EXOD. 8. 19 DIGITUS DEI. ESAY. 59 1. The Lord's Hand is not shortened. 2 TIM. 3. 8, 9 Now as jannes' and jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no farther: for their folly shall be manifest unto all men, as theirs also was. To the Reader. MY heart is inditing of a good matter: I Ps 45. speak of the things which I have made touching the King; my tongue is the pen of a ready writer. God shall wound the heart of his enemies, Ps. 68 and the hairy scalp of such a one as goeth on still in his trespasses. Lo they that are fare from thee shall perish: thou hast Ps. 73. destroyed all them that go a whoring from thee. But it is good for me to draw near to God: I have put my trust in the Lord God, that I may declare all thy works. Confounded be all they that serve graved Images, that Ps. 97. boast themselves of Idols. It is time for thee Lord to work, for they have made Ps. 126. void thy Law. Thou hast given a banner for them that fear thee, that Ps. 60. it may be displayed because of thy truth. The righteous shall see it and rejoice; and all iniquity Ps. 107. shall stop her mouth. So that a man shall say verily there is a reward for the Ps. 58. righteous; verily he is a God that judgeth in the earth. All men shall fear and shall declare the work of God: Ps. 64. for they shall wisely consider of his doing. The works of the Lord are great: sought out of all them Ps. 111. that have pleasure therein. Who so is wise, and will observe these things, even they P. 107. shall understand the loving kindness of the Lord. Many O Lord my God are thy wonderful works which Ps. 40. thou hast done, & thy thoughts which are to us ward, they cannot be reckoned up in order unto thee: when I would declare them, they are more than can be numbered. I have preached righteousness in the great Congregation: lo I have not refrained my lips, O Lord thou knowest. I have not hid thy righteousness within my heart, I have declared thy faithfulness and thy salvation: I have not concealed thy loving kindness and thy truth from the great Congregation. I will speak of thy testimonies also before kings and will Ps. 119. not be ashamed. Help me O Lord my God, O save me according to thy Ps. 109. mercy. That they may know that this is thy hand: that thou Lord hast done it. Let them curse, but bless thou: when they arise let them be ashamed: but let thy Servant rejoice. Let my adversaries be clothed with shame, and let them cover themselves with their own confusion as with a mantle. As we have heard, so have we seen in the City of the Ps. 48. Lord of Hosts, in the City of our God, God will establish it for ever. The Lord is known by the judgement which he executeth: Ps. 9 the wicked is snared in the work of his own hands. This shall be written for the generation to come, and the Ps. 102. people which shall be created shall praise the Lord. DIGITUS DEI. Luke 13. 1, 2, 3, 4, 5. There were present at that time, some that told him of the Galileans, whose blood Pilate had mingled with their Sacrifices. And lesus answering, said unto them, Suppose ye that those Galileans were greater sinners above all the Galileans, because they suffered such things? I tell ye, nay; but except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloe fell, and slew them, think ye that they were greater sinners above all men that dwelled in Jerusalem? I tell ye, nay; but except ye repent, ye shall all likewise perish. IN the nine and fortieth Verse of the former Chapter, our Lord saith, that He is come to send fire on the earth. And in the one and fiftieth Verse, denies that he is come to give Peace on the earth, but rather division betwixt Father and Son, Mother and daughter, one friend and another. This fire is his Word (Is not my Word like a fire, saith jer. 23. 29. the Lord? and like a hammer that breaketh the Rock in pieces?) the preaching whereof hath battered and shivered asunder the Rock of Rome, and hath occasioned great divisions in the world in every age, filling it at this present, with wars of all kinds, real and verbal. For this cause the Romish Catholics (a politic people) have taken order to stop the free passage thereof, lest men should burn their fingers with it, etc. Or indeed, lest thereby their Babylon should be set on fire, as, doubtless, Rem. Test. Preface. it must be so consumed, 2 Thes. 2. 8. And surely they have seen a fair effect of this their policy; For from this silence of the Scripture, proceeds that universal Peace amongst them, whereof they so much boast, and whereupon others so resolutely build. In the beginning and infancy of the world, the Serpent, jer. 8. 11 12. by Satan's procurement, found a means to betray our Parents, by teaching them to seek a prohibited and curious knowledge, saying, Ye shall not dye, for God doth know that in the day ye eat thereof then your eyes shall be opened, Gen. 3. 4, 5. and ye shall be as Gods, knowing good and evil. But now in the dotage of the world, Antichrist, by Satan's inspiration, hath found a way to betray the Church, by closing our eyes against commanded and necessary knowledge, saying, Ye shall not dye, for God doth know that in the day ye fast from the Scriptures, ye shall be as Innocents', knowing neither good nor evil. The greatest part of the world, especially of the Feminine gender, believe this newfound Paradox of Antichrist; and the rather, because it never troubles their consciences, nor strains their wits, nor takes them off from their Canonical hours devoted to Poetical fictions; which Legendary stuff is the Divinity, whereupon at this day the Faith of the Cloister Catechist, is principally founded. But the word of our Saviour, though it be the Gospel of peace, is yet a Fire that inflames, a Sword that divides. It aims at another peace than worldlings and fleshlings dream of; they cast their eyes upon peace with men, this teacheth a peace with God; they seek temporal peace, though therein they sin against God and their consciences, and do obstinately pursue and often obtain it, though it lasts no longer then until the stronger hath gotten advantage by it, for whose purpose and benefit it was only concluded; this other aims to reconcile God and man together, and to breed peace of conscience, the earnest and initiation of an eternal peace hereafter. The Apostle saith, If it be possible as much as lieth in Rom. 12 18. you, have peace with all men. So fare as is possible, Sana conscientia, with a safe conscience, seek to have it: but Quod fidaei vestri convenit. Sed quando de pietate aut de virtute quaestio est, tunc nulla pax impijs. seek it not by wounding the conscience, or proclaiming war with God. For that, though it be possible to nature, is impossible to grace; thou canst not reconcile Light and Darkness, Hell and Heaven, God and Mammon, Christ and Antichrist; nor canst thou by humane policy bring these together, by causing both sides to abate, and meet in the midst, through thy wisdom. There is a worldly peace which men unhappily hunt after, whilst they neglect the peace of conscience and joy in the Holy Ghost; which peace and joy the Saints of God, whose hearts are inflamed with that Fire which Christ brought into the world, feel even in the midst of john 14. 27. tumults, wars, poverty, persecution, tortures, fire, death. The world's peace and God's peace are divers, their fire divers, their sectators divers, even as Heaven and Earth is divers or rather opposite. We may be fare mistaken then seeking for peace, and behold it is war; peace with men, may prove war with God. Beware. In the five and fortieth Verse our Saviour proceeds to tax the folly and hypocrisy of man, who can judge of times and seasons by signs and tokens, but know not the tokens of their own visitation, when after their internal Ps. 74. 10 vocation by Grace, storms of persecution and trial folfowes; as Sunshine, and Clouds, and Wind, and Rain, and Frost, and Snow, have their several turns. jer. 8. 7, 8, 9 Thus we all are wise and perfect politicians in State periods and revolutions of the world: but for discerning the incrochments made by Antichrist, and his assotiates, either like Fools we observe them not, or like Hypocrites dissemble what we see, as men wishing well to his silent and close invasion, to his seacret and dark undermine. The Lord saith by jeremy, That he is against those Prophets jer. 23. 30. that steal away his word every one from his neighbour: And doubtless then he is against us, who sit still in the mean time, and will not join with him, and take his part against these politic Thiefs, who steal away the Word from us and our neighbours, saying in the mean time that Truth commands us neither to say nor do any thing to the contrary, but only to wink and show our Es. 55. 10 11. Ps. 50. 18 consent to their Sacrilege, by silence, like blind and dumb dogs; as the Psalmist saith, When thou sawest a Thief, than thou consentedst to him, and hast been partaker with Adulterers. And thus being once robbed of the Scripture, that part of the wisdom of God which is necessary for us to know, what wisdom can be in us more ●er. 8. 9 than in natural Fools, more than in beasts that perish? Man being thus in honour hath no understanding, but Ps. 49. 20. may be compared to the beasts that perish; The greater man, the greater beast. In the eight and fiftieth Verse, our Saviour gives us advice to seek reconcilement with God betimes, whilst we are in the way, whilst it is called to day, before we be arrested and haled violently by death before the judge; for then there is no remedy. We seek after worldly peace and clap hands with Antichrist and his confederates, to procure spiritual trading in his Kingdom, and temporal trading in theirs; but we neglect God and Christ, and make them our adversaries; nor have we any care to be reconciled to them, and to make peace with them, though we know they have pour to kill both Body and Soul also. Herein we do foolishly. Whilst our Saviour was thus teaching his Disciples and the multitude, there were present certain persons who told him of the Galileans, whose blood Pilate had mingled with their Sacrifices. And this they did perhaps as supposing the History pertinent for that point of Doctrine which our Saviour taught; that is, To persuade us to make our peace with our adversary betimes in the way; because no man is sure, either of the time, place, or manner of his death, death coming to man so many ways: and therefore it were good to be reconciled and prepared lest we be brought before the judge suddenly, by force or accident, whilst we expect to have fair warning given us long before, by age, infirmity, and sickness. Now though there be no History of those times extant, that tells of the cause and manner of this massacre punctually; yet there is light enough given whereby we may probably conjecture some of the principal parts and passages thereof, most necessary for our purpose. josephus tells of one judas the Gaulanite, borne in the Antiq. jud. Li. 18. c. 1. Town of Gamala, whom a little after he calls judas of Galilee, that joining in confederacy with one Sadoc a Pharisee, became Author of a new Sect, diversified from the Pharisees only in one singular point, consisting in an obstinate pursuit of all courses for recovery of liberty from the Roman yoke, and freeing themselves from the Imperial tax then imposed. And it is very probable, that judas and Sadoc under the colour of sacrificing (as the Prophets had wont) assembled the people to move ● Sam. 10 17. them to pursue this project: of which Pilate hearing, being then Governor of judea for Caesar, he sent armed Troops, and cut them asunder before they could gather head, even whilst they were sacrificing. To make this more clear, Gamaliel, the great Doctor of the Law, brings in the example of this judas in his speech before the Council, and there mentioneth his cause, course, and end, briefly, Act. 5. 37. This news being thus told our Saviour by such, as it seems thought him unprovided of examples to second and back his arguments, and supposing it suited the purpose very well, to persuade men to reconcilement in the way, lest they should be suddenly cut off, as these Galileans were, our Saviour takes occasion from hence to enlarge the point, and to enforce it farther, even upon the consciences of such as produced it, saying, Suppose ye that those Galileans were sinners above all the Galileans, because they suffered such things? I tell ye, nay; but except ye repent, ye shall all likewise perish. Thus our Saviour makes application of this Story, to all his Auditory, and causeth it to reflect upon the consciences of the reporters, as well as upon all the rest of his hearers. The Galileans were not hereby wholly excused a toto (as the Schoolmen say) but a tanto, and secundum quid, after a sort; nor was their act of sacrificing (wheresoever, whisoever, or howsoever done) justified hereby; but our Saviour condemns the rash judgement of such, as make our sufferings from men, infallible marks of our sins before God. Wicked men may prosper in evil courses, good men may fall and suffer in holy undertake. The Galileans might be sinners in seeking disorderly to free themselves from the Roman servitude & Imperial tax; and the Emperor, with Pilate his Officer, might be greater sinners in laying this tax upon the people without their consents (for volenti non fit iniuria) and so forcing them to wrestle for their liberties; yea, and all the other Galileans might be sinners doubtless, above those that suffered, whilst they sought and desired the same liberty, though they had not hearts to use the same means. So if consent be a crime, where will is present, wanting only courage to attempt, or pour to accomplish what others adventure, than the whole Nation were as faulty as these few, though these did only suffer in their persons, because they did only enter into open action, which by the vulgar is ever censured good or bad according to the success; and though before followed, applauded, and effected never so eagerly, yet it is presently disclaimed & condemned as soon as it is opposed by power, or crossed and defeated by policy. Thus these foundlings could censure the Galileans to be Rebleses, Traitors, and Sinners above others, and so to suffer worthily for endeavouring to do that which all of them desired to be done: but they could not see their own notorious rebellions and treasons against God, who had been a gracious King and Ruler over them, from whose easy and equal yoke notwithstanding, they and their stiff necked Fathers shrank and withdrew the shoulder. The sins against man, man censures severely, the sins against God we pass over slightly. The judgement of Caesar or of his Substitute Pontius Pilate, who have power only to kill the body, we tremble at, and count so terrible, as it frights us even from good duties, or frights all men from acknowledging us, if we fall into their hands, and be branded as capital offenders, under their tyrannical censures, though it be for performing good duties: but the judgements of God, who hath power to kill soul and body, we extenuate, hide, and pervert with our idle Glosses, Apologies, and Applycations, though we know they be ever Just, Serious, observable, Sacred, and never inflicted but for notorious evil. But how fond and foolish do men show themselves herein? For Caesar owes more to God, than any man to Caesar: and yet Caesar that exacts more for himself then his due, denies or neglects to pay God that which belongs to him; yea, all men are more careful to pay Caesar more than they ought, than God what they ought, and for this will rob God, to enrich Caesar. Shall they for this be counted wise, religious, obedient, faithful? And Fools, Factious persons, Rebels, Traitors for the contrary? Caesar can kill thee, Caesar cannot save thee; die thou must when God determines. If Caesar therefore will neither pay God his due, nor permit thee to do it, thou mayst deny Caesar whatsoever is found to have Gods express Stipendium & Tyranno penditur, praedicatio non nisi bono principi. Cass. var. Lib. 9 Ep. 25. Stamp upon it. I do not mean the tax and tribute which he violently exacteth, but prayers for his prosperity. That hath Caesar's impression, this Gods. Tribute is due to evil Princes, prayers to good. Give therefore to Caesar the things that are Caesar's, and unto God the things that are Gods. Besides, if thou offendest Pilate, there is no means to escape, he mingleth thy blood with thy sacrifice; the Horns of the Altar are not privileged; no place, no person, is exempted from the force of his fury; no repentance, no restitution can serve the turn to redeem a delinquent from his rage. O Profane and cruel heart of man! how severe art thou against man like thyself? I say, like thyself, if thou be'st God's Image & not Satan's; and if thou be'st Satan's Image, then much thy better, like thy Master, like thy Maker? Thus if man offend man, there is no mercy: but if man offend God, he may repent and be saved. There is indeed no other remedy but repentance; but that remedy is left us in the greatest extremity. Except ye repent ye shall all likewise perish. If ye repent, not one of you shall perish. With Pilate there is no remedy, except you can work with his Wife underhand: With Herod no remedy, except ye can get Herodias Daughter to dance you into favour: With Caesar there is no remedy, except ye can give for a pardon to Maecenas. It is not so with God; He forgives, though we give nothing. Repentance only pays all debts. Not the Minion, but the Son is the intercessor. The one sells at a dear rate the temporal favours of Caesar; the other gives freely, the eternal favours of his Father. Ye shall all likewise perish, except ye repent. What all perish by Massacre as these did? Perhaps not so, but by some violent, sudden, and unusual death, as fell out to the greatest part of the jewish Nation about forty years after, under Vespasian and Titas; Or if not so, yet ye shall perish, dying upon your beds, when others shall not perish, though they die a violent death. For some pass by job 36. 12. Ps. 144. 10. the Sword when others perish by it. The end of all examples, is to teach us repentance; and executions are done for the living, that they live no longer in sin, and not for the dead, who cannot be bettered by example or admonition. To apply this then to our present purpose. The Waldenses were a People in France, who took this their Byname from one Waldus, a wealthy and honest Acts and Monuments. Citizen of Lions. This Waldus chanced, with diverse of his rich neighbours, to be one day making merry, when in the midst of their mirth one of their company fell down suddenly dead. This accident amazed all, but wrought more effectually with him, who was more sensible and apprehensive of God's hand in the sudden and unexpected stroke; insomuch, as afterward fearing the like death might befall him, he reform his life, gave himself to alms, and prayer, and to the frequent reading and meditating of the Scriptures; and withal, exhorted others of his kinsfolk, neighbours, and friends to do the like. Wherein he so fare prevailed, that many sober Christians adhered to him, and a great reformation followed in that place: at which the Devil, & his Disciples, the Libertines of those days, repining, information thereof was given to Rome, that Synagogue of Satan, against these poor souls, and their piety was accounted Heresy because they could not find the Pope's Supremacy (a main and head Article of the Roman Catholic Faith) confirmed in the Scriptures. For this and other such honest and holy Heresies, the King of France was excited by the Papacy to butcher his own poor subjects, with he performed which incredible cost and cruelty. Now I demand (with our Saviour) Think you were these Waldenses sinners above all the people that dwelled in the City of Lions or in the Kingdom of France, because they suffered these things? I tell you, nay; but except we repent we shall all likewise perish. The massacre in France is yet fresh bleeding in the memory of men that live and saw it, when under colour of reconcilen, of a marriage betwixt a reformed and deformed Catholic, the innocent parties were won from their Serpentine wisdom, and so charmed as there remained nothing in them but the simplicity, sincerity, & security of Doves; wherein asleep in peace, they were at midnight awaked with the shricks and groans of their murdered friends, and all-togither be came sharers in the Crown of Martyrdom. What then shall we think these holy Saints, sinners above all that dwelled in the City of Paris and Kingdom of France, or now dwell in the Kingdom of great Britain, because they suffered such things from Antichrist and his followers? I tell you, nay; but except we repent we shall all likewise perish. All these died for their saving Faith, even that Faith which was able to save their Souls from the justice of God and the violence and injury of Satan, could not save their bodies from the Tyranny of their own Prince, who ought to have been their safeguard: so merciful is God, so merciless is man. But see the just judgement of God upon Shepherds that prone wolves; the King never prospered after, but was often affrighted with the lamentable shrieks of men, women, children intermixed, as if the massacre had still sounded vengeance in his ears: which noise not only himself, but divers of his near attendants did profess to hear often with wonder, horror, and amazement. And thus languishing a long time he fell at length into a strange and general bleeding at all the open parts of his body, which could not be staunched till he died: as if Nature by God's commandment, would not strengthen the veins, to hold in that guilty blood, which unnaturally and prodigally had poured out so much innocent blood. He that will take pains to read the history itself and to consider every circumstance aright, shall be fully satisfied, in the particulars, and may from thence see what foul dealing we are to expect from Papists, let their words and promises be as fair, and their treatyes, conclusions, and vows as serious and solemn as they please. There they may observe the simplicity of the Admiral, otherwise a wise man, but wearied with war, and believing that reconcilement firm, which he desired might be so, and knew to be so upon his part, he was won or wrought from himself by glorious promises, and rocked asleep in senseless security and ease (the bane of bold and brave spirits) not to be awaked by the thick and loud alarms of all his friends. There they may observe how the contrary faction of the house of Guise, seemed to be disgraced, and left the Court for a colour, as if they took it ill to be justled out by the Admiral their adversary. There they may observe how the Queen Mother tutors her son to dissemble; and still sets a head upon the faction she hated, thereby to break them and betray them and religion together. For religion never received greated blows then from false heads and false hearts soulderd on for that end by art and devilish policy. There they may observe and see, (and be a astonished at it) a young King protest and swear publicly, contrary to his inward purpose, and dissemble so artificially, that after the fact, being retired, he demands of his Mother, and of other his flatterors in private, If he had not played his part well. Perhaps he expected a triumph for lying, for perjury, for dissimulation, and for betraying the too-credulons hearts of his faithful people, as Nero did for fiddling, and firing of Rome. There is nothing written but is written for our learning, if examples can make us to beware and to be wise. We live intermingled in our Land with the subjects of Antichrist, unto whom we are more odious than the jews to Caesar, or Pontius Pilate, or to any of the Romans: Those only sought subjection of the body, these of body and soul; Those took, these watch to take occasion and opportunity of such massacres amongst us, as in other places, with all bloody expression of unreconcilable hate, they have found and effected. Our Saviour when he sent out his Apostles to preach, and to plant the Gospel, told them they should go as Sheep among Wolves, and willed them therefore to be wise as Serpents, and innocent as Doves. We are their followers in Faith and in Fortune; and it is no wisdom in us to arm the Romish Wolves against ourselves, or yet to suffer them to be armed or to arm themselves with Force, Office, or Authority to do us a mischief. Especially, since we have the Laws of the Land enabling us to disarm them, in these and all other respects. And for my part, I believe it is no part of inhumanity or tyranny to execute the Laws for the general safeguard against the seacret and seditious conspiracies intended or imagined against us; But I think it Treason to the Church and State, and Rebellion against God, the King of Kings, to sit still till these arm themselves, and disarm us, the more safely and speedily to effect a Massacre: which (I am fully persuaded, and they will smart for it who are not so persuaded with me) they will never forbear any longer, then till they can fit and furnish themselves for it; nor will they abstain from it, for any other respect of Age, Sex, Office, or Innocence, then for the attendance of the first, nearest, and fittest occasion and opportunity offered to do it surely; which rather than they will long be without, and long for when they are fit for it, they will provoke it by force and all means possible in their power: yea, they will feign a cause rather than want it, to serve their turn, as a colour for their cruelty. Assuredly they will then call our Sacrificing Treason, if it can serve their turn to breed a quarrel, when they have us under hatches, and have fitted themselves with authority and strength to do us a displeasure. But you will ask what should move me to think so, since they have not found us bloody towards them? I answer, though they have not found us such, they have feigned us such in their writings, and what they feign us to be, we shall surely find them to be in their works. Their Posterity believe their sayings, and in Foreign parts they think, and will not be persuaded otherwise, but that we have used all cruelties against them, and have cast them to be worried and torn asunder by wild Beasts. Notwithstanding, whatsoever they writ of us at their pleasure, thereby to exasperate their party, to breed a detestation of our Lives and Doctrine, and to stir up compassion for the benefit of their persons (all which are as easily effected by lies as by truth, when prejudice possesseth the hearer, and both sides cannot be heard indifferently) yet it is certain they believe not their own lies, but in their own souls rest secure that we will do them no violence, how much soever we know ourselves to be their Masters, except we be urged and provoked, beyond the patience of men. Yet this assurance of our lenity doth no good to win and soften their affection, but doth rather much hurt, to embolden their presumption. They know our tenets, our practice, our natures; It is the Romish Milk only which makes all that taste of those Adulterate Teats to be unnatural Wolves, Fratricides, and Parricides. The Powder-Treason was trial enough of this truth, where Digby, Grant, and the Winters, with others not of the worst natures; and Rookewood, who appeared to be of himself a man of tender and good affections, apprehensive of other men's sufferings, & inwardly touched with natural hate of the evil intended, yet all these were so hardened by their subtle and satanical Guides, under colour of the Roman Catholic good, and the merit of the work, as they shut the eyes of Nature against Grace, and obstinately, and desperately resolved to pursue the bloody plot to the uttermost, though the innocent suffered with such as they judged nocent, yeathough that blow had given an end to the honour of our Nation. Whereas upon the contrary part, our clemency and Christian charity therein appeared, who fell not upon them in fury and rage to root them up, when the occasion would have given countenance to such a revenge, nor importuned our Superiors to extend the punishment answerable to the crime, but wept to consider the scandal of our Countrymen, and thought it enough, that some few of the chief Malefactors suffered a death appointed ordinarily for Traitors, without the exact invention of any new torture proportionable and suitable to the merit of their cause; when I am fully persuaded, had it been possible, the Devil could have made our Religion guilty of such a villainous attempt, in any place where they had been Masters, as we were here, it would have cost us a general Massacre, and all Nations would have risen up against us, and expelled us their Dominions, as persons unworthy to live in the World, or to breathe the common Air with bruit Beasts, much less with Christians. For never could Hellish villainy before cause the Name of Christ be so blasted and blasphemed as it might be now through the evil occasion of these Antichristians. Never could that be thought the true Religion, which digged so deep for a false foundation, and took so much help from Hell to advance it. Notwithstanding, it may be feared through our remissness, not searching the festered sore to the bottom, or through our too tender pity (for they will not call it mercy, and Christian charity, though Rookewood alone had the grace to acknowledge, that as their Act was without example, so his Majesty's mercy in proceeding against them, the Actors only, was without precedent) some of this Spiritual generation, may (as Cicero said of Catiline) creep into the Senate House again, the place they would have blown up, to fire the Commonwealth by Faction, whom their former trains of grosser Treason could not blow up. For if the Lord in justice should so deal with us, and permit this to be done, we had no more to say for ourselves, than the Isralites to the Prophet, 1 Kings 20. 42. Especially when men thus affected for point of Faith (I speak not of their honours) are admitted into this high place of Council, which by justice might be that against them, as long as they continue of that Religion, as the Sanctuary was against the Moabites, though Converts, for ten generations, and against the Edomites, and Egyptians, unto the third generation, Deut. 23. 3. It is dangerous having such blood in the Body of the State, though in the extremest parts, but to have it in the heart and bosom, nay, about the head, to hear, and see all, and to have a hand in the highest and most seacret Council, and in compounding the fundamental Acts of State, is so dangerous in my poor judgement, as it makes me say in this respect also, If we do not repent, we are like all likewise to perisp. What all perish with Massacres, as the Galileans did? Yes undoubtedly, except we think the young Wolves not so cruel and bloody as their Sires, or that they account us less Sinners, and less Heretics, than they thought the Waldenses, and the Albigenses, and our innocent neighbours in France, Bohemia, the Palatinate, Hassia, and other parts of Germany, and through the Christian World to be, whom they have so served successively upon all advantages presented or obtained. Assuredly if a Lamb be a Lamb still, a Wolf will be a Wolf still, and their Spiritual guides (whom they follow with blind obedience) both train them up, and lead them on in blood. You shall not hear of a Minister in the Head of the Troops, pressing to enter a Work, or to charge the Enemy with an ambitious and eager forwardness; well may they inform, animate, and rectify the consciences and courages of such as go on, and assist them by prayers, but they are no open Actors in blood; whereas it is ordinary, as it appeared at Ostend, and all other places, for Friars, Priests, and jesuites armed with holy water, and a red Cross on their Shoulders, to lead on the Troops most furiously and desperately, and to mount the place which they are appointed to enter, before all others, except they be commanded back by Leaden Bulls, or Iron Arguments. And what they do publicly, they fail not privately much more to inculcate, thereby to breed a detestation of our persons and profession together, and to beget and cherish an unreconcilable hate betwixt us. For they know if Kings, Princes, and People, recover their wits, and become sober, the kingdom of Antichrist must down at an instant, and the deeper they have drunk of her dregges, the more they will hate her, and their own former drunkenness. Our blessed Saviour proceeds farther, in the fourth Verse, to relate that which befell to eighteen persons, who were buried under the ruins of a Tower, being part of the Wall of jerusalem, adjoining to the Fish-poole of Siloah, whereof mention is made in the third Chapter of Nehemiah, the fifteenth Verse, demanding of his Auditory, whether or no they thought them greater sinners than all other men that dwelled at jerusalem, subjoining his infallible judgement, saying, as before I tell you, nay; but except ye repent, ye shall all likewise perish. The first example proceeded from the tyranny and malicious cruelty of man, under the colourable pretence of justice: but this latter example is of the nature of those, whom Ignorance, and Atheism call and account Accidents. An accident in the judgement of this Dwarf Ignorance, and this Monster Atheism, is such a thing whereof God takes no * Of this mind was that Papist who being told by a Reformed Catholic that the falling of Blackfriar House upon the heads of their Idolatrous Priest and people, was a just judgement of God: made answer, That he protested he thought God did not know of it. Which speech of his proceeded out of Ignorance, & then it was pitiful, or out of Atheism, and then it was damnable. If God did not know of it, they might after be in Hell also without his notice. (from whence there is no redemption.) Their Saints and tutelar Angels therefore were very negligent in their cures and charges, not to give information sooner: And therefore an old wife (one of their company) being delivered from the danger, protested, she would never pray to Saint or Angel more, nor before a Crucifix or other Image, but only to her Saviour and Redeemer, who was able alone to hear and help of himself. Ps. ●5. 1, 2. Es. 63. 16. notice; a motion which proceeds without the assistance of the First mover; an action which is produced by a secundary cause, without a primary; or by a cause caused, without a cause causing; neither of all which can be conceived by any man that conceives and grants that there is a God, and that that God rules all the affairs of the World by an overmastering power, and by his wisdom and providence guides and orders all actions and passions, even the death of a Sparrow, the loss of a hair from our heads (as our Saviour saith Math. 10. 30. 31.) that is, minutissima & maxima, the least and greatest passages, to his glory. There are others who speak of Accident right and properly, which is only so in regard of us. So the Philosop saith, Casus est inopinatae rej eventus, Chance or accident is the sudden event of a thing unlooked for. Arist. Lib. 2. Phys. And therefore the same man saith in his Metaphys. Lib. 1. Imperitia casum fecit, Want of knowledge hath made Chance. S. Hierome saith, in his Commentary upon the Prophet Hieremie, Cap. 12. Ver. 4. Quicquid in mundo vel bonorum accidit vel malorum, non absque providentia, & fortuito casu sed iudicio Dej. Whatsoever good or evil falls out in the world, doth not happen by chance or fortune, but by the providence, and judgement of God. Lament. jerem. 3. 37. Who is he then that saith and it cometh to pass, and the Lord commandeth it not? Quia Deus voluit eos contingenter evenire, contingentes causas ad eos praeparavit. Th. Acquin. S. 1. Q. 19 Ar. 8. In the first example then, Man was used as an Instrument of punishment, in the second senseless Stones. God's hand of justice (as our Saviour saith whilst he threatens the like to all except they repent) was in both, and both fulfilled Gods work alike; The last, namely, the Stones and materials of the Wall, not knowing what they did; The first, namely, Pilate and his Soldiers intending no more than the Stones, the performance of God's will, or any such thing as the Lord effected, but pursuing blindly their own plots and politic pretences Act. 3. 17 18. Act. 4. 27 28. of justice, did so effect Gods seacret will, for the punishing of a thankless, headstrong, and rebellious generation, who began to forget what the Lord had formerly done for them in many deliverances from Egypt, and the Red Sea, even as we have forgot Eighty eight, the Massacre in France, and the Powder-Plot. To bring this then to application, We see what lately hath befallen the Sinogogue of Satan, the Temple of The doleful Evensong in the blackfriars. Baal, the Image of Dagon, the Sons of Antichrist, the Children of Babylon, who sought to bring all the Roman Idolatries, and Whorish Superstitions into the Land: how the Lord overwhelmed them, and brought upon them sudden destruction, as he had long before threatened in his Word. Which judgement I relate not as a man that took delight in blood, or in the miserable and lamentable loss of my own dear Countrymen, or as one that hated the persons of any that then died, or now so believe and live to dye worse, except they repent: nay rather, I pity and bemoan their loss, and that obstinate blindness which led them into that Pitfall; yea though I cannot absolutely with the Apostle desire to be wholly cut off for my brethren's Rom. 9 sake, yet I could wish my body so bruised, even to the loss of this life for the salvation of their Souls that survive. As for those that are dead I judge them not, I excuse them not, they stood or fell to their own Master, their sentence is sealed up in seacret from us, till the general judgement, when all things shall be opened, nor dare I break open the Seal, to pass my sentence with them or against them, till that time come when the day 1 Cor. 3. shall declare it. But what I writ is for the benefit of the living, and to celebrate the judgements of God, which none ought to conceal, nor for any respect whatsoever, to cloak, cover, extenuate, or hide from the eyes of men, since that is a notorious Sacrilege, to steal the honour of the everliving God, for dead Idols and dead men, of which he is jealous, and for which theft he will hold no man guiltless. I would therefore advice in Christian duty, love, and charity, all Magistrates supreme and subordinate, and all people whether interested in the cause and loss or otherwise, to give glory to God by a free and open publication of this great work of his justice; lest Prince, Priest, and People pay for the concealment by some severe and strict Inquisition. For my own part, these few things that I hear for truths confirmed, again and again by eye witnessesse, I shall reveal to God's glory and the Church's edification, together with such simple observations as I am directed to make upon them for the use of all men. For I believe this judgement is the more remarkable, being done upon them who stand upon Miracles, for the confirmation of their falsehoods, and make every thing such, that may be wrested by wit for their advantage, either touching our disasters or their own felicities. And I hope even the most serious on both sides, who might otherwise judge my observations rash and trivial, sadly thinking upon this point, and withal considering and well weighing that this befalls them at such time as they vainly hoped, presumed, & proudly boasted of restautation, when they might rather expect a Miracle from Antichrist, as an Omen of good luck, and would rather have feigned one (had not this cross come in their way) then wanted such a means to seduce the people, and re-establish them in the common man's conceit, will not condemn me altogether to be a trifler in my observations, but that some or all of them, may profitably pass under the verdict of their severe censures. In assurance whereof, I proceed to propound them, with such exhortations as our necessity and this occasion give me life and courage to make, to my Superiors and Equals upon our side and theirs. First, Observe that the Roman Catholics (who are cunning in all their courses) procured this House, and fitted it in all respects for their purpose; when doubtless they surveyed the strength of the building and capacity of every room. If the Law should take notice of their unlawful assembly (as that was the least of their fears) than they had the French Ambassadors House for a Cloak to which it was adjoining. Or if the People should rise (as this was one of their assays or trials before they durst appear to play in public, to prove if all men were grown tame enough to be muzzled and hood-winked, and whether they would start at holy Water, a Mass, a Procession, or the like) then the Ambassador's House should be their Sanctuary, against the force and rage of the people. And because it might be perilous to the Spanish Ambassador to have the first publication at or about his House, who hath been the first and principal mover to introduce or restore idol-worship in this Island, to the general discontentment of the people, therefore the French Ambassadors House must be chosen, not for the Papists affection, but for ours, as less suspecting that Nation for all our ancient enmities, than the Spanish for all their new friendship and high alliance hoped for, which they proffered with one hand and snatched away with the other, as if they had been too great for our Royal conjunction, when (I praise God) ours was too good for their commixtion. Thus the place is secured against man; but who can secure it against God? Not the French or Spanish Ambassadors, though they have more power and privilege in England to serve their Idols, than the Prince himself could have in Spain to serve God. For though his Chaplains were sent thither to satisfy him and us, yet might they say nothing (as we hear) when they came there, to satisfy them. Secondly, The time is observable; It was their fifth of November, wherein they perished by anticipation, as they would have dealt with us before upon the fifth of our November. Here is the difference, they fell down, as they would have blown us up; and did alone feel the fury of that sudden confusion, without stirring their Neighbour's Houses, as they would have blown us up, with the necessary ruin of divers places adjoining. And this they suffered from God, when from the King they had in their fond conceits and mistaken hopes, obtained that, for which they would have made him & his, us & ours, so miserably suffer without mercy. But we see though Pardons, and tolerations pass freely at Rome, and in other places for politic respects, yet they are not sure, till they be Sealed and Enrolled in Heaven. Thirdly, Observe the Playhouse stands in that place vnshaken, though too often laden with sinful multitudes of all sorts, sexes, and sects; because it professeth itself to be no better than it is, a Playhouse; and perhaps some Houses of Corporal Fornication stand there also, because for custom sake, that they may have the more come in, they desire to seem what they are, Brothels: But this House which professeth itself for Christ, when it is for Antichrist, and plays with the Word and Sacraments in a most Antic or Apish fashion, even when it pretends to be most serious; and teacheth men to commit Spiritual Fornication under the show of Sanctity and Holiness; this must not stand, but the Lord makes it a spectacle of his judgement; as he made the Bear-garden long since, whilst they profaned the Sabbath day (a day at the Creation ordained for peace and rest) in that beastly sport of cruelty betwixt the Creatures, proceeding from God's curse upon our Forefathers sin; which sight should make Adam, Abel, and Seth, with their pious posterity, weep; as it makes Cain, Lamech, Cham, Nimrod, and Esau, laugh, with all their Savage and impious Seed and succession. These Houses therefore must not stand when they touch upon the skirt of Religion, to profane and pollute the holy things of God, whereof man is not so careful a keeper and zealous defender, as of his own right and interest. It may perhaps not seem frivolous to some that I mention here, what I have heard for truth, concerning an other Playhouse called the Fortune, in which, repeating their Plays upon a Sabbath day in the afternoon, at night following the House fell on fire and was consumed to ashes. The gallary in the preaching place at White hall, which stood from the days of King Edward to King james, must fall then under the Spanish Ambassadors feet, when he was sent the second time to perfect what he had before but rough drawn. I do not wonder that it fell then, having stood so long; I rather wonder it fell not before, being oftentimes as heavily laden (except with the sin of Idolatry) But that God's providence must reserve it to that instant, at that I wonder; and me thinks it told me the Spanish footing was not so certain in this Land as he presumed, but that whilst his power did tread down the preaching places of the Land, he might hap to tumble with them, and by opposition give a happy occasion to re-edify their ruins more strongly. Fourthly, Observe no Idols, Crucifixes, Crosses, Holy-Water, Medals, Beads, or any sacred Relic or Agnus Dei, whereof doubtless there was great provision laid in, could preserve or protect from this blow. Let this open the eyes of their superstitious and bewitched Customers, and abate the price and esteem of such Romish and Antichristian Reuel. 18 11. merchandise, teaching wise men to distinguish betwixt toys, trash, and real safeguards. And here I make bold to demand, What became of those Wafer-cakes which the Priest had before turned into gods (for doubtless some were there or in the room under (which was the Massing place) reserved for the sick) What were all of them brained with the Timber and Brickbats, and did they perish with the Priest and the rest of the people? O blind men, lift up your eyes and see your own absurdities! Should I fear the ruins of Heaven, if he who sits at the right Hand of God the Father stood by me, to support the Roof from his own omnipotent and my impotent Head? Reply not ye blind who make others blind with your sophisticating tongues, but pray to God for yourselves, as I do for you, that he would vouchsafe to give you grace to acknowledge the truth which you cannot choose but see. When our Saviour rose from the Grave, the Priests hired the Soldiers to say, His Disciples came and stole away his body Math. 28 11. whilst they slept. Had he not risen alone, I should never have believed he could raise me; now I can neither doubt his power or will; Saint Thomas his seeing and feeling hath resolved me. Hire you some Soldiers (if Soldiers will be such hirelings, as doubtless you may fit yourselves with some zealous Reformadoes upon promise of absolution; or otherwise make shift with your own equivocating Locusts, armed at all points for the purpose with mental reservations and dispensations) to say, they saw the consecrated Cakes rise alone from under the ruins, or I shall never believe your Transubstantiation, nor can you persuade any to retain your erroneous opinion any longer, or receive it farther; except such as you with the Cup of Abominations have transubstantiated or transformed Spiritually (as Medea and Circe's did their Guests Corporally) into such Don Quixshots or Gorgantuah's as would eat up their God Almighty at a mouthful, or in their melancholy mood imagine themselves to be such Monsters as could do it. The Lord complains against his People that they robbed him of Tithes and Offerings: But you have robbed Mal. 3. 8. our Saviour of Head, Heart, Hands, Feet, of a true Body, of his Humanity. Fifthly, Observe how after the Fact, either those that were reserved or their obstinate friends, clouded the work of God, and out of malice cast the aspersion upon man, to their own disadvantage; as if God, who would not suffer them to blow us up in Parliament, would yet suffer us to pull their Baalitish Temple over their ears in time of their devotions. So in the Powder-Treason it was their plot and purpose after the struck, to lay the fault (if God's mercy had not prevented their malice) upon the Puritans (as now they have gotten a trick for their advantage, to nickname even good Protestants) & accordingly they had drawn a Proclamation to that effect ready for the Press. Wherein they charged the Puritans (meaning hereby, all honest men that are not like them) with that odious and execrable fact; and with this draught they were found, and taken in the manner, beyond retracting, or shadowing. O what honest man can be safe among these Slanderers? The poison of Asps is under their lips. If they intend mischief, the Innocent man must suffer for it; if they suffer from God himself, his Servants shall be blamed for it. But they speak truer than they are ware (as Caiphas prophesied) It is true, it is true, O Antichristians, those poor Christians unpind and sawed asunder the beam which upheld the flore whereon you stood, from whence you fell. But they did it only with Hands lifted up to Heaven, which will unpin the principals of Babylon also, and with Samson, pluck the House over the Phelistines, in the midst of their mirth, whilst they are rejoicing and triumphing before their Idols. Sixthly, Observe the silence of all men at that time and in that action, provokes God to speak and to do. Peter himself had here need of Paul to reprove him to his face, for he was worthy to be blamed; yea, some of those that aught to have honoured their profession with Martyrdom, before they had given silent way to the encroachments of Antichrist, show their readiness to hold their peace if they should be requested, and say it is their Ps. 39 duty to do so. Holy David, a man after Gods own heart, made once a promise to do the like, but for all that when it came to the point, he would not, he could not hold his word against God and his Truth, but we see his zealous heart was moved to heat, and he spoke with his tongue. Silence in God's cause was an injunction laid upon Peter and john by the Council, who answered, Act. 4. 19 20. Whether it be right in the sight of God, to hearken unto you more than unto God judge ye. For we cannot but speak the things which we have seen and heard. It was Saint Paul's case, whose heart was so stirred when he came to Athens and saw that learned City devoted to Idolatry, as he could not hold his peace, though his person was thereby in peril. That History betwixt Theodosius the Emperor and Ambrose Bishop of Milan, makes more for the virtue of the Emperor, then for the valour of the Bishop. It is no great matter to say what the Bishop did, since he for so doing may be censured to be satis audax, but what the Emperor did and said of the Bishop, when his anger was over, is to the purpose. For as Sozomen records. Soz. l. 5. c. 18. Theodosius dixit se solum Ambrosium dignum Episcopi nomine nosse. Theodosius said he knew one Ambrose only worthy the name of a Bishop. And this was for speaking truth, and discharging his conscience, though herein he plainly condemned an action of the Emperors, and doubtless crossed his present desires. Let no man cloak his lukewarmness or personal cowardice under the pretence of modesty, patience, discretion, moderation, prudence, or temperance. He that hath a Soul hoping to be saved, will speak for his Saviour. Shall there be so many offer themselves to plead for Baal, because he cannot plead for himself, whilst few or judh. 6. 31. none pleads for Christ, who pleads continually for us all? No, no, Let all men assure themselves if they will not speak because they will not be counted factious, furious, and hotheaded fellows, but discreet, moderate, and prudent persons, fit for preferment and employment, that yet God can raise up Stones to do that which they should, but will not, or dare not; neither shall they escape the Hand of God, but he will find them out, and punish their falsehood and faintness in his cause. Proceed to express your Christian courages, therefore O Princes, Nobles, Priests, People! Behold God goes before you, Who will not follow? Remember what Nehemiah said to that false Prophet, that hireling, who sought to discourage him, that his example might discourage all the rest, Should such a man as I am fear? Surely Neh. 6. 11. it doth not become his Place, his Profession. What could a Slave, a Coward, a Traitor do more? O let it never be recorded of you, to your perpetual dishonours, as it was of the ignoble Nobles amongst the Tekoites. Next Neh. 3. 5 unto them the Tekoites repaired, but their Nobles put not their necks to the work of the Lord. And what I speak to Ephraim, I likewise speak to Manasses. England and Scotland should be united in this. They both look for examples from each other, both should be examples to each other; England as the richer in regard of the world, Scotland as being no less rich in Spiritual treasure; England as the stronger, Scotland as the freer; England as being more engaged for the Royal Presence, Scotland as being more enterested in the Royal birth and education; England as being nearest the danger, Scotland as being too near to avoid it. O all ye Peers, Priests, and People join with your Royal Head, and remember what he hath often said, written, and vowed, and caused you to say, writ, and vow, whilst he hath proved by his learned Labours that the Pope is Antichrist. The truth is too strong to be repulsed or retorted, since Bellarmine, that Romish Goliath, with all his assistants, could not wrest the Staff and Sling out of his hand with Arguments. Nor is our David grown so 2 Sam. 21 faint now with age, that he must go no more to battle, for fear of quenching the Light of Israel. You that have fought Gods battles with him against the red Dragon, the seven headed Beast, and her whorish rider, with all their army, & can tell how bravely he hath borne himself, and what blows he hath dealt with his tongue and with his pen. It was Saul and not David that fell upon his own Sword. If the Pope be not Antichrist, why hath he written so? It is God's Word and his jer. 20. 7 Pen that hath deceived us. If the Pope be Antichrist, then to make a Covenant with him, or to trade with him in Spiritual Merchandise, is to make a Covenant with Es. 28. 15 Death, Satan, and Hell, against God, his Son, and his Church. To be a Mahumetane is to be an open professed enemy, which is in comparison honourable; but to be an Antichristian, is to be a Traitor, For Christ in show, against him in deed, which is superlatively detestable. To be a judas, though one of Christ's Apostles, is worse than to be a Pilate, though a condemner of Christ. Antichrist of all the enemies of the Church, is the most perilous and most pernicious. But what need all this? What cause have we to fear the reentrance of Antichrist? What shall every shadow affright us? I answer, We doubt not the sudden reentrance of Antichrist, but his sly insinuation, and their wiles who pretend to work reconcilement, and say that humour is too much stirred upon both sides. We would not have conference with the Serpent, nor cast an eye upon the forbidden Fruit, though never so beautiful. Is it not a little Gen. 19 20. one? made way for a great offence. We are willed to come out of Mystical Babylon, as out of Spiritual Sodom, not to look behind us as if we longed to turn Apol. 18 4. & 11. 8. back, nor to touch any unclean thing, but to flee the garment polluted with the flesh. This purity becomes Virgins and Angels, who will not mix with Spiritual Fornicators. Such Soul chaste Spirits shall only see the face of the Bridegroom in glory. We fear to look of a Moabitish woman, lest she prove a snare and a stumbling Num. 25 block to the Princes and People; or to take a favour from Antichrist, lest it prove to our Church and State as achan's wedge to the Host of Israel. judg. 7. What hope of reconcilement is there, where the erring side holds it to be a fundamental verity, that they cannot err. To abate, is to deny their grounds, they know it, they have set down their rest upon it, and this alone forceth them to maintain shameless errors with an obstinate and womanish will, having nothing to defend their nakedness, but these arguments that they are old, and belong to an infallible Chair. For if they should confess in one, all Babylon were overthrown. The experience of Charles the Fifth, and Ferdinand his successor, mighty Emperors, armed with all advantages which man can think upon, to procure reformation and reconcilement, and studiously and constantly employing their power and policy to that end, with great zeal and affection to the cause, and fair probabilities to effect it, may notwithstanding in their bootless endeavours resolve the World how vain a work it is to undertake or attempt such an enterprise which God hath reserved to himself to accomplish. It is an easy work to draw us to them by corruption, but it is too hard a work for man to draw them to us by reformation, which is a kind of regeneration. The passages of the Council of Trent may instruct us sufficiently what to hope of their reformation, except we long to be deluded; and for us to come on upon their side, and take upon us the least mark of the Beast which we have cast off, thereby to buy our peace, and to endear our entertainment, is to wound our own Consciences, and to sin with a high Hand against the Light of Knowledge. And having thus swallowed one abomination (which God forbidden) a reprobate sense will make room for all, and men, by the just judgement of God given over, will begin to believe those lies in good earnest, which at first they heard and repeated in jest. Leave that great work therefore, to the Reconciler of Heaven and Earth, to the Moderator and Mediator betwixt God and Man, who will consume the Man of Sin 2 Thes. 2 (by degrees, not altogether) with the Breath or Spirit of his Mouth (by the powerful preaching of the Word, and effectual working of the Spirit) and will abolish and destroy him with the brightness of his coming; till when we shall have Antichrist, though impotent, old, and in a consumption. Thus let us guard our own, for it is probable God will no more use the temporal power or policy of Princes in the total and final supplantation and eradication of Antichrist, than he did use them in the first planting of the Gospel of Christ. They are to be nursing Fathers and nursing Mothers, not generating and natural Parents to the Church, that Christ may be all in all. Consider this well ye moderate minded men, and show us a way how we may be such politic Christians, as to please God and the Devil, Christ and Antichrist together; 1 Kin. 18 21. Or let us leave halting, and declare ourselves plainly for Christ by open action as well as profession. Therefore leaving that which is improbable, and perhaps, impossible, Let us follow after charity, and pursue 1 Cor. 14 1. that which is both possible and probable, that is, The uniting of the Reformed Churches within themselves. And to this end consider what things they are that keep us divided. Whether they be points of Doctrine, or points of Discipline. Whether matters substantial and fundamental, or ceremonious and circumstantial. Whether of necessity and unalterable verity, or of indifferency and variable conveniency. If of the first sort, then consider whether they may be reconciled by clearing or removing some terms diversely used and understood, or by silencing some peremptory expressions and absolute definitions, setting a modest bound to the inquisition of curiosity and singularity in matters unsearchable. Whether we may be accorded in the general heads, and the branches and consequences left free for the exercise of every man's several gifts, so they depart not from common unity, and give not public scandal by obstinate opposition. Whether this or some other way may be found of reconcilement. If the questions be of the second sort, then whether the forms & diversities of government may be left free to every Nation and Church, without the breach of brotherly love and charity, and of the union and communion of Saints. Whether, although we judge it fit to hold those forms amongst ourselves in Great Britain, and to continue them, being settled, without alteration, yea, to persuade them what we can upon others for uniformities sake; If it be charitable to suffer other Christian Churches without (holding the same faith with us) to be embroiled and exposed to ruin, thereby to settle them amongst such as hold them not to be indifferent. And whether upon the other side it be charity in them who are at liberty, to condemn us and all other Churches of Antichristianisme, who use those forms and esteem them indifferent. Whether it can be imagined that we will in France by Treaties, Articles, and Arguments, or in the United Provinces by real assistance, or in the Palatinate by chargeable Armies, deal so seriously and effectually for the upholding and replanting of Religion, as long as these differences remain undetermined, unsettled, unreconciled, as the Papists do for the planting of their Superstition, or, as we would do if in all respects we were perfectly one. And whether the Religion in France the United Provinces, and the Palatinate, be not the same in substance with that in Great Britain, which we should not do well therefore to discountenance and abandon for the outward form sake. These points in the humility of my Soul, and as in the presence of God the Searcher of the Heart, and the judge of all men, and all actions, I present with all fear and reverence to the eye and consideration of my Superiors, not with any purpose to contend or saucily to censure the contrary resolutions of such as God hath placed over me in authority, or to give them the least offence or distaste by propounding these things publicly, or as a man that thought myself able to direct in these bottomless Depths, or to sail in these Seas by myself and my own skill without Compass, where no Land can be seen; but hoping hereby to give occasion, to men of place and ability, to study the point, and to pursue it to purpose to a final resolution and determination. And if these poor unworthy papers of mine shall ever have the happiness to kiss his Majesty's hands, or the hand of any that may whisper a plain truth into his judicious ear, than I humbly desire he may know (and from my Soul, and the sincerity and simplicity of my Heart, I speak it) that nothing could have moved me to write what I have done (lest thereby I should offend his Majesty, whose wisdom hath been pleased to run a contrary course) but only that I feared to offend God by concealing this truth from the ears of his Majesty, and the rest of his loyal Officers and loving Subjects, which I am fully persuaded God put in my Heart to the end I should utter it. And to encourage me and provoke me the more to this work, the infirmity of this Season and of my body with it, are continual messengers telling me I must make haste, for I am not likely to stay long here, but I must appear before his Tribunal, where Kings and Beggars Pr. 12. 2. stand upon even terms, and where men shall answer, as well for the concealing of truth, as for the venting of falsehood. The Pestilence also walks about the Street, and enters every man's door at night or noonday without knocking; This also makes me the bolder, as men that are in the heat of war, dare do more than upon cold blood. But my hope is in the unspeakable mercy of God, that he will persuade the Heart of his Majesty, and all others that shall read this Treatise, that whatsoever is herein utrered, proceeds from an upright and good intention, thereby to help to unite the reformed Churches in one, and to remove or qualify such differences as hold them divided, to the great advantage of the enemy: Wherein if I have tatled to little purpose, or perhaps a little too much, it is because I am able to do nothing but tattle; but were I able to do more, I would do it, that our devisions might not be told in Gath, nor our nakedness published in the Streets of Askelon, to the rejoicing of the public enemy. For I know how much it concerns the Reformed Churches that they should be united in one (if it be possible) that the humours of men might be mitigated, and made in love with Peace, which is so much in their mouths. And I know how much it concerns the prosperity of our Church and State, and the peace and prosperity of all Reformed Churches, that England and Scotland should first be perfectly united. I know what advantage even in opinion, much more in action, the enemy takes from our division; and I fear even some of those who pretend to be Chyturgions to close the wounds, do make them wider upon purpose by pressing the Flesh too hard. Force never did good, especially with fiery natures, but mollifying Oils of interchange and abatement, may by kind conference close and consolidate all differences. And upon the other side I know how much those Spirits have disadvantaged the cause, that have made their breath bellowes only to blow up contention by opposing Superior powers with violence, and dipping their pens in Gall and Vinegar, have exasperated the humour without any other profit to the cause then provoking of farther prosecution, where patience, submission, and expectance might have qualified and allayed the heat. In which regard I could wish that men howsoever forward and zealous that way, would be wary how they stir up coals of contention by writing against juda, as if they writ against Egypt, lest they kindle a fire to the great hurt of the Reformed Churches, which may waste that strength and Spirit within, that, employed abroad, would waste and consume the foundation of Babylon. I specially I wish this course were taken at this time, when his Majesty hath been graciously pleased to condescend to our weakness, and to secure our fears and jealousies, by open protestation, that his whole intention is to procure and effect the good of the Reformed Churches and Religion, in all his designs; that he will never entertain Treaty to the contrary; and to resolve us of this (a thing that he need not) hath made a fearful imprecation against himself and his posterity, in case he do otherwise. It is no more than reason that we believe what we hear him say and swear, and show so much good manners at least, as to meet him half way upon our knees, when he woos and invites us to come; attending a while with silence and patience his Majesty's leisure and pleasure, for the timely fulfilling and perfecting of these promises; which as it is my resolution to do out of duty, so I wish it were the resolution of all others; especially considering if ever we may have hope in outward means for effecting amity and unity amongst the Reformed Churches (a thing so much desired by all that know how to desire that which is good) we may expect it in his Majesty's peaceable Reign, who is made by God an able instrument to this end, being acquainted with all the controversies that trouble the Church, and exercised in all the differences both concerning fundamental and circumstantial points, and armed with power, art, and argument beyond all other princes, to accomplish this work, which would make him more famous, being finished and compounded by his means, then if he had conquered the whole world. And now to conclude by returning to the Roman Catholics, I desire them that they would not slightly pass by that judgement of God executed upon their Brethren in the blackfriars, but that they would lay it to heart, and confess ingeniously it was neither Chance nor Accident that did it, but the Hand of God's power, which is in all actions, yea, in the overthrow of that house wherein the children of Just job feasted. Shall there be evil in a Amo. 3. 6 City, and the Lord hath not done it? Who is he that saith and it cometh to pass, & the Lord commandeth it not? Confess then your wisdoms had charmed many wise and sensible men, but you could not charm senseless Stones. Man may be mocked and deluded, God cannot. Submit yourselves therefore to him, Kiss the Son lest Ps. 2. 12 he be angry, and so ye perish from the way, when his wrath is kindled but a little. Acknowledge your Pope to be Antichrist, that Man 2 Thes. 2 of sin, that Son of perdition, that sits in the Temple of God as God (that is dispensing, pardoning, absolving, binding the conscience, making new Articles of Faith, which none but God can do) exalting himself also above all that is called God, and worshipped, that is, above Kings, Princes, and Governors, Civil and Ecclesiastical, above Saints and Angels, whom he appoints to be worshipped, and canonizeth or condemneth at pleasure. All those that writ, and dispute, and labour the point so eagerly about personal and visible succession, thereby to retain you still in their superstitious bonds, do but labour to prove the Pope to be Antichrist. For proving a visible Temple of God at Rome, they prove a visible Antichrist to be there. The Field was well known to be Math. 13 the Householders, wherein he first sowed Wheat, & the envious man after sowed Tares. If it had belonged to the envious man, why should the Householder or his Servants complain? Might not he sow what Grain he would in his own Field? But it was not his Field, it belonged to the Householder, and therefore his intrusion, to intermingle Seed for the spoiling of the whole crop, was an effect of Envy. The Doctrine of Christ and Antichrist is mingled in your Church, as the Tares and Wheat both in one Field; do but distinguish that which is of God, and that which is of man, and the controversy is cleared. We confess you have saving Truth amongst you, but it is mingled with all-condemning falsehood, as Apotheocaries mix poison and preservatives. And therefore the rising of Antichristianisme in the Church, is called, A Mystery of Iniquity, for the subtle and close creeping in of Error, and winding about the Root of Truth, so that they seemed all one, and of one age. This Mystery began to work even in the Apostles time, and good men perhaps, out of good intention, were made Seeds-men against their wills, whilst one invented one thing, another man another; one added this Ceremony thereby to entice the people, another that to win the Heathens from a grosser Idolatry to a less, as they thought; and thus doubtless if Error be examined it shall be found to be very old, and much of it fathered upon none of the worst men; nay, much of it will be found to be so ancient, as the time when it was brought in, and the person who introduced it, will hardly be found; yet if this be compared with the pure Wheat of the Word, which God by his Son, and the Ministry of his Servants the Apostles of Christ, hath sown in the Church, it will easily be found to be Tares and trash of humane invention. Do but cast Mar. 5. 15. out the Devil therefore, whose name is Legion or Multitude, and the man is ours which is amongst you, and will sit quietly at jesus Feet. Acknowledge also your Rome, as it is the Seat and Sea of Antichrist, and the Head City of your Church, to be Babylon; and as in the ruins of Shilo, jerusalem was jer. 7. 12 taught to see her future misery, so in this shadow, behold what the Lord will do (though perhaps mystically, as Rome is mystical Babylon) to the Synagogue of Satan, which you now style the Roman Catholic Church, when it shall be fulfilled which the Spirit of God proclaims, Apocal. 18. 2. Babylon the great is fall'n, is fall'n, etc. Not that I believe the City itself shall be ruined and burnt, the Houses and Temples pulled down, and your Pope no more named; but that I think the Truth shall be revealed to such as now sit in darkness and in the shadow of death, and then Kingdoms, and Countries, and Churches, will one after another reform themselves, and forsake the Doctrine of Devils, that absurd Superstition and Idolatry, which you now zealously, out of a scornful Ignorace, exercise, thinking you do therein God good service. This seems to be Hieroms opinion upon these words, 2 Thes 2. 8. Quem Dominus D. Hieron. Com. in Mich, C. 5. interficier Spirituoris. Haec interfectio non abolitionem significat (●aith he) This interfection doth no signify a total abolition, but a cessation of evil life which they led before. Et destruet illustratione adventus sui. And shall destroy with the brightness of his coming. Nun quam autem destrueret, si interfectio, abolitionem sonaret, cum iam esse cessasset. But let us return to consider the words used by the Angel, Apocal. 18. 2. Babylon the great is fallen, is fallen, and is become the habitation of Devils, and the hold of every foul Spirit, and a cage of every unclean and hateful Bird; For all Nations have drunk of the Wine of the wrath of her Fornication. (Mark the note of universality, whereof the Church of Rome so much glories, All Nations; Mark also the Metaphor used to express beguiling Error, Drunk; The most wise and learned man, may be overtaken and mistaken in drink.) And the Kings of the Earth have committed Fornication with her. (Mark the Metaphor, doting Lust will do much.) And the Merchants of the Earth, are waxed rich through the abundance of her delicacies. (Mark the Metaphor, for covetousness and commodity will prevail very fare, and make even good men look through their fingers; but for bad men they will easily be persuaded to prove such Merchants as judas was, and to sell their Master Christ for pleasure and profit.) Here is the strength of Wine, of Women, and of Wealth, or of the King, joined 1 Esd. 3. 10, 11, 12 against the strength of Truth, yet at length, Magna est veritas & prevalet; Truth is strongest, and bears away the victory. Yet Truth must struggle for the victory, her opposites are strong enough to strive, and will not be conquered till we have fought under her Banner, and resisted unto blood. Heb. 12. 4. Now after you have heard and considered this advisedly, then attend to that which follows immediately after at the fourth Verse. And I heard another voice from Heaven, saying, Come out of her my People (God hath a People, God hath a number of Elect names, God hath a Church in Babylon.) that ye be not partakers of her sins, and that ye receive not of her plagues; For her sins have reached unto Heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: In the Cup that she hath filled, fill to her double. How much she hath glorified herself and lived deliciously (Mark; what she hath assumed, challenged, and arrogated to herself.) so much torment and sorrow give her: for she saith in her heart, I sit a Queen, and am no Widow, and shall see Es. 47. 8. no sorrow. (Doth any Church boast so but the Romish?) Therefore shall her plagues come in one day, death, and mourning and famine, and she shall be utterly burnt with fire, for strong is the Lord God, who judgeth her. Stronger than all the Kings that would defend her. And do not say, or hear others saying, that such as perished were greater or less sinners than the rest of the Romish Idolators that survive (since we judge not their persons, but opinions and actions) For except ye repent, ye shall all likewise perish. The Lord open your eyes that you may discover Antichrist in the midst of his masking, and open your ears that you may hear Christ in the midst of the Candlesticks, and turn your hearts from following the vanity and Idolatry of those superstitious Fathers of your Flesh, that you may believe the Verity of God the Father of your Souls, and so possess an eternal habitation with him in Glory and Immortality. Amen. FINIS.