THE ROMISH JUDAS. A SERMON PREACHED AT SAINT MARIES IN OXFORD THE FIFTH OF NOVEMBER, 1610. By JOHN RAWLINSON Doctor of Divinity. Bern. super Cantic. Ser. 52. Non quod mihi est utile, sed quod multis, id mihi utile iudicabo. LONDON, Printed by WILLIAM HALL. for JOHN hodget's, 1611. TO THE HONOURABLE GOOD KNIGHT Sir john Egerton, multiplication of Grace in this life, and consummation of Glory in that other. HONOURABLE SIR, THough Nihili ad omne nullaest proportio, there is no proportion between such a Nothing as this, and the All of your all-deserving favours towards me; yet because the Moralist tells me, that where only the quality of the affection, and not the quantity of the present is to be attended, Modicum non differt à magno: it skills not, be the present great or small. And, Testes inhabiles tunc admittuntur, cùm alioquì veritas haberi nequit, say the Lawyers: Witnesses less sufficient are admitted, when the truth cannot without them be sufficiently tried; I will not once question your kind and favourable construction of this either little Modicum of my love, or insufficient witness of the truth of my affection towards you, to whom (unless I would be impudently bashful) I cannot but ingenuously confess, that whatsoever is within the sphere of my activity, hath long since been deservedly due. Having therefore pressed this Sermon for a Soldier to fight against the Romish Judas, the Priests and Jesuits, who are ever like a jer. 2.24. Jeremy's wild Ass, great with foal, and so the fit to be pursued, I know not under whose colours it should rather serve than yours; both because the many sweet influences of your favours have taken such hold and handfast of me, that though by the Civil Law, Ecclesiae res ultra triennium locari non possunt, Church-livings cannot be let forth for more than three years, yet by the Law of Civility, myself a Churchman, am bound to let and set myself to your service for ever; as also because you have vowed your Knight's service to the defence of our Head-Captaine Christ, against his and our Head-enemie the Pope, the Muster-master of the Priests and Jesuits: a sort of Romanists, of whom I would we might not truly say what b Cor. Tacit. Tacitus sometimes said of the Roman Augurs, Hoc genus hominum semper vetabitur, semper tamen in Civitate retinebitur. They will ever be forbidden, yet will this Land of ours never be rid of them. To put by many other their matchless, more than Machiavellian Practices both at home and abroad, he that shall but look into their practice of the Powder-plot, which I have made the Subiectum adaequatum of this Sermon, it cannot but resolve his heart (if truly honest) into that poetical fury, Odero, si potero: si non, invitus amabo. I know their cunning to be such, that they will disclaim what they cannot excuse, and rather than stand burdened with so foul a crime, disburden themselves of it what they may, by terming it the rash c ovid. attempt of certain unfortunate Gentlemen, whom yet they account in nothing so much unfortunate, as that it was not their fortune to speed in that dismal enterprise. Howbeit, I verily believe, that had they sped, it would have extorted tears from the Priests and Jesuits their taskmasters; tears, not of sorrow, but of joy, such as Caesar shed when Pompey's head was brought before him. I trust, my loyalty to my most gracious Sovereign, will excuse my presumption, that I suffer my pen to travel in the same path after d The Bishop of Lincoln. The Dean of Christ. church. two of the most bright and orient Lights of our Church, after whose harvest I am far unworthy to glean: and my love to your honourable self obtain my pardon for entitling you to these my poor travels: for whom, as for my most honourable Lord and Master your Father, the most noble Foster-father of the whole Clergy, with each branch and sprig of so noble a Root, my prayer is and ever shall be to God: e Michael Serinius in antiquitat. Stet Domus haec donec fluctus Formica marinos, Ebibat, & totum Testudo perambulet orbem. Until a little-little Ant Shall drink the brackish Sea-waves dry; And a Snail compass all the world, Stand may that noble ●●milie. Yours to the utmost strain of his best service, john Rawlinson. A SERMON PREACHED AT St. MARIES IN OXFORD the fifth of NOVEMBER, 1610. The Preface. FOr every purpose under Heaven there is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (so the Septuagint read it a Eccles. 3. Ecclesiastes 3.) Tempus and Tempestivitas, a Time and a Season: and the Season is (as I may call it) Salactionum, the salt that so seasoneth all our actions, that whatsoever is unseasonable is ever unpleasing. Musica in luctu importuna narratio, b Ecclus. 22.6. saith the Son of Sirac. c. 22. A tale out of time is as music in mourning: or (in c Suidas. Suidas his Proverb) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the wearing of a hot and heavy winter-cloake at Midsommer-Yea, that Panis Angelorum, Angelical Manna that came down from Heaven, though when it was gathered in due time, it had in it Omne delectamentum, the delight and delicacy of all sweets, d Sap. 16.20. Sap. 16. yet being gathered out of season, tempore non suo, as upon the Sabbath day, it putrefied and was full of worms, e Exo. 16.20 Exod. 16. As in other works, so especially in this great and notable work of the Lord (the Work of Works) the dispensation of his holy word, there is a tempestivitie or season to be observed. Text and Time must have congruity each with other. As at other times, so especially at such a time as this, which for the noble and excellent work of our delivery wrought therein by the high and mighty hand of God, from the damnable designs of that cursed crew, those Catuli Catilmarij, whelps of Catiline's breed, & judae plusquàm judaici, more than jewish judasses, who as this day five years had banded themselves together for the extirpation both of Prince and people, may be called a Time of Times, (for, but for it, to us time had been no more) and doth therefore rightfully challenge at our hands a Song of Songs, even a song of thanksgiving, which is the best and sweetest melody in the ears of God. While I speak of suiting this time with a Text, I presume your conceits do already anticipate, and run before me in my choice; which indeed shall be a choice without choice, none other than that of judas his treason, the hideous cry and din whereof so lately sounded, and shall now again be revived in your ears. THE TEXT. Luc. 22.48. Judas, betrayest thou the Son of man with a kiss? MY Text then (as ye see) for the vicinity and readiness of it, is like jacob's Venison, f Goe 27.20. Gen. 27. a piece of tame and homebred Kid, in stead of wild Deer, far fetched, and hunted afar off: rather found than sought, because the Lord my God hath brought it unto my hand. Yet is it not more ready and near at hand, than apt and apposite to the present business. Before (I am sure) it was no abortive borne out of due time; for it doth but too-too-fitly sort with Tempus, the generality of the times wherein we live, being the same whereof the Apostle prophetically spoke, g 2. Tim. 3 4 2. Tim. 3. that in the last days should come perilous times, for men should be ungrateful, unnatural, Truce-breakers, Traitors. But now to the Tempestivitas, or present opportunity of time, it is as pertinent and proper, as if the Holy Ghost had dictated and destinated it hereunto. Only it is my burden, and my disadvantage, that for want either of time, or skill, or both, I shall not be so well able to fit it, as it the time; but am feign to come (as h Plutare de educ. lib. Pericles excused himself) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not so thoroughly prepared as haply upon more mature warning I would have been. Judas, betrayest thou, etc. In which our saviours expostulation, I have heretofore noted two things: 1 The one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the matter or substance of it; and therein An Action, Treason. The Agent, judas, The Patient, Christ. The Instrument, a Kiss. 2 The other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Style or Character of our saviours speech, which is twofold: 1 Compellative, in this word judas. 2 Interrogative, in the words following, Betrayest thou, etc. The one, an Intimation of our saviours Lenity and mildness. The other, an Insinuation of his Inspection and insight into the covert plot and practise of Judas. These be the limbs and lineaments of this Text. Of the first limb, which is the Action, was framed the whole body of my last Sermon, as the woman was made of one rib taken out of the man. I should now proceed to the anatomizing and cutting up of the Agent, (Thou) who, (as I doubt not, ye well remember) by the just and fearful judgement of God, was hanged, (for he hanged himself) at our last Session. But for this time I will wholly apply myself to the cursed (shall I say, or blessed?) occasion of this meeting: for it was both; cursed of God and men in regard of the attempt, but in regard of the event, blessed of God, blessed and ever to be blessed of men, till the world itself shall be consumed with a Flood of Fire, as once before it was with a Flood of Water. And because I shall endeavour to fit the treason of judas to the Embryo or inchoate treason of this day, next to it the greatest that ever was, post homines natos, since men began, nay, post diabolos incarnatos, since Englishmen Italionate began to be devils incarnate; I must beg this leave, that I may make a little excursion extra oleas, beyond the bounds of my text, and take in such other circumstances as I shall meet with in the Story of Judas his treason: the rather, because indeed there is none of them but reductively falls into my text, as do all other Seas and Rivers into the main Ocean; — i Homer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I must confess, that in one, and that a main material point, which is the Patient, there is an infinite disparison and disproportion between them; for because this of judas was High Treason against Christ the son of the most high, all other treasons are so infinitely short of it, that (compared with it) they are all but as it were petite treasons. And yet to make amends for that one circumstance, wherein the Powder-treason falls short, examine it, and ye shall find other three wherein it exceeds it. 1 The extent of the Patient: for the treason of judas was not against all the Apostles, or Disciples, or Friends, or Followers of Christ, but against Christ alone: But this was not only against his majesties royal person, who is- multis è millibus unus, such a one as is not among many thousands, or rather, as it was said of David, k 2. Sa. 18.3. 2. Sam. 18. unus solus pro decem millibus, such a one as is worth ten thousand of us: in whom Maiestas & amor-, Majesty and Serenity are met together, Mercy and Truth have kissed each other; so as never any King whose person might more aggravate a treason intended against him: but it was also against the Queen, the Prince, the rest of that Royal Stem.— l Homer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against m 2 Re. 2.12. the Chariots and Horsemen of Israel: the thousands and ten thousands of Israel. Flos delibatus populi, Suadaeque medulla: the choicest of the Nobility, the Clergy, and the Gentry of this Land. And to sum up Jliada malorum, the Iliads of all our miseries at once, ovid. (I may well call it the Iliads, for n Haec facies Troiae, cùm caperetur, erat: such a fiery face had Troy when it was taken, as our Troynovant should have had) it was against Rem, Regem, Regimen, Regionem, Religionem. 2 The second is the Extent of the Agent. In the treason of judas there was but one to one; one judas against one jesus: but here it is twelve judasses, twelve Scholars of the Priests and Jesuits, against a number of the Friends and Followers of jesus. And multitudo peccantium multiplicat peccatum; the multitude of offenders multiplies the offence. 3 The third is the extent of the Action, together with the speediness of the execution. judas betrayed Christ to one corporal death, which because he suffered sensìm, piece-meal as it were, by little and little, Quot mortes in una morte! Lord, how many deaths in that one death of his! But these would have betrayed the King and his to two deaths at once, a corporal and a spiritual death; but the spiritual death, which is the second death, worse than ten thousand millions of corporal deaths: and to both these deaths, not sensìm, by little and little, but sine sensu, at unawares. Their coming was like the coming of a these in the night, stealing upon us to kill us: o Horat. tugulent homines, surgunt de nocte Latrones; Or like the coming of the Son of man at the last day, to judge the world with fire; in a moment, in ictu oculi, in the twinkling of an eye, p 1. Cor. 15. 1. Cor. 15. And again, in ictu, at one blow: I say not, at the blowing or sounding of the last trump, but at the sounding of the hollow vaur, and at the blowing of the first spark; and their blow had been like the blowing of two contrary winds at once; for our bodies had been blown up towards heaven, but our unprepared souls (without the singular mercy of God, whereof in so good a cause we had the less cause to despair) had been blown down to hell. So then three points there are of disquiparancie and dissimilitude, wherein this days treason surpasseth this of judas: only one (for aught I can see) wherein this of judas outgoes it. But (I think) for every other circumstance of note, that Antichristian plot of theirs was so near of blood, and of such consanguinity with this most Antichristian plot of judas against Christ, that of all other treasons it had best right to inherit judas his halter. Non owm ovo similius, One cockatrices egg is not more like another, which in the end will exire in Regulum, break forth into a Basilisk, a flying and a fire-breathing Serpent, whose deadly eye will spare neither Prince nor people. Howbeit, I will not strive to make another Maiores Concordantias between them; but as the Israelites passed thorough the red Sea, and yet never wet their feet, so will I thorough this Mare rubrum, this blood-red Sea of matter which is before me, only sicco pede, dry-footed, that is, as lightly and briefly as I may. 1 The action. 1 First then compare we them in their Action (Betrayest) and therein note we Ingressum, Progressum, Egressum; the Antecedents, the Concomitiants, and the Subsequents. The antecedents were seven. 1 The consultation to kill Christ was q Mat. 26.3. In aulâ Pontificis Maximi, in the hall of Caiaphas the high Priest: so this consultation to kill the King and his, was in aulâ Pontificis Maximi, in the Hall, or Court of that High Priest Caiaphas of Rome, who because he is far worse than the other Caiaphas, said not as he did, r joh. 11.5. joh. 11. It is expedient for us, that one man die for the people, and that the whole Nation perish not; but, It is expedient for us, that not one man alone, but the whole Nation, or at least wise the Synopsis, or representation of the whole Nation perish: as if he were of Maximinus his mind in s Tertull. in Apolog. Tertullian; Christianorum sanguinem Dijs victimam esse omnium gratissimam that the blood of Christians is the best-pleasing sacrifice to God: or as if he made it his pride and his glory, with t Funce Chr. lib. 7. Attila King of the Hunni, to be called Flagellum Dei, the scourge of God's wrath: or with u Andre Hondorff. Theatr. hist. one of the Frideriks, Malleus Orbis, the hammer of the whole world: or lastly, with * Melanct. Chron. l. 4. Otto, Pallida mors, the pale death, not Saracenorum, of the Saracens, as he was, but Christianorum, of Christians. And (that ye may know him to be Pallida mors indeed) * Horat. aequo pede pulsat pauperum Tabernas, Regumque Turres;— He knocks as well at the King's Palace, as at the poor man's shop: so that now it is raraavis, a thing almost as rare as a Phoenix, to hear of a King that dieth in his bed. y Inuenal. Ad generum Cereris sine caede & sanguine pauci Descendunt Reges, & siccamorte— 2 The z Mat. 26.4. chief Priests and Scribes consulted how they might take jesus by subtlety, and kill him: so did the Priests and Jesuits take counsel how they might by subtlety root out a Esa. 9 14 caput & caudam, head and tail, branch and rush, Prince and people both in one day. And it was a subtlety with a witness; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a dark subtlety, darker than any Scotus among all his Subtleties ever could invent. I think the black Prince of darkness, with all the devils in hell, sat together in counsel with them, when they devised it. 3 judas went to the chief Priests, and said, b Mat. 26.15 Quid dabitis? What will ye give me, and I will deliver him unto you? and they appointed unto him thirty pieces of silver: So did these Traitors go to the chief Priests and Jesuits, and for a Quid dabitis? a thing of nothing, (suppose the canonizing and kalendarizing of them for as good Saints, I dare say, as any are in hell) adventured upon that infernal and hellish exploit. 4 judas did c Mat. 26.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wait an opportunity to betray Christ: and his opportunity was this; he came by night, because d joh. 18.3. he that evil doth, hateth the light: e Mat. 26.43 dormientibus discipulis, while the Disciples were asleep: so did these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lucifugae, children of the night of eternal darkness, attend the like opportunity, being the very same which that old Seminary the devil watched, wherein he might superseminare zizama, sow his tars amongst the good corn. They came by night, dormientibus hominibus, while men slept, and never dreamt of any such matter fortifying their cruelty with our incogitancy; as indeed what time so likely for that Dolus Apocryphus, that Apocryphal and hidden mystery of iniquity, as their Horae Canonicae, canonical night-houres, wherewith the Church of Rome had acquainted them. 5 Judas was devising and hammering his treason in Coenaculo, in the Parlour where Christ was eating the Passeover with his Disciples: so were these Traitors framing and machinating their treason in Senatu, or at leastwise sub Senatu, under the Parliament house, where the King was to have consulted with his Nobles. 6 judas f Matth. 26.6. received the Sacrament of the Lords Supper but newly before his treason: so did these Traitors immediately before their treason; yea they bond themselves to it with a double Sacrament; Sacramento jurisiurandi, with the Sacrament of Oath, and Sacramento corporis & sanguinis Christi, with the Sacrament of the body and blood of Christ. 7 And lastly g joh. 13.27 after the eating of the sop which Christ reached unto judas, Satan entered into him, in interiora cordis eius, (saith h Theophyla. ibid. Theophylact) into the very inwards of his heart, and he was made as it were one spirit with him: so these Traitors, after the eating of the sop (if I may so speak) of the body and blood of Christ, Satan entered in interiora cordis, into the hell of their consciences, and was made as it were one spirit with them. 2 The second thing which I noted in the Action, was the Concomitants, which were two: 1 The one, the Manner of it, wherein they showed themselves to be far deeper Politicians than ever judas was: for judas his policy wrought but above ground, but theirs wrought under ground: and the tools of their treason were not i Matth. 26.47. swords and staves to apprehend, but spades and pickaxes to undermine. Ingeniosa crudelitas ad poenas, they were men of cruel wits, cruel as the grave: Sepulchrum patensguttur eorum; their throat was an open sepulchre to have swallowed us up quick, exardescente in nos trâ eorum, (as k Ps. 124.2. Tremellius reads it Psal. 124.) while their jealousy burnt against us like fire. — l ovid. Itum est in viscera terrae, At que oculis capti fodêre cubilia talpae: These blinded moles and pioneers, out of a blind, yet fiery zeal, went down into the bowels of the earth; not as did Curtius that noble Roman, when he cast himself in hiatum terrae, into a vast vault, for the incolumity and preservation of his Country; but Genimina viperarum, viperous brood as they were, they first gnawed out the bowels of their Grandmother Earth, that so they might afterwards gnaw out the bowels of their Mother-Country, by turning the Parliament-house into a slaughter-house; as if they had gone before, to bespeak a place in hell for us, and in that Hypocaustum, or firevaute of theirs to have offered up both Prince and people unto devils, tanquam Holocaustum, as a whole offering; like those Idolaters that in the valley of Hinnon offered up their sons and daughters unto devils: and Coniuratores, Traitors (shall I say, or Conjurers? as they would have been) because our Religion, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from above, did not please them, they would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from beneath, by Sorcery and Geomancy have conjured up another of their own, and that (if ye will believe them) a truer, a better than ours. But believe them not; theirs smells too-too-ranklie of the neithermost lake. 2 The second Concomitant, is the Matter of their treason. When judas betrayed Christ, for Christ's death no torments were thought exquisite enough. There were plura parata supplicia, quàm membra, more punishments provided for him, than he had members: So in this treason there was prepared for the King and his company, though not a Cross, with the Appendices thereof to crucify them, yet a Pile of fire and faggots, iron bars, timber-peeces, and huge stones, with thirty-six barrels of gunpowder, all to have been broached at once, and to have made but one volley of shot to have blown them up, and so not only with their powder to have burnt them, but lest (Salamander-like) they should have lived in that fire, with their wood, stones, and iron to have grinded them to powder: for they have a Law, and by that Law we must have died; Turn, or burn; Turn, or be overturned. 3 The third thing which I noted in the Action, was the Subsequents, which were two: 1 The Pension, as of judas his treason, so of theirs, was Suspension: for judas hanged himself; they were hanged by others. Both had not the hap to execute their treason alike; but it was both their haps to be alike executed for their treason. judas executed his treason, and his treason likewise executed him: but these Traitors could not execute their treason, and yet their treason executed them. 2 With the reward of judas his treason was purchased the m Act. 1.19. Potter's Field to bury strangers in; and that Field is called Aceldama, the Field of blood: so the reward of their treason is this, that to Rome, which is Campus Figuli, I will not say, Peter's Field, as they would have it, but the Potter's Field, (the Field of the Pope, who together with his servants and apprentices the Priests and Jesuits, is Figulus Proditionum, the Potter and Plotter of so many treasons) I say, to Rome it hath purchased this name, Aceldama, the Field of blood; a Field to bury those in, that will be strangers to their Religion. That's for the first point, which is the Action. The second is the Agent (Thou.) 2 The Agent. A man would think, that there had been a transmigration of judas his malus genius into these Traitors; so aptly do they accord both in Name and in Person. 1 For their Name; judas n Polycarp. Lyser. li de ●ass. Dom. had his name of judah a Patriarch of that Tribe, of which our Saviour himself descended; who is therefore called Leo de Tribu judah, the Lion of the Tribe of judah, o Apoc. 5. Apoc. 5. And yet in nature he is judas de Leone, Judas of the Tribe of those Lions, of whom our Saviour saith, p Psal. 57.4. Psalm. 57 Eripuit Deus animam meam de medio catulorum Leonum; God hath delivered my soul from the midst of Lion's whelps. So the Jesuits, the Authors of this treason, have their names of jesus, the Lion of the Tribe of judah; but yet in nature they are of the Tribe of Lions: q Virgil. — Hyrcanaeque admôrunt ubera Tigers. Again, the name of judas r Ambros in Apoc. 7. signifieth Confession, which is a notable means of salvation; for o'er fit confessio ad salutem, s Ro. 10.10. Rom. 10. but yet his practice was Confusion, even the killing both of Christ and himself. So the Jesuits, the Authors of this treason, take their name of jesus, the only name under heaven by which we must be saved; and yet their only practice is the confusion & ruinating both of Kings and Countries; as if their society and brotherhood were founded upon that fraternity and brotherhood which t Basil l. de invidiâ. S. Basil speaks of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, envy and slaughter, which (as he noteth) were founded upon the first Fraternity that ever was, which was that of Cain and Abel: for Cain first envied his brother, and then he slew him. Again, judas had also another name, and that was Iscariot; which is (as u ●●iuret. some interpret it) Vir occisionis, or Vir exterminationis, a murderer or a destroyer. So the Agens aggregatum, the whole aggregate Agent of this treason, being (as * Ps. 67.33. David speaks, Psal. 67. Congregatio Taurorum in vaccis populorum) the Priests and Jesuits the Authors, and the twelve which were the Actors, they were all of them Iscariot's, or viri exterminantes, murderers and destroyers, not only Sons, but Fathers also of perdition: Viri sanguinum & dolosi, blood-thirsty and deceitful men; Boanerges, sons of Thunder from beneath, and of sudden Lightning before death: in a word, the devils Hellhounds, who is Parson of two great Parishes, Hell and Purgatory; or rather the Pope's Bloodhounds, who is his Curate, to see both places diligently served. 2 For their Persons and Callings; judas was a Priest, and yet a Father of Runagates, for that's one of his curses, x Psal. 109. Psal. 109. Let his children be vagabonds. So the Priests and Jesuits, they are (many of them) Fugitives themselves from this their native Country, but all of them the Fathers and begetters of Fugitives. Again, judas was a Disciple, and an Apostle of Christ: so the Actors of this treason were Disciples, and Apostles; but Disciples of the Priests and Jesuits; Apostles, and as it were Legati à Latere from the Pope. Again, judas was a Friend, and Servant, and native Country man of Christ's, graced with many favours and kindnesses at his hands: so these Traitors, seeming Friends, and Subjects, and natural unnatural Countrymen of the Kings; upon whom he had cast, or rather, cast away many kindnesses; for besides that he had pardoned both them, and others that were eiusdem monetae, of the same mine and mint that they were, many pecuniary mulcts for recusancy, and had spared them both life and liberty, when yet they deserved neither, some of them he had adorned with titles of dignity and honour, others with more than titular favours. But Perit quodfacis ingrato: And Improbus à nullo flectitur obsequio. These poor and frozen snakes, whom the King had cherished in his own bosom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as y Greg. Nazianz. in odd. Gregory Nazianzen speaks) when once they had received warmth & livelihood from him, they were turned into fiery Serpents, to have stung him to death. More than cyclopical Monsters of men! for that Captaine-Cyclops Polyphemus (in the Poet) promised, not to devour Ulysses' King of Ithaca, so long as he had but any one of his companions to feed on; and his reason was, because he had begun to him in noble and generous wine. But these most ignoble and degenerous monsters of men, notwithstanding those many favours wherewith his Majesty had vouchsafed in a manner to inebriate and overcharge them, would have devoured both him and all his companions at once; but his Majesty rather than any, or all his companions besides. That's for the second point, which was the Agent. 3 The Patient. The third is the Patient, (the Son of man) who because he is every way of a super-superlative excellency by himself, can admit no exact comparison with any the sons of men. And yet, forasmuch as the Holy Ghost himself hath thought it no robbery, to make David and Solomon types of Christ; let it not be thought presumption in me, if I take upon me to show you some few of many Analogies between the Patients in both treasons: Christ in the one, and the King (as the mark chief shot at) in the other. The Analogies hold chief in four things: their Persons, their Names, their Offices, and their Adjuncts. 1 In their Persons. Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God and Man: so the King, in sensu modificato, in a qualified sense, is also God and man. I would not be mistaken: I say not an heavenly, but an earthly God: a God, not by nature, but by regiment. And therefore the Psalmist, after Dixt Dijestis, I have said, ye are Gods, z Psal. 82.6. Psalm. 82. presently subioines an Item of mortality, Sed sicut homines moriemini; Gods though ye be, yet ye shall die like men. 2 In their Names. Christ was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or unctus Dei, the anointed of God: so is the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unctus Dei, the anointed of God. And concerning Kings hath God given this express charge; Nolite tangere Christos meos, Touch not mine anointed. Again, Christ was called jesus, which a Luc. 2. signifieth a Saviour, because he saved his people from their sins: So may the King, like another joshua, be called jesus, because by means of that divine Revelation, whereby he unriddled the meaning of those Vriahs-like Letters of theirs, he was a temporal Saviour of us his people, as joshua was of his. 3 In their Offices. Christ was both a King, and the Son of a King, even the King of heaven and earth: So the King is both a King, and the Son of a King, who was once a King on earth, but now a King in heaven. Again, Christ was Sacerdos, a Priest for ever after the order of Melchisedech, King of Shalem, b Goe 14.18. who brought forth bread and wine to Abraham, after Abraham's victory over the King of Sodom: So is the King Sacerdos, a Priest for ever after the order of Melchisedech, King of Shalem, King of peace, bringing forth (as appeareth this day) bread and wine, as a Sacrifice of thanksgiving, to offer unto the God of Abraham, after his victory over the King of Sodom the Pope, whose hope was, that, as this day, we also should have been c Rom. 9 facti tanquam Sodoma, and have died of Sodomes' consumption with fire and brimstone, not from heaven, but from hell. Yea, and before this conquest also, his Majesty in a thankful commemoration and recognition of another no less mighty than marvelous deliverance, had appointed, and doth still religiously observe (and observe, O Lord, let him, if it be thy will, many and many years) a continual morning-sacrifice of thanksgiving unto God, every Tuesday thorough out the year. Again, Christ was Propheta, a Prophet, nay plusquam plusquam Propheta, more than John the Baptist, who was more than a Prophet. So is the King Propheta, a Prophet, yea and more than a Prophet, even Regius Propheta, as was David, a Kingly Prophet; a Prophet skilled, as was Moses that man of God, in all the learning of the Egyptians, in all good secular arts and sciences, (these very walls have been eare-witnesses of it) and not only so, but in expounding of holy writ (Opera testantur de eo, his works testify of him) and (which more is) in encountering, nay quelling (as Hercules did the manyheaded Hydra) that most Tortuous and subtle Serpent of Rome: but then most a Prophet, when by inspiration and revelation from above, be discyphered the hidden meaning of those most obscure and mystical Letters. And as Christ himself, both a Prophet and the God of the Prophets, was the first that detected judas his treason; so the King, as a Prophet inspired by that God, was the first that discovered and defeated this treason. 4 In their Adjuncts or Attributes. Christ was not only verax, true, one that taught the way of God truly; but he was Ipsa Veritas, Truth itself. d joh. 14. joh. 14. So the King is not only verax, true in his Tenet of Religion, but he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Propugner and Defender of the truth of Christ. Again, Christ was Mitis & Mansuetus, meek and gentle: his Meekness such, that he reviled not his adversaries when they wrote this inscription over his head, as in a scorn; This is the King of the jews: but rather made it his Crown, and his rejoicing: and his Gentleness such, that he was more ready to revive the dead, than to kill the living. So the King is Mitis & Mansuetus, meek and gentle; his Meekness such, that though his adversary write a book against him, yet will he take it upon his shoulder, and bind it as a Crown unto him, (as the holy man e Job 31.35 Job speaks, chap. 31.) and his Gentleness such, that more ready he would be (if it were in his power) to revive the dead, than to kill the living. Again, Christ was Innocens, innoxious and harmless, and therefore it is his plaint in the Psalm; Principes persecuti sunt me gratis; the Princes persecuted me without a cause, and without any desert of me, O God. So the King, most innocent. God thou knowest his righteousness, and his innocency is not hid from thee. And herein was the Traitor's cruelty like that of Herod, who would have killed the poor Innocents that were bimuli, of two years old and under: for so would they have killed the King when he had reigned little more than two years among us, though innocent as ever was Bimulus, any child of two years old. And as Herod, rather than not kill Christ, caused his own son to be killed among those Innocents; so they, rather than not kill the King, would have blown up some Catholics of their own with him, to have been burnt as Martyrs with him for company. That's for the third point, which was the Patient. 4 The Instrument. The fourth and last, is the Instrument (with a Kiss.) From whence there ariseth a twofold contemplation: one, of the colour; another of the cause of judas his treason; the false colour, and the true cause. 1 For the Colour. judas his treason had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which I may call either a goodly gloss, or a fair tongue, (for the words signify both) & it had also a fair pair of lips, like the harlot (in the f Pro. 30.20 Proverbs) when she wipeth her mouth, as if she had no ill thought with her. For he comes unto Christ with ave Rabbi, All-haile Master, and withal he kisseth him. Both were colourable pretexts; I say not, to commend and honest, but to cloak and cover his cruelty. So had this treason also a fair tongue; for who more ready than these Traitors, to say ave Rex, God save King james? It was as familiar to them almost as their ave Maria. And it had also a fair pair of false harlots lips, offering osculum pacis, a holy kiss of peace, (many treaties and supplications for toleration of their intolerable Religion among us) as if they, forsooth, had sought nothing but the pretended good of their own souls, when indeed they minded nothing so much as the internetion of Protestants, body and soul. 2 The true Cause, and (as I may say) Fodina, the quarry and the rock whence this treason was hewn, was twofold. 1 The one was Ambition. For when g joh. 19.15 Pilate asked the high Priests, Shall I crucify your King? meaning Christ; they answered, We have no King but Caesar. And afterwards h Verse 21. when Pilate had written Christ's Title, and set it over his head on the Cross, they said unto him, i Mat. 27.37 Writ not, The king of the jews, but that he said, I am king of the jews: and that must be set over his head as the cause of his sufferings. So the quarrel of the Priests & Jesuits against our King was, that he would be an absolute King, and head of the Church within his own dominions, and not submit both his head and head-ship to the Pope. They will hear of no King, but Caesar; no head, no not of any particular Church, but the Pope. It were therefore to be wished, that the Pope carried a mind but as gentle, as it is gentlemanlike: for as Gentlemen (many of them) think they have never elbow-room enough, till they have showed & shouldered out all their poor neighbours out of their houses, and taken their houses into their own hands: so the Pope thinks he hath never Room enough, till he have thrust all Christian Kings, that will not stoop to his lure, out of their thrones, kingdoms, lives and all. His pretence is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he doth it for the Lords sake; but the truth is, that he doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Lordship's sake, that he may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, carry an imperious hand over the Kings of the nations. 2 The other cause was Covetousness. k joh. 12.5. judas was angry that the ointment was poured upon jesus his head, and that money was not made of it to his bag. So the Priests and Jesuits, who are the Pope's Bursars and Treasurers, if not to bear, yet to fill his bags, were angry that the ointment which was poured upon King James the anointed of the Lord, had not been turned into money: that's as much to say, that the King was not content to become tributary to the Pope. Again, judas because he had lost 300. pence in the ointment, to regain what he had lost, betrayed Christ for 30. pence, every one of which (as some writ) was equivalent to ten usual pence, and so by that means he made himself a saver. So the Priests and Jesuits, because the Pope lost somewhat that he might have gained by the ointment, that is to say, if our Anointed had been Catholic, to repair that loss (as they hoped) by a successor of their own making, that might be for their turn, would have thrown our gracious Sovereign out of throne and life at once. Thus ye see (beloved) how the most execrable Treason of this day doth every way match, if not master, the treason of judas (excepting only that ever to be excepted circumstance of the altogether unmatchable person of the Patient, Christ) and that both of them so nearly jump together, as if that had been the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or prime-copie of this Treason, this but an extract or transcript of it, with some few additions of an higher strain, wherein it goes beyond it. The consideration whereof should engender in us 1 A Detestation of that shameless, enticing, sanguin-coloured, Catholic, common whore of Babylon, who is ever in travel with a Babel, or Chaos of our confusion; whose Religion is like Draco's Laws, written with blood; whose head, Officina scelerum, the shop where all Treasons and Villainies are forged; whose heart and hands, Carnificina Sanctorum, the shambles of the Saints of God: and among other her whorish tricks, she hath this for one; she is Divaricatis tibijs, (as the l Ezech. 16. Prophet speaks) ready to admit all comers; burning with lust, and lusting to burn; to burn all. Those that approach unto her, she burns in that brimstonie lake of hell; and those that will not come at her, she burns in a lake of gunpowder, a borderer and next neighbour to the lake of hell. 2 A Caution and Circumspection, to walk wisely and warily amidst such a crooked and perverse generation, a generation that set not their heart aright towards us: and to trust neither flat Recusants, that openly refuse our holy Assemblies, no nor yet our monthly Popish Protestants, and Protesting Papists, the Mooncalves of that Lunatic Religion, having Fidem menstruam, a faith that waxeth and weineth with the Moon, coming to Church once a month, (more for fear of the Law, than for love of the Gospel) and then presently having a months mind to be out of the Church again: And to know, that Hora est iam nos de somno surgere; sith the Papists are so watchful while we sleep; and all, that they may with least suspicion, & best advantage, be Fundi nostri calamitas, the bane and bale of this Land of ours; its time, high time, that we now awake out of our sleep; yea, that the keen sword of justice should now awake, and sleep no longer in the scabbard of cruel pity; and to persuade ourselves (as too-too-iustly we may) that n Virgil. una salus nobis nullam sperare salutem. Our only safe course shall be, never to think ourselves safe, so long as this Trojan Horse is among us; o Idem. Equo ne credit Teucri: And, that though one vault of theirs be dammed up, yet so long as there is another, and that a deeper vault of Treason in their hollow hearts, abyssus abyssum, one vault will call up another, and ignis ignem, one firework will kindle m Rom. 13. another, and simile simile, one like will produce another like to itself. Dolent, sibi bolum è faucibus ereptum; it grieves them, that we were not given over as a prey unto Faux his teeth: and therefore their rage is still as hot as hell-fire against us, even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fire that never will be quenched; and the burning thereof (if we look not to it) will be fire and much wood; and the breath of the Pope, like a river of brimstone, to kindle it for evermore. 3 A Consolation, to confirm and solace our hearts in this assurance, that as at our first redemption de inferiori abysso, from the nethermost hell, Christ canceled Chirographum, the hand-writing that was against us, and nailed it to his Cross, and now again at this our second redemption (as I may call it) de superiori abysso, from the uppermost hell, he also canceled Chirographum, the hand-writing that was against us, and nailed it to the Traitor's Cross: so if we shall serve and fear him as we ought, he will ever frustrate and annihilate whatsoever purposes and projects all the devils either on earth, or in hell can devise against us. And, that as Christ was Emmanuel, God with us, Ad consummationem salutis, for the consummation of our salvation, when, as the Son of man, he suffered himself to be betrayed to the death of the Cross, as in my text: and again, Emmanuel, God with us, as on this day, ad consummationem salutis, for the consummation of this our second salvation, when, as the Son of God, he revealed, and, as it were, betrayed these Traitors to the death of the Cross: so he will also be Emmanuel, God with us, p Matt. 28. ad consummationem saeculi, to the end of the world, if we stand fast and immovable in the faith of Christ, whereby we shall be able to quench all the fiery darts of the devil. For true and faithful is he that hath promised, that if we will be his people, he will surely be our God. Wherefore, march valiantly, o my soul; and o ye the faithful soldiers of Christ, be strong, and comfort your hearts. Christo Deuce, so long as your Captain General is Christ, fear not what devil or man can do unto you. 4 And lastly, a Gratulation or Thanksgiving unto God, for this his unspeakable mercy towards us. For Ecce nunc dies salutis, Behold now the day of salvation. A day in the Church of Rome, _____- Carbone notabilis atro; for ever to be marked and signed with a black coal, because the fire came not at their coal to make it red: but to the Churches of Great Britanny for ever to stand in their calendars like that Vialactea, or milky way in heaven, q ovid. Candore notabilis ipso: and to be noted for a milk-white day, because in it the favour of God was as milk to repress and quench the wildfire and the gunpowder, that had otherwise been unquenchable, till we had staunched & quenched the fury of it with a common ruin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dies, but not in diem, a day, but the memory thereof not to last only for a day. Diem pro anno, diem (inquam) pro anno tibi dedi, saith God to his Prophet r Ezec. 4.6. Ezechiel, c. 4. I have appointed thee a day for a year, even a day for a year. But this is dies pro omnibus annis, a day that must never be over-yeared, a day for all the years of our life to thank God for: a day (I say) wherein s Psa. 111.4. the merciful and gracious Lord hath so done his marvelous work, that it ought to be had in remembrance. For it was come to a Tantumnon, and to a paulominùs in inferno habitasset anima nostra. We were even at the pits brink, In articulo mortis, not only as men appointed to die, but at the point to die. But God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as t Simplicius in Arist. Physic. l. 1. the Philosopher calls him) and (as u Psal. 9.9. David) Deus in opportunitatibus, a God in the needful time of trouble, when we were thus albicantes ad messem, white for the harvest, and ready to be cut down, and there wanted nothing but only the thrusting in of Falx, the sickle to cut us down; or Fax, the fire to burn us up; or Faux, even Guy Faux, or (if ye will) Faux Orci, that hellish Faux to have devoured us; then, then did he send from heaven, and save us. Nocte pluit totâ, redeunt spectacula manè. All the night long were the ungodly digging a pit for us, but before the morning watch, I say, before the morning watch, they fell into it themselves. God the watchman of Israel, who neither slumbers nor sleeps, who unless he had kept the City, the watchmen had watched but in vain, he watched them a turn, and turned their counsel to their own confusion. The blow which they had intended unto us, was such a blow to themselves, that in every honest heart the credit of their Lex ignea is quite blown up. O let not us also play the judasses with God, and set light by this and other his mercies towards us. Ps. 125.4. If God do * benefacere, do well unto us, let it not grieve us, benedicere, to speak good of his name. Goe 22.13. But as ˣ a Ram was offered up to God for Isaaks delivery, when wood, fire, and knife were prepared to have killed & offered up him in sacrifice; Psal. 28.1. so y Afferte domino, filii Dei, afferte domino filios arietum. For this delivery of our gracious jacob and his people, bring unto the Lord, o ye sons of God, bring young rams, (bring also the calves of your lips) unto the Lord; that is, (as it follows in the Psalm) Ascribe unto the Lord worship and strength, Give the Lord the honour due unto his name. And sith our blessed jacob, as this day, got away the blessing from that Romish Esau, & supplanted those supplanters, & having as it were wrestled all night with the destroying Angel, in the morning became Israel, and prevailed with God; Oh let jacob and all Israel power out their hearts in songs of thanksgiving unto God, the God of jacob & Israel. And sith ourselves were not made (as we had almost been) Oblatio matutina, a morning burned incense to the devil, igni devorationis, with their devouring fire; let us make ourselves Oblationem matutinam, a morning sacrifice unto God, igni devotionis, with the fire of devotion. And sith Calix mortis, that bitter cup of death and destruction, which they had mixed for us, passed from us untouched and untasted, let us testify our thankfulness unto God for it, by taking and tasting of this other cup, which the Lord himself hath mingled for us, even the cup of his own blood; a blood that speaketh better things than did the blood of their cup. For this is Calix salutaris, the cup of salvation, and Calix benedictionis, the cup of blessing, and Calix Eucharistiae, the cup of thanksgiving unto God, as for the benefit of Christ's suffering, so likewise for the benefit of our not suffering. And now, beseech we God (Quid enim nisi vota supersunt?) even that God who hath hitherto so graciously preserved us, that if every hair of our head were a life, it were not too much to spend them all in defence of his truth, that as he turned the treason of judas to the salvation of mankind, so he would also turn this treason of the Papists to the good of this Land, that it may make us all wise unto salvation, that once knowing them, we may for ever learn to avoid them; that the Regal Diadem may for ever be so nailed and fixed to the head of King James, that the strong and gunpowder breath of the Pope, or any other Prince or Potentate whatsoever, may never be able to blow it off: That his Queen may be an ancient Nursing-mother both to him, and our whole Land: That his Children may grow up as the young plants, & be as Olive-branches (pledges of our continual peace) round about his Table: That God would also make his enemies, & the enemies of his truth, like unto a wheel, and strike them with the spirit of giddiness: That he would turn their fire-matches into halters for their own necks, and their swords into their own bowels: and that he would ever bow down their backs, whose necks are so stiff, that they will not bow to the yoke of obedience to their liege and lawful Sovereign; that so, we his people may take up that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Song of triumph; z Ps. 110.1. Dixit Dominus Domino meo, The Lord said unto our Lord the King, Sat thou on thy Throne, until I make thy foes thy footstool. And let all the people say, Fiat, Fiat: Vivat, Vivat: Valeat, Valeat: God save King James. Amen, Amen. Amen; Even so Lord jesus. FINIS.