribes of the people, give unto the Lord that honour that is due unto him. Princes, and private persons, Prelates and people, Nobles and Commons, high and low, one with an other, old men and maidens, young men and sucklings, praise the name of the Lord, sing praises, sing praises unto him whilst you have any being. It is the cause of our meetings and panegyrickes this day, and it shallbe a Law in Israel and an ordinance in jacob amongst our children's children to the last day. Sit nomen domini benedictum, Let the name of the Lord be blessed from this time forth world without end, and let all the people say, Amen.  
FINIS.