EDOM AND BABYLON Against JERUSALEM, OR, Meditations on Psal. 137. 7. Occasioned by the most happy Deliverance of our Church and State (on November 5. 1605.) from the most bloody Design of the Papists-Gunpowder-Treason. Being the sum of diverse Sermons, delivered by Thomas Uicars B. D. Pastor of Cockfield in Southsex. This our Deliverance was such a marvellous work of God, that it ought to be had in an everlasting remembrance; and the rather for that the Papists in blind corners, most shamelessly give out, and go about to persuade simple people, that there was never any such thing intended by them, as the Gunpowder-treason, but that it is athing merely put upon them to make their religion more odious.  
Printed at London by E. P. for Henry Seyle, dwelling in St. Paul's Churchyard at the sign of the Tiger's head. 1633.   

On the 5. of November.  
Prospera lux oritur; linguis animisque favete:  
Nunc dicenda bonâ sunt bona verba die.  Ex Ovid. Fast, lib. 1. Psal. 31. 23. 
O love the Lord all ye his Saints, for the Lord preserveth the Faithful, and plentifully rewardeth the Proud-doer.  Psal. 9 16. 
Higgaion. Selah. i e. Res meditanda summè. according to junius. This is a thing most worthy our serious consideration.   

A Summary, or, The most remarkable points delivered in these Sermons.  

THe Gunpowder-treason-day is a Festival appropriate to the Church of England, pag. 1, 2, 3.  
The devilish devise of the Gunpowder-plot exaggerated, pag. 6.  
The effects, likely to have ensued upon the treason, if the hand of God had not dashed it, pag. 10.  
What we are to think of those imprecations in Scripture used by the Saints against their enemies, p. 13, 14 etc.  
Whether it be lawful for us to curse our enemies in the name of the Lord, according to the example of the Saints, p. 17.  
The persecutors of the Church, and namely the Gunpowder-Traytors are the children of Edom by moral imitation, p. 21.  
The enemies of God's Church, Worldlings in general, and the Popish-faction in particular are a company of carnal fleshly minded men, p. 23.  
The enemies of God's church, Worldlings in general, and the Popish faction in particular are most cruel and bloody-minded men, like their father Edom, p. 29.  
The wicked are ready to join hand in hand to vex the church, and to effect wicked matters, p. 50.  
Neither affinity nor nearness of kin, nor any bond of love can quench that hatred which the enemies of the church bear unto it, p. 58.  
It is the property of wicked men to rejoice in evil, p. 62.  
The Lord's name (who is the keeper of our Israel) is to be blessed and praised for our most miraculous deliverance, p. 70.    

TO THE RIGHT HONOURABLE THOMAS, LORD COVENTRY, Baron of Alesborough, Lord Keeper of the great Seal of England, and one of his Majesty's most honourable privy Counsel.  
RIght Noble Lord, The fame of your Honour's most religious and righteous proceedings in that high place of authority, wherein his sacred Majesty hath most worthily seated you, doth so spread itself far and near, that he is very envious that doth not acknowledge it, very impious that doth not heartily thank God for it. The assurance of your Honours sincere love and affection you show to God's cause & true religion, that continual countenance and encouragement you give both to the professors and publishers of the Gospel, that facile ear you lend to all honest suppliants hath drawn me on (though I be the meanest of ten thousand) to make so far bold as to present unto you these few leaves of paper, which I was desirous should come abroad under your name, both that I might thereby find shelter against the virulent tongues of that 
a 〈…〉  viperous brood, the jesuited Papists, enemies of our Church and state, to whom I believe these Sermons will 
b Veritas odium 〈◊〉 Terent.  not be very welcome; and also that I might hereby show myself thankful in some poor measure to your Honour in the behalf of my uncle, who by your good means next under God enjoyeth that means of living he hath, for which he is ever bound as your Honour's 
c Bede is an old Saxon word and signifies, praying so that, Bedeman in the language of our Ancestors is a Praying man, or a man addicted to prayer.  Bede-man to pray for your peace and prosperity even as long as he draweth breath.  
Go on, 
d Nobilitas sola estatque unica virtus.  right noble Lord, to be a pillar of piety and equity, a patron of the distressed and needy, a worthy Maecenas to learned men, and a religious Obadiah to God's Ministers. And I heartily pray God to think upon you in mercy and to remember all the good you have done to the house of God and the officers thereof. So prayeth  
Your Honour's most devoted in all observance, Thom: à Vicars.   

EDOM AND BABYLON Against JERUSALEM.  PSAL. 137. 7. Remember the Children of Edom (O Lord) in the day of jerusalem, how they said, Down with it, Down with it, even to the ground. 
GIve me leave to begin the exercise of * this day with the words of S. Bernard, 
Novem.  Serm. 5. de dedicat eccles. Hodierna die, fratres, solemnitatem agimus, eamque praeclaram; 
Praeloq●●  Today, Beloved, we celebrate a Festival and that a great one. 
D. D. 〈◊〉  For whether we consider the great danger, wherewith we were compassed, as upon this day, or that great deliverance which God hath wrought for us out of that danger, as upon this day; Solennitate● agimus eamque praeclaram, it is a Festival we celebrate & a great one too. Quae tanto nobis debet esse devotior, quanto est familiarior; as the same Bernard hath it in his first Sermon; which of all other Festivals is more solemnly and more devoutly to be observed by us, for that it is more proper and peculiar to our Nation than to any other. Nam caeteras quidem sanctorum solennitates (as he goes on there) cum ecclesiis aliis habemus communes. The other Festivals and Holy days in memory of the Saints are common to us with many other Churches; Haec verò sic nobis est propria, ut necesse sit vel à nobis eam vel à nemine celebrari, but the solemnity of this day is so appropriate to the Church and state of this Kingdom, that I know not any Country in the world that hath so great cause to keep it Holiday, as we of this Nation have. The Israelites, in memory of their deliverance out of Egypt, from the bondage of Pharaoh King of Egypt, were to keep a solemn Holiday. And Moses gives them a memento to think on that day, Remember this day in the which ye came out of Egypt, Exod. 13 3. And the jews afterward, in memory of their delivery from the malice and wrath of wicked Haman, who had appointed them all to the slaughter, kept a Holiday with feasting and much joy, yea, and they promised that the days of that anniversary solemnity, called the days of Purim, should be remembered and kept throughout every generation. and every family, and every Province, and every City, even those days of Purim should not fail among the jews, and the memorial of them should not perish from their seed, Hest. 9 28. Beloved, this day's deliverance, which Gods right hand hath wrought for this Land, is much like to the delivery of Israel out of Egypt; for Rome is Egypt mystically, and so it is called in the Revelation, and we were delivered from the bondage of Rome this day, and we were delivered from the tyranny of the Pope of Rome, which yoke some of our friends would have put upon our necks this day, if they could have had their will; and shall we not then remember this day, wherein we came out of Egypt? This day's deliverance is much like the deliverance of the jews from the wicked devise of Haman, the jews Adversary. For was there not powder prepared to blow us up? was there not Fire and Faggot provided to burn us up? were we not all of us as sheep appointed to the slaughter? and shall not then this day be remembered? shall we suffer the memorial of it to perish from us or our seed for ever? Oh no, The Lord hath so done his marvellous works as upon this day, that they ought to be had in everlasting remembrance. This is the day which the Lord hath made, we will rejoice and be glad in it, Psal. 118. This is a day of the Lords own making; not as though the Lord did not make all the other days as well as this. Yes, (to speak with Cassiodore) Fecit omnes, sed hanc singulariter, he hath made all the days in the year, and one day telleth to another the goodness of God their Maker; but he hath made this after a singular manner, because this day makes report of a singular favour the Lord hath wrought for us upon it; fecit totos, sed non tales, he hath made all the other days, but he hath not made them such as this: and therefore, seeing God hath set a mark upon this day, and given it a pre-eminence above its fellows, the 〈◊〉 of the days of the week, I except always the Sabbath as the Lords day, but I mean the rest of the days of the week; 
D. D. C●  seeing (I say) God hath set the print of his own finger upon it above the night, there is reason that we should celebrate this day above the nights. To observe days and years and new Moons, and to make every day a feast day, this is supra, it is above all heathenish superstition. To observe no days at all but the Sabbath only, this is infra, it is below a Christian profession. I confess time and place, both are quantities; and 〈◊〉 nuila est vis, nulla efficacia, there is no virtue nor 〈◊〉 in quantities, so we are taught in Philosophy; notwithstanding▪ yo● know we give respect to the place for the persons sake that sits in it; and why then should we not give respect to the time for the work that is wrought in it?  
Let no man think my speech superfluous, or account this Preface I have made as impertinent. For it serveth both to rouse up the 〈◊〉 and untowardliness of some, who have neither good conceit of this or any other 〈◊〉; and it serveth likewise to commend 〈◊〉 and readiness to assemble yourselves (all other business set apart) at this time in Gods: House, to keep this day holy unto the Lord, as the wisdom of our state hath decreed and the piety of our Church hath well ordered.  
There is none here present, I take it, that can be ignorant of the business of this day, and for what we are met together at this time in the House of God. It is to give God thanks, and to continue a thankful remembrance of his mercy in the deliverance of the whole Church and Kingdom of England, from the most barbarous and bloody intended massacre in the Gunpowder Treason. A Treason! (horresco referens) which I can never think upon, but it makes my hair to stand on an end, not conceiving in the word● by what name to express it, whether I should call it the miracle, or rather the monster of all treachery, the marrow, or rather the quintessence of all villainy. A Treason, so uncouth and unheardof; so matchless, and unpareleled; so prodigious and devilish in each respect, that after-ages may peradventure be so amazed at the reading of it in our Chronicle, that they will have hardly any faith to believe i● for a true story, but take it only for some 〈◊〉 Poeticum, a devise to express some matchless masterpiece of treason; it will scarce sink into their heads, or settle in their hearts, that ever there should such a devilish plot have been attempted or acted by any that call themselves the sons of Adam. A treason, quam nec sol, qui omnia intuetur, aspicere 
D D. Co●k  which neither the Heaven, which beholdeth all things, could look upon without blushing; nec terra, quae omnia sustinet, nisi eviscerata suscipere, nor the Earth which beareth up all things could admit of without violent digging into her bowels; nec Nox, quae monstrorum matter est, tegere & occultare sustinuit, nor the Night which is the mother of monsters and midwife of wickedness, could endure to cover or keep close, but must needs vent shame and confusion to the Authors and Actors in it. Quid tale immanes unquam gessisse feruntur. Look upon Turks and jews, revolve the Annals, and search into the manners of the most fierce and furious Nations, and tell me you that are conversant in History, if ever you met with such a bloody practice? you that have spent some time abroad in foreign parts, tell me if ever you heard of such a barbarous plot?  O mites Diomedis equi Busiridis arae. 
Clementes! if they be compared to this prodigious tragic Gunpowder stratagem, of which we are now to speak. If the grape-gatherers come unto thee, would they not leave some grapes? if thiefs come by night, they will destroy till they have enough; and but till they have enough, jerem. 49. 9 But these merciless men, 
M. Dunster.  playing the parts of furies in the shapes of men, these Ignatian Pyrachmons will down with all at one blow, they will bury in one common fire rem regem Regimen, Regionem, Religionem; Root and Branch, Head and Taile, the Government of the Region, and the Substance of Religion, Patrem & Patriam, our Country and th● Father of our Country, the King and hi● Peers, the Reverend Clergy, the Renowne● Nobility, the Sages of all Cities, and Flowe● of the whole Communality, and only, I think, to see an image of Tophet and Hell in thi● World. I would gladly set forth the horribleness of that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that universally intended destruction and desolation of thi● Land, that seeing the greatness of the danger toward, we may the better consider of the greatness of our Adversaries malice in ploting, and the greatness of God's mercy in discovering the plot. But I am not able to depaint it out unto you in lively colours, according as my desire is, neither will the nature of the thing suffer it; only, because we are more sensible of such things by the event, give me leave in a Sciagraphie to set before your eyes the events that were likely to have ensued upon this horrible treason, by which, the treason may be, if not fully deciphered, yet in some ●ort at lea●t shadowed and represented.  
Suppose the King and Queen with all the Nobles, Bishops and judges were assembled together in the house of Parliament to consult and deliberate touching the weighty affairs of this Kingdom, as indeed it was appointed. And suppose then under this house in a Vault there were laid thirty Barrels and four Hogsheads of Gunpowder with Faggots and iron Bars upon them, as there were indeed. But now go on, and imagine the train to be laid the powder fired, the terrible blow given, and on a sudden imagine the whole building to crack asunder, the planks all on a flame, the beams and stones flying in the air, the joints and members of all the worthies of our Land, rend and torn and scattered one from another the walls of the street bedawbed with men's brains, the ways bedewed with men's blood, scarcely so much as one bone left of a great many for burial. Then imagine you see the Church adjoining as with an earthquake dejected, the Monuments of the dead defaced, the Hall of justice demolished, the Records and Charters of the Kingdom perished, the whole circuit thereabouts turned into smoke and rubbish. Then imagine you see the City in an uproar, the Country in perplexity, the Papists every where up in arms, the Spaniard with his forces landing upon your coasts ready to join with them, your houses rifled, your goods spoilt, your Maidens ravished, your Wives abused, your Children slaughtered; God's Temple profaned, the King's authority debased, the Pope's power advanced, the pure preaching of the Word abolished, the Idolatrous superstition of the Mass established. Truly all these consequents, and far worse, if I were able to express them, would have followed upon that vile and transcendent treason, if it had taken effect. The face of all things would have been quite altered, and the whole Kingdom turned topsy turvy. Caligula wished that all the people of Rome had had but one neck, that he might have smit it asunder at one blow. Truly in this Treason the neck of our whole State, 
Mr. Bolt●  both of Church and Commonwealth, the glory of this famous and flourishing Kingdom (the hope of posterity) was laid as it were upon the block. The instrument of death was lifted up by the damned instruments of the Pope of Rome, and was ready to give us all the mortal stroke, or, as they called it, the deadly blow; had not the Angel of GOD stepped in in the very nick; had not our merciful God by his most miraculous and immediate providence put to his helping hand and awarded the blow, and turned the edge of the Axe upon the neck of our Adversaries themselves. The net was spread, and the snare was laid, and the pit was digged, and the Hunters were gone out to drive us into their gins, and they had the game fair before them; but the net was broken by the finger of God, and the snare was discovered by the eye of God, and the pit that they had digged for us, they fell into it themselves, and were taken with their own mischief. If the Lord himself had not been on our side, now may Israel say, if the Lord himself had not been on our side when men rose up against us, they had swallowed us up quick when they were so wrathfully displeased with us; the waters had drowned us, and the streams had gone over our souls, the deep waters of the proud had gone even over our soul. But praised be God which hath not given us over as a prey unto their tooth. Our soul is escaped even as the Bird out of the snare of the Fowler; the snare is broken and our soul is delivered, and our help standeth in the Name of the LORD which made Heaven and earth, Psal. 124. a most sit Psalm to be sung at this solemnity.  
So now, having prepared your hearts and possessed your minds with the proper business of this day, I will with your favour descend to the handling of this place of Scripture which I have read for my Text, suitable, as I take it, 
〈◊〉.  for the time. The sum whereof is nothing else but a prayer of the Church against her malicious and implacable enemies Remember the Children of Edom, o Lord, etc.  
This Psalm is very pathetical, full of passions and affectionate passages. 
〈◊〉.  I may reduce them all not unfitly to these two ●eads in ●espect of their several objects; for either they respect the Church herself, for they respect the enemies of the Church. In the verses going before my Text you have laid down those passions and passages which respect the Church, and that both in her misery which is deplored, and in her prosperity, which is desired; but of these we have not now to speak. In the seventh verse and the rest of the Psalm there are laid down these passions and passages which respect the enemies of the Church. where ye have first an imprecation of evil: 2. An intermination of judgement. The imprecation in this, the intermination in the next. In the imprecation (which we have chosen for our theme) we are to consider these 2. things. 1. How the Psalmist in the person of God's servants devoves the enemies of the Church to destruction; and 2. how he describes and most lively depaints out unto us their condition. Of these in order, 1. how they are devoved: 2. How they are described.  
For the first, he prays God to remember them. Remember the Children of Edom, O Lord. 
Interpretatio.  Remember them? that is, when thou pourest out thy judgements upon sinners, let the vials of thy wrath fall full upon them; remember them, that is, repay them as they have rewarded us, requite their extreme malice with extreme punishment, and for their spite against the Church, let them feel the weight of thy displeasure: this is meant by Remember them. Thus we see the Psalmist prayeth in diverse Psalms, as Psal. 69. 22. Let their Table be a snare unto them, and let their prosperity be their ruin. Let their eyes be dark, and pour out them again, etc. and so in the 54. Psal. 5. He shall reward evil unto mine enemies, destroy thou them in thy truth: and so, in many other Psalms you have the like direful imprecations. Whereupon there falleth in here a question to be answered: 
Quaestio.  What we are to think of these imprecations and execrations used by the Saints against their enemies, and whether it be lawful for us to imitate them in this? The question hath two branches, I will answer to both distinctly. To the first, what are we to think of these imprecations which are frequent in the mouths of God's servants against their enemies; they 〈◊〉 seem to argue a very strange and not well. tempered affection, contrary to the moderation and patience of a Christian man, yea and contrary to Christ's command, Mat. 5. 44. where he bids us, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that persecute you. If we must pray for our enemies, why do the Saints pray against them? if we must do them good, why do the Saints wish them evil? if we must bless them, why do the Saints so eagerly curse them? if we must love them, why do the Saints express such an extreme and deadly hatred against them? 
Subject●●.  I answer it is true, the imprecations used by the Saints in Scripture against wicked men are very grievous and fearful, but we are not to think notwithstanding, that either they transgressed herein against the rule of charity, or sinned against the precept of Christ jesus. For, first, in all these imprecations they do not so much respect themselves and their own preservation, as the glory of God and the conservation thereof; the quarrel that they have with these men is not private but public; neither do they curse them because they are their enemies, but because they are Gods enemies, and the enemies of GOD'S Church. Secondly, in all these imprecations the Saints of GOD are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as take delight in other men's destruction, and rejoice themselves in seeing evil befall other men; for they do not wish these judgements to befall upon their enemies out of any spite or spleen or thirsty desire of revenge, but because they understand by this means the glory of GOD'S justice is to be made manifest before the faces of the children of men. God will have his glory even of sinners; either in their salvation, if they turn unto him; or in their confusion, if they continue obstinate. In the salvation of sinners the mercy of GOD carries away the glory, 〈◊〉 the confusion of sinners the glory reflects upon God's justice. It is true, GOD delighteth not in the death of any sinner; neither will he have any of his Saints to take delight in the destruction of any wicked man: but God desireth the glory of his justice to be manifest, and the Saints of God may desire that the glory of GOD'S justice may be made manifest, though it be by the death and destruction of wretched and unrepentant sinners. Thirdly, in all these imprecations we are not to think that the Saints of God were carried away with the fire and fury of some preposterous zeal; but led and directed by the discerning prudence of a prophetical spirit, did curse and devove not every enemy, but those whom they knew GOD had set a mark upon, as upon Cain, and utterly rejected from the society and company of his Elect Children. Lastly, we must know, as Saint Augustine hath observed, that these imprecations are not only prayers but prophecies, being indeed prophetical denuntiations of those fearful judgements which should certainly overtake and overthrow all the enemies of God and his Church without repentance; and therefore in all these imprecations, as the affection is not at all distempered, so neither is there any violation of patience, any branch of charity, any neglect of the precept of Christ.  
Now for the second branch of the question, what is lawful for us to do in this case, 
Fabritius  whether we may imitate the Saints in this, I doubt not but that we may, if we admit these limitations, and take a few distinctions along with ush: 1. We must diligently distinguish betwixt the cause and the person that maintains the cause. As touching the cause, if it be an evil cause, we may condemn it and lawfully pray against it, whatsoever the persons be that maintain it. It is clear by the example of David, who prayed against the wicked counsel of Achitophel, 2. Sam. 15. 31. And by the example of the blessed Apostles, who prayed against the plots and practices of Herod, and Pilate and the Pharisees to stop the current of the Gospel, Acts 4. 29. As touching the persons of our enemies, we are to note this distinction: Some are private enemies, some are public. If they be private enemies only, we must distinguish betwixt their nature and their sin: Their sin we may pray against; Yea, I will pray yet against their wickedness; but their nature, we must not wish evil unto it, we may love the man and hate his sin; and howsoever it is a man a sinner that I hate and pray against, yet it is not qu● homo, as he is a man, but qua peccator, as he is a sinner. For here Saint Augustine's rule is good, Omnis peccator, in quantum peccator, non es● diligendus; no sinful person, as he is sinful, is to be loved of us; De Doctrine. Christian. lib. 1. cap. 27. The sin even of our private enemy we may hate and pray against, but for his nature, the man himself, we must be so far from hating him, that we must love him, and we must be so far from wishing him evil, that we must be ready to do him all the good we can, as our Saviour commanded in his Sermon upon the Mount, Mat. 5. 44. and the blessed Apostle enjoineth Rom. 12. 14. 20. These are our private enemies. But if our enemies be public, that is, if they be not only our enemies, but the enemies of God and his Church, the enemies of the truth of God, and of the Religion in the Church, than we may curse them in the name of the Lord, and pray against them, according to the example of the Saints of God, but yet I pray you here take this Proviso. Those public enemies of GOD and the Church are of two sorts, either they be incorrigible, and incurable: or they be curable, and such whereof ther● may be some good hope of amendment, where there is hope of repentance and amendment, we must not pray against such, but for such, we must beg of God their conversion, as we see Christ prayed for his enemies upon the Cross Father, forgive them, Luke 23. 34. and the Protomartyr Saint Stephen prayed for his enemies at the last gasp, Lord, lay not this si● to their charge, Acts 7. 60. And so doth the Prophet David in diverse Psalms; in one he saith, Fill their faces with shame, O Lord, that they may seek thy name, he prays that God would let them come to a sight of their sin, and be ashamed thereat, and so be driven to seek unto God for mercy; and in another 〈◊〉 he saith, Let their judges be everthrowne in stony places, that they may hear my words, for they are sweet; he prays that God would send some fatherly chastisement and correction upon the chiefest of his enemies, that by the consideration of God's Ro● displing of them, they may be made to hearken unto God's Word obediently, and to relish it well in their palates. All this must be done, where there is any hope; but where there is no hope left of amendment, when they are become obstinate and obdurate in sin, desperate and incorrigible, when men are given up of God to a reprobate sense, as the Apostle saith, and to offend of mere malicious wickedness, as the Psalmist speaketh; 〈◊〉 this case we may pray against them, and be seech God to bring them to a speedy confusion and destruction, both for the manifestation of the Glory of his justice, and the deliveran● of his poor Church from their devilish ma● chinations. And such were these enemies spoken of in the Text, as shall appear by the description, which is the second general, and which we are now by the help of GOD 〈◊〉 enter upon, Remember the Children of Edom, etc.  
There is in this Psalm mention made 〈◊〉 two sorts of enemies, the Children of Edom and the Daughter of Babylon. 
Talibus n●minibus c●●venientissi mè sigura●tur verita● inimici. Id● meae ● quippy interpreta●tur velsa●●uinei vel t●reni. A●● in Psal. 8 And again Interpretatur Edom sanguis; 〈◊〉 & pumcè Edom dicitu● August. in Psal. 136.  And I grant that the Text is principally meant of the Edomites and Babylonians which afflicted jerusalem, or the Church of the jews then, in their sore captivity; for to those days this Psalm hath reference: But yet, as I take it, it reacheth farther, and may very fitly be applied even to all such as bandy themselves against the Church of God in any age, or at any time whatsoever. So that upon this reckoning, the Powder-Traytors, above twenty years ago, were these Edomites, and that scarlet Whore of Rome, was this Daughter of Babylon; as both our Church signifies not obscurely in the first Collect of the Service for this day, having relation to this Psalm, and as I trust to make it plain unto you in my following discourse.  
For the better conceiving of this, take a distinction: There are three sorts of Children I meet withal in holy Writ. 1. Children by natural generation. 2. Children by spiritual adoption. 3. Children by moral imitation. 1. By the natural course of generation, so we are the Children of our natural parents which begat us. 2. By the grace of spiritual adoption, so the Elect and servants of GOD are called the Children of God. 3. By the likeness of moral imitation, and that two ways, either in good, or in evil; in good, so the faithful are said to be the Children of Abraham; being followers of the faith of Abraham; in evil, so the wicked miscreants of the world and enemies of the Church may be said to be the Children of Edom, being imitators of Edom's sins and wretched courses. Now there are two things in Edom, especially to be observed, wherein his posterity do imitate him, and walk directly in his steps; the first is carnality, the second is cruelty; of both these in their order.  
For the first; Edom which is Esau you know was a carnal man, a man al●gether addicted to his belly cheer, preferring it to his Birthright, for he sold his Birthright for a mess of Pottage; and upon this the Author of the Epistle to the Hebrews gives him the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a profane fellow, Heb. 12. 16. So these Children of Edom, they are a company of carnal men, little careful of the main, but altogether taken up with the profits and pleasures of this life. This is true whether we understand it of Worldlings in general, who are out of the Church, and so are enemies unto it, or of the Popish faction in particular, who, under the cloak and colour of the Church, do persecute the Church and waste it extremely.  
As for Worldlings generally their carnality is too well known, they are just of the humour of the rich Glutton in the Gospel, to climb to great wealth, and to be richly clad, and to far deliciously every day, and to say to their soul, Soul, thou hast much goods laid up for many years; Ede, bibe, lud●, post mortem nulla voluptas, Eat, drink, and take thy pastime. God fills their bellies with his hid treasure, and in these earthly things they hug themselves, little caring to enter into the heavenly Canaan, they plant themselves here, and set up their rest on this side the River, for they have their portion in this life; whereas contrarily the Saints of God are Citizens of heaven, in this world they are but strangers and pilgrims. A●d this is the reason why the world hateth them, and why these carnal men of the wo●ld persecute them; even because they are contrary unto them, because they are strangers to their sinful courses. So saith our Saviour, If you were of the world, the world would love his own, but I have chosen you out of the world, therefore the world hateth you, joh. 15. 19  
As touching the Popish faction, I mean those that addict themselves to the Pope and make it there only study to hold up and enlarge the Satanical pomp and pride, the Sardanapalicall riot and luxury of that man of sin and his rabblement; I say they are carnal and fleshly minded men. What other manner of persons I pray you were those, that had their hands ●oule in the gunpowder-treason? I come not here to blazon their works, or to set ou● the story of their lives. This I am sure of, that the arch-traitor Garnet, the Priest, was noted for an ambitious fellow, aiming at a Cardinal's Hat, & such an one as did indulgere genio, love his belly too well, & such an one as would often use to sacrifice to Bacchus, being very usually cup shotten; yea, the very night before he was to be executed, (mark the holiness of this stramineous Saint) the very night, I say, before his execution, he was observed to be as drunk as a beggar, and so sottish that he could not speak a wise word, 
D D. Ab●o●  as the worthy Bishop of Salisbury relates it out of the mouth of faithful witnesses in his Antilogia, written against Eudaemon johannes, the Grecian Bishop. The Religion of Popery, as it is most agreeable to the corrupt nature of man, so I verily think, there is not any religion in the world, except it be Mahometisme, the younger sister to Papisme that gives more way to the flesh, and opens 2 greater gap to sensuality and carnality and all manner of licentiousness, than the Doctrine of Popery doth, as it is taught in these days. Witness first, their doctrine of dispensations, whereby they teach that the Pope hath power to dispense with the Word of God, 
D D. Bear  and with every Co●mandement of the Law; and not only with the Law, but with the Gospel too, and the Epistles of S. Paul. Now to what horrible looseness and lewdness of life doth this tend! and what sin is there, be it never so heinous, which a carnal man will not be encouraged to commit by this licentious doctrine? incest, sodomy, adultery, perjury, rebellion, all these have been dispensed with by the Pope's holiness; there are such evident and apparent instancesto prove this, that it cannot be denied. Witness 2. their doctrine of Pardons and indulgences, which are impudent and shameless. Their taxa poenitentaria Apostolica, whereby impurity is granted to every sinner and pardon for every sin, be it never so grievous, so be that the party payeth according to the rate of absolution he is taxed upon that score, shall stand as a sufficient witness against them in this point. Now is not this a doctrine of licentiousness? when they make sin but a money-matter, nay more, when for bowing the head, or saying over a short prayer, visiting a Church, creeping to a cross, wearing a crucifix, and the like, pardon may be purchased for sins without number, and that for years without number. Witness thirdly, their doctrine of auricular confession, the practice whereof what a gap to uncleanness it opened, Nectarius Bishop of Constantinople saw well, when he banished it out of his Church, as the Tripartite story showeth, and Agrippa likewise testifieth, when he calls it genus quoddam lenocinii, a Bawd to uncleanness; for that Priests and Friars, having hereby under pretence of Religion free access unto women, it falleth out many times that whose souls they should gain to God, their bodies they do sacrifice to the devil. Witness fourthly, their doctrine of constrained chastity and prohibiting of marriage, which Saint Paul calls the doctrine of of Devils. Paphnutius a good Bishop saw well what cause of horrible impurity and 〈◊〉 it was like to be, and therefore he very stoutly opposed the decree of constrained single life made in the Nicene Council, and all the Fathers in that Council, pondering his reasons, were willing to forgo their own and yield to his judgement, and so revoked the decree, as is plain by the story. But Gregorius Magnus had a more full insight into this matter, when the heads of more than 6000. Infants were raked out of a pond before his face, which made him confess his error in tying Priests to a single life, and commend the Apostles advice, It is better to marry than to burn; and he added moreover, It is better to marry than to give occasion to such abominable murder. Witness fifthly, their doctrine of venial sins, giving manifest occasion of liberty to the professors thereof. It is too plain it needs no proving. Witness sixthly, their doctrine of implicit faith and ignorance, which they call the mother of devotion, and debarring of the people from reading the holy Word of God. This cannot choose but be occasion of great licentiousness; for as Chrysostome ●aith well, Scripturarum ignoratio baereses peperit, vitam corruptam invexit, sursum & deorsum omnia miscuit, the ignorance of the Scriptures hath bred heresies, brought in corruption of life, and turned all things up side down. What should I tell you of Rome itself, the holy mother of these holy doctrines? In what place of the world is there more impiety, cruelty, atheism, impurity, poisoning, treachery, and all manner of villainy reigning, than in Rome under his Holiness his nose? Did not Mantuan one of their Poets say of old, Vrbs est jam tota lupanar? Did not the smell of Rome's filthiness offend Saint Katherine's nose, when she complained that in the Court of Rome, where should be a delicate paradise of virtues, she found a stink of hellish vices? But you will say, this was in diebus illis, the times are now changed, and perhaps there is a change and reformation in Rome. No such matter, but rather worse; did not D D. Redman, in the Book of Martyrs, being demanded his judgement of Rome, say it was sentina malorum, the very sink of all sin! The Trent Council indeed did promise a reformation; but after that was broke up, see how Claud. Espencaeus a Bishop of their own complaineth; All hope of reformation, saith he, is taken away; where under the Sun is greater licentiousness, clamour, impurity, I will not say madness and impudence, than in the City of Rome? Such & so great, as none can believe, but he which hath seen it, none can deny but he which hath not seen it. The Romanists quarrel with us, & complain much against the profaneness and uncleanness of our Religion. But if the Whore of Babylon and her adherents had not brazen foreheads, they would for shame cease to accuse us, and assume the aspersion upon themselves, being far more guilty, and their Religion directly tending thereunto, as I trust I have sufficiently proved. And so from the carnality of these Edomites, I come to their cruelty, 
II.  which is the second quality wherein they resemble their father. Of this (God willing) we will speak two ways: 1. generally. 2. in particular.  
In general note but this: Edom, that is, Esa● was a cruel man, the Text saith, He took heart against his Brother jacob and sought to kill him. As Edom dealt with Israel, so dealt the Edomites with the Israelites, we find they were always bend against them, they bore them a deadly grudge, and when they got an opportunity they would vent it. What cruel and bloody hearted men the whole race of the Edomites were, 
1. Sam. 2 18.  you may guess by that notorious butcher of God's Priests Doeg the Edomit when he had most maliciously accused the Priests for succouring David, and had brought them before Saul to be slain, and Saul would have had his servants, his guard, to fall upon the Priests, and they refused to imbrue their hands in their innocent blood; Doeg, like a dog, as he was, turned and ran upon the Priests, and slew the same day 85. persons that wore a linen Ephod, and not content herewith, like a greedy dog, that never could have enough, he entered the City of the Priests, and smote it with the sword, and man and woman, and child, and suckling, and Ox, and Ass, and Sheep, he spared none but put all to the Sword. Here was the right-tricke of an Edomite indeed. Note, saith Lyra, the exceeding great cruelty of this wretched fellow, in vastatione tot bonorum & in jugula●tione tot innocentium, which appears in these two things, the spoiling of so much goods, and the slaughtering of so many innocents. But you will say, 
tus homo Doecb, ●genus 〈◊〉 Doech. ●lugust. in ●al. 51.  one particular proves not a general. Was the whole Nation of the Idumaeans like this man? were they of the same humour with him? Just of the very same humour, which you will most liberally grant, if you do but read the prophecy of Obadiah; when the Lord doth a-purpose reprove and threaten them for their bloodthirsty malice and malicious cruelty against his people, 〈◊〉 12. and so forth out. Now this is true not only of the Idumaeans, the sons of Edom in naturality, but it is true of all other Idumaeans, the enemies of God's Church, which are the sons of Edom in morality; whether they be mere Atheistical worldlings, or wretched Antichristian Papists, they are a company of malicious, bloody, cruel hearted people against God's servants.  
First, for the men of this world, how hardhearted and cruelly fierce they have been against the children of the Church, the stories of all ages do most sufficiently witness; but especially the holy Scriptures; wherein by certain resemblances of them to the most fierce and revengeful beaits and creatures that are, the holy Ghost would not obscurely lay open the malice and wrathful cruelty of these men. Sometime they are called Bulls, Many young Bulls are come about me, fat Bulls of Basan close me in; sometime Lions, They came upon me with open mouth, as it had been a ramping and a roaring Lion; sometime Dogs, Deliver my Darling from the power of the dog; sometime Bees, They came about me like Bees; sometime Scorpions, Now thy habitation is among Scorpions. All these are wrathful, fierce, revengeful, cruel creatures. Such are the wicked of the world what should I tell you of the primitive time, and that fiery trial of God's Saints under the most barbarous and bloody persecutions? what rewards were proposed to them that could invent and devise the most uncouth and cruel torments? and what tortures could either man or devil devise which were not put upon the faithful Christians, who then in a manner died all most glorious witnesses of the truth, which they sealed with their blood. Some of them were racked, some were tried by mockings and scourge, by bond and imprisonment; they were stoned, they were hewn asunder, they were slain with the sword, etc. Heb. 11. 35. etc. There you have even a brief map of these torments, which the miscreants of the world poured like hailshot on the heads of God's servants. Saint Gregory hath enlarged the beadroll of these tortures, writing of the persecution under Nero, that wretched bloodhound, who as he was fed with sops dipped in blood, being a child: so when he became a man he took a delight to wash his hands and imbrue his heart in the blood of GOD'S Saints. So cruel a wretch was he, and so witty in cruelties, that it was the opinion of diverse Christians then living, that Nero was that Antichrist, as Saint Augustine relates, lib. 20. de civitat. Dei, cap. 19 I cannot stand upon all particulars. Let it be enough that Tacitus writes of him, how that Quaesitissimis poenis affecit Christianos', he did afflict the Christians with most exquisite and strangely-devised torments.  
That Author relates how that wretched Emperor would have Christians covered and sowed up in Bears skins, and the skins of other wild beasts, and so expose them to be worried and eaten up of fierce and cruel Dogs. All the four Elements are witnesses of his cruelty; for the earth, he made great deep pits and holes in the earth, and would throw them down headlong to perish there; for the water, he made diverse be bound hands and feet and head altogether and cast into the Sea to be choked there; for the air, he made diver be hung up aloft in chains to feed th● Birds of the air; for the fire, he made diverse be tied to the stake, and tumbled others bound into the fire to burn to ashes; not only so, but he was wont to take a great number of the bodies of Christians and make piles of them, and so set them on fire in u●um nocturni luminis, that they might serve as Beacons or Bonfires to give light in the night time to common passengers. O savage cruelty! I should but weary you quite to tell you of the cruelty of Domitian, whom Tertullian calls Neronis portionem, a limb of Nero; Eusebius, Neronis haeredem, Nero's heir in Savageness; or of Maximinus who for his wonderful cruelty some called another Cyciops, some Busiris, some Scyron, some Phalaris, some Tryphon or Gyges; Neque enim erat ●rudelius animal in terris, saith julius Capitolinus; or of julian the Apostata, Omnes qui praecesserunt impietate vincens, saith Chrysostome. Nazianzen calls him a mixture made up of jeroboam, Ahab, Pharaoh, and NabuchadneZZar, all famous for cruelty and impiety, or of the rest of that bran: men shall I call them? I cannot, for they put off all humanity, but rather monsters of men and incarnate devils. I must refer you to the stories.  
But you may say these were Pagans, professed enemies to Christ and Christianity, and therefore no wonder, if they maligned God's Children, and drove them from City to City, and hated them extremely, and persecuted them even unto death; but we hope there are none that call themselves Christians who are guilty of so great cruelty as you speak of: Yes, Beloved, I say it, and I will say it again, that the Popish faction are as guilty of this cruelty against GOD'S Church, as the very Pagans were, and that Popish Rome is as thirsty of blood as ever Heat henish Rome was, and therefore in the Revelation she is called that Scarlet whore which hath made herself drunk with the blood of GOD'S Saints.  
Because this matter will lie hard upon the Papists, among whom I verily think there are many honest men, that I may not do them wrong, nor my speech wrongly interpreted, I pray you observe with me this distinction. There is great difference betwixt these two, the Church of Rome, and the Court of Rome, Those worthies and men of renown, whom God stirred up to be reformers of the Church abused by Popelings, we had them all from the Church of Rome, and I doubt not but that God, as in every age from Christ's time hath had, so he hath at this day like wise a true Church even in Rome itself, which groaneth under the tyranny of the Man of sin, and desires a reformation, and seeketh it of GOD by prayer to make a purgation of his Church. We speak not of these, but we speak of the Court of Rome, that is, the Hierarchy consisting of the Pope and his Cardinals and the rest of his shavelings, and professed votaries, which worship the Beast, and have taken the mark of the Beast in their foreheads. These I call the Popish faction, and these I can prove to be as deeply stained with the blood of the children of God, as ever heathenish Rome was. They call themselves indeed the Church, the only Church, the Catholic, the mother Church; but I say they are not of the Church, nay, enemies to the Church, and that very Antichrist St. Paul speaks of was breeding in his time; briefly, I say of them as our Church hath taught me most pithily and truly, their faith is faction, their religion is rebellion, their practice is murdering both of soul & body. They murder the souls of those that depend upon them withtheir false & erroneous doctrine; they murder the bodies of those that stand against them either by poison, or by poniard, or by pistol, or by powder, or by some other more cruel, treacherous, and bloody practice: First, by poison, witness Lopez, that stinking jew, who was hired by the Popish faction to poison Queen Elizabeth: but that took no effect, being discovered before it could be acted; but the Monk that poisoned King john in a wassayling Bowl at Swinsted Abbey hit right upon it, and the Emperor that was poisoned in the Sacrament felt by woeful experience how cunning these men are in poisoning. Secondly, by poniard, witness the massacre in Paris, wherein the Protestants in most barbarous and beastly manner were stabbed, and in that abundance, that the very streets ran with the blood that was shed on that dismal Bartholomewes' Even; and the two last Kings of France, that were stabbed both of them, the one by Clement, which deed was commended by the Pope for heroic, and little in feriour to Christ's incarnation, in a solemn panegyricke at Rome made in his praise; the other by Ravilliacke, that forlorn wretch, can testify unto the world how fruitful their doctrine is in stabbing and killing, yea even of kings themselves. Thirdly, by pistol, witness that pistol that was provided to make Queen Elizabeth away, and though the traitor failed in the performance, yet the malice of the adversary was never the less; witness that bloody Minerius, that set a young man of Merindol against a tree, and made him be shot through with harquebusses. Witness that pistol that was discharged in the breast of that worthy Admiral of France, of who it was said, BARTH O L O MEUS FLET Q VIA GALLICV S O CCUBAT AT LAS, the numeral letters of which verse make up the number of 1572. the year of the bloody massacre of Protestants in France. Lastly witnes●e, that late attempt at the court upon the Minister of Tichfield, a French man borne, and an able Scholar, who was shot at as he was walking in his garden with a pistol, but was preserved by GOD'S most merciful and immediate providence. All these show since the black Monk invented this deadly instrument, that they have been very much delighted with his invention to work their bloody feats. Fourthly, by powder, witness that barbarous and bloody intended massacre in the Gunpowder Treason, a Treason that cannot be named without horror, nor thought upon without astonishment; no age in the world affording a parallel and like example of such savage cruelty. Let some rotten-hearted runagates from us score us up in their books for Schismatic and puritanPreachers, for exaggerating and setting out the heinousness of that devilish Treason, yet we will not leave to speak against it, yea to cry and thunder against it, being, as his sacred Majesty that last lived hath rightly observed, not only a crying sin of blood, but a roaring and a thundering sin of fire and brimstone. And as we will not cease to exaggerate their villainy, so neither will we cease to extol God's mercy, who is the keeper of our Israel, and never slumbers nor sleeps, but is always ready at hand to shend and defend his people whom ●ee hath set his love upon, even for his own mercy and goodness sake, howsoever we by reason of our rebellions against him have deserved the contrary. And therefore let us ever confess and say, as our Church ●●th taught us; From this unnatural conspiracy (O Lord) not our merit but thy mercy, not our foresight but thy providence hath delivered us, not our love to thee, but thy love to thine anointed servant and thy poor Church with whom thou hast promised to be present to the end of the world. And therefore not unto us, o Lord, not unto us, but to thy name be ascribed all honour and glory in all the Churches of the Saints throughout all generations. And ever loved and blessed be Gods merciful patience and providence, that hath not given us over as a prey unto their teeth. Our soul is escaped, even as a Bird out of the sna●e of the Fowler, the snare is broken and we are delivered. Our help standeth in the name of the Lord, which made heaven and earth, from this time forth for evermore.  
Now that I have named the Powder-plot, the top of all treason and quintessence of all cruelty, me thinks I should need to say no more of the cruelty of these ●●umaeans; but because I have promised to make you acquainted with other bloody, cruel, malicious, and violent practices of the Popish faction, I must be as good as my word; and I think indeed I owe this service both to Christ and his Church, to discover, as much as in me lieth, the tyranny of Antichrist, and the malice of the malignant Church, which hath terribly ●aged in this Land, and doth yet fearfully reign in diverse quarters of the world. But here, where shall I begin? abroad or at home? with foreign or domestic examples? with the Pope or popelings? the head or his members? If you will with the Pope himself, because he loves to have the pre-eminence, he shall have it in pride and cruelty. To give you ● taste of the spirit that ruleth in this holy father: 
Homilies.  what shall we say of him that made the noble Prince Dandalus to be tied by the ●eck with a chain, and to lie flat under his ta●le there to gnaw bones like a dog? such a ●yrant was Pope Clement the sixth, as Sabel●icus writeth, inclemens Clemens! in name gentle, in nature cruel, Clement by an antiphrasis; what shall we say of him that proudly and contemptuously trod Frederick the Emperor under his feet, applying that ●erse of the Psalm to himself, Thou shalt go ●pon the Lion and the Dragon, the young Li●● and the Dragon shalt thou tread under thy ●et? such a tyrant was Alexander the third, what shall we say of him that armed and ani●ated the son against the father, causing him to be taken, and to be cruelly famished to death, contrary to the law of God and of nature too? Such a tyrant was Pope Paschalis the second, what shall we say of him that made Henry the emperor with his wife and child stand at his gates in the rough winter, bare foot, and bare leg, eating nothing from morning to night, and that for three days together? Such a tyrant was Pope Hildebrand, that brand of hell, if we shall so term him as he hath best deserved, what shall we say of him, that having his enemy delivered into his hands, caused him first to be stripped stark naked, his beard to be shaved in disgrace, and to be hanged up by the hair of his head, then to be set upon an ass with his face backward to the tail, to be carried round about the city in despite, to be miserably beaten with rods, and at last to be thrust and banished out of his country for ever? Such a tyrant was Pope john the foureteenth of that name. To come from the head of the faction to his members; 
〈…〉  was not that a bloody practice of Minerius against the poor Merindolians about the beginning of the reformation, when he made a number of their innocent infants to be murdered like another Herod, and cut off the paps or nipples of women that had sucking children, by that means to destroy both the women & the fruit of their womb, as you shall read in the history of the Waldenses & the poor men of Lions. In which story I read likewise of another bloodhound, one johannes de Roma, a Monk; whose common and ordinary practice was to take the professors of the Gospel, and fill boots full of boiling grease, and put in the feet and leg● of God's Saints in them, and bind them to a form, and fet a soft fire under them, and so to examine them about their faith, sitting in most grievous torments, and afterwards cruelly to put them to death. What should I tell you of the barbarous cruelty of papists against the poor people of India? Bartholomaeus à Casa, one of their own side hath related the story and the manner of it, which shall remain as a blot upon them for ever. They say they have converted that people, I say, they have killed more than they have converted. I might likewise discourse and tell you of the Spanish Inquisition, the common blockehouse of popery; it was set up first to take jews, now it is used to ensnare Christians; and 〈◊〉 snare, it holds fast, there is no mercy in it, it will not let go without blood, he that is taken in it, twenty to one he shall never escape, but pine and perish with lingering torments, that's just the nature of it. But to leave foreign stories and instances, and come nearer home. I could tell you long stories of the merciless racking and torturing of mistress Anne Askew, the barbarous burning of the hand of Thomas Thomkins, the drawing of an arrow through the fingers of Cuthbert Simpson fast tied together, so that the blood sprang out again. the feeding of Edw. Frieze and others with manchet made of sawdust, the displing of God's saints by bloody Bonner in his garden at Fulham in such piteous manner, that his servant that assisted him was fain to turn away his eyes, shaming at his cruelty; his bloody butchering of the servants of God merely in the matter of religion. But I must not trouble you with long stories now, I refer you to the faithful relation of M. Fox in his Acts and Monuments, which shall stand as a monument of popish tyrannical and barbarous cruelty to all generations. And although I know there are some of the Romishrout, that call them Fox his saints, and that call his story a Legend of lies, yet they that know the temper of those men, know also well enough from what humour these words proceed, which being spoken out of spleen and spite, do not impeach the truth of the story, but 〈◊〉 cover the malice of their hearts against a leaur chand painful scholar, who hath not only collected things together, but confirmed his collections with such sufficient proofs either of eye-witnesses, which saw the things done, or of public records of courts wherein those matters were transacted, or of both; that none of moderate and impartial judgement can doubt of the truth of the stories or his faithfulness in relating of them. Now there you shall find, I say, how that in those Marian days none were spared that opposed the pride and tyranny of the popish bishop, of what condition or age soever they were, but all went to the pot, learned and unlearned, men and women, old and young, boys and girls, clergy and laity, bishops and arch-bishops. Some of the martyrs they scourged with rods, some they pulled their tongues out of their heads, nay their hearts out of their bodies, some they racked and tortured, some they hanged, some they beheaded, some they burned, and that with a soft and lingering fire to prolong their pain●; nay, I will tell you one thing more, they took a young infant springing out of the mother's belly as she was at the stake burning, they 〈◊〉 it I say and threw it into the fire to bu●orr●ith the mother; 
● D. Whi●ak.  was there ever such cruelty heard of as this? Neither hath their cruelty stayed here to exercise itself upon them that were alive, but their bloody practices have proceeded further to wreak themselves upon the bodies of the d●ad Saints which lay in their graves in peace. These they have digged out of their graves where they lay in christian burial, and buried them in dunghills, others they have digged out of their graves, being quite rotten and nothing remaining but bones and dust, and have cited them to appear before judges, have set upon them judicially, condemned them of here●ie, and so cast them into the fire to be burned; was there e●er such cruelty heard of even among the heathen tyrants and pagan persecutors?  
I have stood the longer upon these cruel practices of Papists for these reasons: 1. Because I thought it was my duty and a service that I owe to the Church of Christ to lay open the damnable practices and plots of Antichrist, that he hath to keep himself up in the fellows of his company in the college, being to travel abroad, Commendo vos dilectioni Dei & odio papatus, I commend you all to the love of God and the hatred of popery. And let us learn further as our church hath taught us, to pray against these bloodthirsty and devilish men, that God would be pleased to protect us from their rage, and to scatter these our cruel enemies that delight in blood, to infatuate their counsels, and confound their devices, and to root out that Babylonish and Antichristian sect, which say of jerusalem, Down with it, Down with it, even to the ground. And let every truehearted Englishman say, Amen.  
This shall suffice to be spoken in general of the cruelty of these Idumaeans. Now I come to speak of their cruelty more particularly. In which discourse diverse things will reflect upon ourselves by way of edefication, to teach us some profitable lessons, and many things will reflect upon papists by way of detestation and utter condemnation of their wretched courses.  
The particulars of the Edomites cruelty appear in these three points: First, in conspiring with other enemies of the church in evil. Secondly, 
●itio.  in egging and encouraging of their confederates in evil. 3. In rejoicing themselves and taking a delight in evil. Their conspiring appears, in that they joined themselves with the Babylonians; 
● D ●ak.  their ●ncouraging of their confederates appears in this, that they stand by the Babylonians in laying of jerusalem waste, and, in hatred of the church, clapped them on the back to go thoroughly to work; their rej●y●ing in evil, appears in their wretched and bloody cry, Down with it, Down with it, even to the ground.  
Of these particulars we will now (cum Deo) speak distinctly, and make some application to the time, as occasion shall be offered: and first of their confederacy and conspiration.  
The Edomites bore always a deadly hatred and spite against the true Israel of GOD. That is plain by the whole tenor of the Scripture of the Old Testament; 
preta●  but their might was not answerable to their malice, and therefore being not strong enough of themselves to wrong ●ods people, it was their usual mannerto bandy themselves with the Babylonians and other enemies of the Church, ●nd to join their forces together to infest ●ods children. Hence I gather this short note: The wicked are ready to join hand in hand to vex the Church and to effect wicked matters: Herod and Pilate will be made friends together, 
Observatio Mr. B. Probatio.  if Christ be to be crucified. The text saith expressly, they were enemies before, but they will join in this, hand in hand they go to the effecting of this cruel project. Look into Psal. 83. 〈◊〉 3. & seq. and you shall find a full proof of this. They have taken crafty counsel against thy people, and consulted against thy secret ones, they have said, Come and let us cut them off, that they be no more a people, nor that the name of Israel be no more in remembrance; they have consulted together in heart, and have made a league against thee. Mark what agreement here is among wicked men, expressed by so many words of synonymal signification, they have taken ●raf●y counsel, they have consulted together, they have said come and let us cut them off, they have consulted in heart, they have made a league; then comes in the whole rout and beadroll of these e●●mies in the next verse, The Tabernacled of th● Ed●mites, and the 〈◊〉 (and mark that the Ed●mites march in the first rank) the Moabites and the Hagarens; Gebal and Ammon, etc. And was it not even thus with our Edomites, the Popish conspirators? they bore a malignant and heavy grudge against our Church; but God made the illwiled cow to have short horns, they knew their power was not answerable to their purpose; and therefore they go craftily to work and consult in heart against us, and make a league with our foreign adversaries, gebal and Ammon and Amalecke, to afford their helping hand to our overthrow. For did not Garnet write a letter to the Pope of Rome, to acquaint him with the treason, & to obtain his blessing? and was not the leaguer jesuit in the low Countries possessed with it, to provide as many horse & as much munition as those parts would gather? and was not the Spaniard ready to help the English Catholics at a call, and to join with them to have laid this land desolate, who protested he loved the Papists of England as deavely as he did his own castilians? So that upon the point look what aid either of men or munition, the Pope or Spain could have made; their so dear loved catholics, I had almost said, subjects here in England should not have wanted, to have disturbed the quiet of our Church, and to have ruinated our Commonwealth. The matter is plain, all these were ready to assemble themselves together, like so many crows, to pick out the eyes of GOD'S faithful servants.  
If you desire any reasons of this conclusion why the wicked do thus join together so unanimously in mischievous practices, 
Ratia.  you may take notice briefly, if you will, of these three: 1. Is because they are swayed with one head, that is, the devil; and that makes them so jointly conspire in evil. For as God's spirit worketh unity and unanimity in good things in the children of the church, so there is the like contrary working by the devil in the children of disobedience. Their nature is the same all drenched in iniquity; and similitude of nature breeds similitude of affection. 3. They know well enough that if they should be divided they were not able to stand, and therefore in mere policy they cling like burrs and stick together.  
The use of this point is, 
Appli●.  first for confutation of our adversaries the Papists in a matter of doctrine about the Church; 
Confutati●.  for they make consent and unity forsooth a note of the true Church of CHRIST. To which I could say much, but for this time I will say but one thing with Saint Augustine, Vt est ecclesia Dei una, si● est Diaboli una Babylon, as there is unity in the Church of Christ, so there is unity in the church of Antichrist; and therefore I say that unity barely and absolutely considered without the truth of doctrine cannot be a right distinctive note and infallible mark of the Church. For what greater agreement and consent is there than among thiefs and robbers? Come, say they, cast in thy lot among us, we will all have but one purse, Pro. 1. 14. So likewise among the Turks & Mahometans there is great consent and agreement insomuch that their sect and profession is by them far and near propagated; and yet it will not hereupon follow that Mahometisme is the true Church. No more will the Papists plea hold, that because there is great unity and consent among them (although I am able to show the contrary) yet suppose it were so, I say, their plea will not hold that they are the true church because of their unity; if I may call it properly unity and not rather a conspiracy. For (as I remember) that worthy learned Lady Ian● Grace, wrote exceeding truly and discreetly to the same purpose, Agreement among wicked men is not unity but conspiracy; and thereupon allegeth that excellent position of Cicero in his Book of amity, Ami●itia non est nisi inter bonos, that there can be no true unity but among good men.  
The second use then of this is for exhortation unto us, beloved, to join hearts and ●ands together for the upholding of the truth 
Ad●ortati●.  ●nd the effecting of good things, that so we may hold the unity of the spirit in the bond of 〈◊〉, as the Apostle counselleth. If the ene●ies of the Church combine and conspire the 〈◊〉 of the Church, as David saith, Psal. 2. ●●venerunt adversus Dominum: let us then ●ho are the Children of the Church concord 〈◊〉 conjoin ourselves for the good of it; if ●he children of this world agree so well in 〈◊〉, it is a shame for us not to agree in good ●●ings. Truly there can be but small com●●rt and contentment in the life of Christians without concord and unity; remember what David saith in the Psalms, Ecce quam bo●●●, for brethren to dwell together in unity; ●●d remember what Silurus said to his sons upon his death bed, Si ●rit is inseparabiles, eritis insuperabiles.  
The third and last use of this I will make is a word of instruction, 
●nstructio.  as the enemies of the Church are ready to conjoin themselves, so let us labour to disjoin them. This is good policy, joined with piety and godly prudency, even to labour I say as much as we can to dissever and dissipate their counsels and forces, and to set the parties themselves at odds, and by the ears together, if it be possible: Mistake me not I would not have Christians to be sowers of dissension; but i● it may stand with the glory of God and the good of the Church, it is lawful to set the wicked at odds one with another by lawful means. I am sure this is a stratagem i● worldly war, and I doubt not but it may be practised in christian warfare. This piece of policy Saint Paul used, as we read A 〈◊〉 ●3. For standing in the council and perceiving that the one part were Pharisees and th● other Sadduces, he cried out strait, M●● and brethren, I am a Pharisee, the son of ● Pharisee, etc. and by this means Paul w●● delivered at that time from the rage of his enemies, by setting the wicked together by 〈◊〉 〈◊〉; and Master Beza's note upon it is, that this may very well be done, if it breed no prejudice to the truth of God.  
So of their confederacy. 
Interpretat.  Now come to the ●●couraging of their confederates in evil, they join themselves with the Baby lonians, they clap them on the back, they applaud them in ●their cruelty, they help what in them lieth to ●idde sorrow to sorrow ●pon jerusalem, to ●idde cruelty to cruelty in the Babylonians; ●●en as when a dog is set upon a poor sheep, ●●nd you should have some standing by to clap ●heir hands to make the dog go on more eagerly; even thus dealt these Idumaeans at ●●is time. The children of God were the poor ●heepe, the Babylonians were the dogs set 〈◊〉 worry them, the children of Edom in the ●eane time clap their hands to make them the ●ore eager and fierce in their cruel practices. ●ut alas! what had these poor sheep deser●ed that they should be thus untowardly used ●y the Edomites? was not Edom Jacob's brother? were not the Edomites near akin to ●he Israelites? That they should suffer such ●●ings of the Babylonians, mere strangers ●nto them, it was no wonder; but that they ●●ould suffer such indignity from their own brethren and kindred, to be so vexed by them, of whom they should have been kindly used in all reason, this is a wonderful thing, Yet we see it is so; the note therefore must be this Neither affinity nor nearness of kin nor any bond of love can quench that hatred which the enemies of the church bear unto it. 
Observatio. Mr. B. Probatio.  Was not Cain Abel's brother? and yet he rose up villainously and murdered his own brother; and why did he murder him? but because his own works were evil, and his brothers good. In the book of judges we find the people of God lie open to the insults of many enemies. One time, judg. 6. 3. we find in confederacy to vex Israel the Midianites, the Amalekites, and the children of 〈◊〉 East; they came upon them, eve● they; as our last translation reads it, with a● emphasis. What? the Midianites, and the Amalakites, and the children of the East? This is strange that they should set upon Israel for they were cousins and came all of 〈◊〉 stock: for the Israelites they came of Abraham by his wife Sarah, and the Midianites came of the same Abraham by his wi●● Keturah, Gen. 25. 2. they were of the sam● blood then: further, they were linked by marriage, for Moses took a woman of Midian to wife: thus were the Midianites a kin and allied to Israel, and so were the Amalekites too; for the Israelites came of jacob. and the Amalekites came of Esa●, Gen. 36. 12. they were brothers children; and for the children of the East, it is clear they were Abraham's sons begotten on his Concubines, to whom he gave gifts and sent them into the East country, Gen. 25. 6. So than it is evident by these genealogies that these people all of them were akin to Israel, and yet they vex and molest, persecute and purs●e with deadly hatred. What can be the reason of it, but the diversity, yea contrariety of their religions? There is no hatred to that which is conceived against the true religion, it drives deep, it is implacable▪ no link of love nor bond of friendship, nor nearness of blood can quench it. 
Applic.  That was our Doctrine.  
The use hereof shall be a word of monition to us, 
Mo●itio.  not to trust the enemies of religion, though they be never so near linked unto us, for as the Prophet speaketh, Mic. 7. 4. The best of them is but as a briar, the most ●pright sharper than a thorny hedge. Can Antichrist bear any love to Christ? can the limbs of Antichrist affect the members of Christ? nay they hate us with an inveterate and deadly hatred; so that if we should give our daughters to them, or take their daughters to us, yet we have still reason to suspect and fear them; for they would be the first, if they had opportunity, to leap upon us and cut our throats. Will you hear one of their own Doctors speak his mind freely? Fideles Anglicani excusandi s●nt, etc. The Papists of England are to be excused that they do not raise up war against their King, to exempt themselves from the bondage of heretical superiors, quoniam communiter non habent facult at 'em ad hec bella gerenda, because forsooth they have not means to maintain this war and to make their party good. And GOD be thanked for that, that their means is not answerable to their mind; but here we see plainly what the King and we all of us might look for at their hands, if they had long horns to push at us, if they were not curbed and kept under by the conscience of their own weakness, and the terror of the law against rebels. This gentle man that wrote this excuse for the English Papists is Bannes, a schoole-Iesuite, in Thom. 2. 2. qu. 12. art.  
And to come nearer the point yet; was it not thus in the Gunpowder-plot? (our happy deliverance from which we celebrate this day) For when there was some of the Traitors that made this scruple of conscience to Garnet the arch-traitor and the rest of his fellow-Iehusites, that in the Parliament house there would be many of their friends and kindred, yea diverse of their own profession, deep Catholics, and that they thought it a very hard thing to wrap them in the common overthrow and to blow up them with the rest, and thereupon began a little to shrink back; it was resolved presently by those tenderhearted fathers, the Jesuits, that they were not to stick at these things, but for the promoving of the catholic cause they might ●tterly destroy all, yea even their own catholic friends and acquaintance without exception. These few words that I have spoken are sufficient unto you that are wise; I pray you let me round you in your ears that have any popish kindred, if there be any such here present, take mine advice, Rely not, trust not too much unto them: for let them be never so firm unto you, let there be never so many links and ties betwixt you; yet one Bull from the Pope or one little breath from a Iesui●●s mouth will snap all these bands asunder presently.  
The second use of this shall be an instruction to teach us to make much of our spiritual kindred, those I mean that are of the same religion with us. The old Saxons, our ancestors, called religion Yane-fastnesse, the o●ely fastness, the only thing that maketh fast friends, and they that are firmly joined unto us in the truth of Religion, they will not forsake us, we may be sure of that, they will be our firmest friends in all our necessity;.  
So of the second particular of Edomites cruelty; 
〈◊〉.  there remains now only the third behind, and that is their exultation and rejoicing in evil, which is expressed by their insulting noise and cry, Down with it, Down with it, even to the ground. This was the day of jerusalem, that is, the day of her captivity and calamity, wherein the Babylonians laid waste her dwellings and destroyed her walls even to the foundation; the Edomites seeing her fall, 
〈…〉.  they had that they looked for, they liked it well, they insulted over her and rejoiced in her ruin, the observation is shortly this. It is the property of wicked men to rejoice in evil. This property is expressly set down by the wise man in the description of the wicked man, Prov. 2. 14. Which rejoice in doing evil: and in another place, he saith, that he casteth abroad firebrands and deadly weapons, and saith, am I not in sport? Lo, he makes it but a sport and pastime to do evil to others, Et si non aliquà nocuisset mortuus esset there is nothing more vexes and troubles him at the heart, than when he cannot bring his wicked projects about to mischief others. The Prophet David had good experience of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his malicious adversaries; for to say nothing of that, where he complains that the drunkards made ballads and songs upon him, making themselves merry with his misery, even as they were tippling and sitting over their cups, or of that where he says that it pleased them exceedingly, if they did but hear of those hurts that had befaine him, crying out, So, so, there goes the game; if you will but look Psal. 35. there you have a full proof of this, there you shall find both their practices against him, and his prayers against them, and in both these a most ample description of this evil quality in wicked men we now speak of; their practices against him, first verse 15, 16. In my adversity they rejoiced and gathered themselves, etc. Then verse 21. They gaped upon me, etc. his prayer against them first, verse 19 Let not them that are mine enemies rejoice over me, than verse 24, 25, 26. Let them not rejoice over me, let them not say in their hearts, there there, so would we have it, let them be confounded and put to shame together that rejoice at my hurt. Thi● is plain. I have read of Nero, that bloody and barbarous tyrant that he commanded Rome to be set on fire, and while the smoke ascended, and the houses burned, he gate him up to the top of his palace, to look upon it and laugh at it, and taking a fiddle, minstrel as he was, played upon it and sung all the while Rome was a burning the destruction of T●●y. Here was a lively type of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed. And because I have mentioned that story, give me leave to proceed a little further in it, because it makes for our purpose. Assoon as Nero had made Rome thus to be burnt, the blame was presently laid upon the Christians, that they by treachery had fired the City; even as the Powder-traytors had resolved, if the treason had taken effect, to lay all the blame on the Puritans, that they had by treachery blown up the Parliament house; but that by the way; when Nero ● I say● had caused this 〈…〉 be spread against the Christians, and this rumour was grown into a common opinion, and this opinion became an undoubted persuasion that it was just so as Nero had bruited it abroad, then imagine you, what deaths were devised, what tortures threatened, what cruelties practised upon the bodies of the poor innocent christians; and this blood sucking tyrant and their merciless tormentors, not content to put them to death with all manner of cruelty that the devil could invent, they did mock and flout them in their death, and made themselves merry with their destruction, for so much sound the words of Cornel. Tacitus; Pereuntibus addita ludibria.  
But you will say Nero was a damned wretch a monster of men, and those his instruments you speak of were all pagans and infidels out of the Church, without God, and therefore no wonder if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like their father the devil re●oycing in evil, but can the devilish affection once enter into the hearts of any that call themselves christians? peradventure thereare none suchamong them. Are there none such? I wish I could say so, but I cannot, I must tell you that there are such men, as delight in evil even among christians. First, let us look over into France, & there we shall find under Charles 9 there were slain 30000. protestants all at once, and that not in battle, but in treachery under pretence of friendship, shadowed by the marriage of the king's sister to aprotestant prince. And when Gregory 13. Pope heard of this ●amous exploit, he caused the like joy to be showed in his City, the guns to be shot off from his castle S. Angelo, the mass to be sung in honour of this noble deed in S. Lucy's church, a French Saint. This was rejoy●ing in evil, was it not? Let me now take you by the hand & lead you out of France into Ireland, there you shall find N. Sanders the 〈…〉 consecrated banner displayed in the field, stirring up rebellion, and animating the rebels in their treacherous and violent courses. Nay, there we read that when Io. Desmond, a popish traitor, 
DD. C●● tun late I shop of Chiches●●  had murdered one Henry Davil an English gentleman most dastardly in his bed, as a taste of his faith and obedience to the Pope, and his forwardness in the Catholic cause, as he called it; howsoever there were some even of the rebels that condemned this desperate and bloody attempt, yet doctor Sanders commended the action, applauded the actor for a courageous Catholic, & told him that therein questionless he had off er●d up a sweet smelling sacrifice unto Almighty God. Good Lord! what a wretched and abominable part was this? when an ungracious bloody fellow shall kill a man in his bed most barbarously, and yet that Sanders, the Pope's legate should pronounce this thing to be a sweet sacrifice to God, this pasteth all imagination. Can any either practice these things or commend these practices of blood, but they must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? But to lead you out of these foreign country's and to bring you over into our own native soil, can we pronounceany other of the popish faction in the Gunpowder-treason? The Lord says of Edom that he should not have looked upon the affliction of his brother in the day of his misery, Obad. verse 12. but they did look upon it and laughed at it, and cried to their confederates, Down with it, down with it, even to the ground. And were there not some of the popish faction set upon the hill betwixt Kingston and London, where they might have a full prospect of West minster and the Parliament house, expecting for that dismal desolation intended, and longing to hear the terrible blow given, saying no doubt in their hearts not, Down with it, Down with it, even to the ground, but Blow them up, up with them even to the clouds. Nay, and when Guido Faux, the party appointed to give fire to the powder, was apprehended and examined, and asked if he was not sorry and repent himself of his bloody, design, answered with a bold heart and brazen face, that he was sorry for nothing more in all his life, than for that the design took so ill effect, and repented himself that he had not set fire on the powder when he was caught, that he might have done some mischief at least upon himself and his apprehenders.  
By all which it is more than plain to be seen how the Popish faction jump directly with the children of Edom in all points of carnality and cruelty, 
Concl●  and especially in this their rejoicing in evil. Here is only the difference betwixt them. The Edomites saw the ruin and desolation of jerusalem and rejoiced over it; but the Papists did not see the ruin and desolation of our Church but only in hope and expectation, that they might have rejoiced over us. But their hopes were dashed, and their expectation frustrate, and their joy was turned into shame and confusion of face, as appear this day; and all by the merciful patience and providence of the Lord the keeper of our Israel, who never slumbers nor sleeps, but watcheth overus for our good to save our King, and defend our state, to direct his Church, and deliver his poor servants from all the devilish machination of our implacable enemies. And therefore not unto us, not unto us, but to his glorious name be ascribed the praise of our deliverance. And the Lord make us truly thankful for this most miraculous deliverance, to remember it ourselves, and to be whetting of it upon our posterity, that all true English hearted Christians may learn to praise the Lord God of Israel for ever.  
And pray we once more, that God of his mercy, and not for our merits, for his own goodness sake, and not for any goodness that is in us, 
〈◊〉  he would be pleased to scatter our cruel enemies which delight in blood, to infatuate their counsels, and to root out that Babylonish and * Antichristian sect which say of jerusalem, Down with it, down with it even to the ground. And beseech we him of his merciful goodness to protect and prosper our sovereign Lord and King in all his godly intendments, to bless the Church with the pure and incorrupt doctrine of his holy word and with faithful Pastors after his own heart, to maintain the whole State and realm in peace and prosperity, that with our heart and mo●th we may praise his holy name and sing joyfully, that his merciful kindness is ever more and more towards us, and that the truth of the Lord endureth for ever, through j●sus Christ our only Saviour and rede●●er. Amen, and again I say Amen. Hallelujah, Praise ●ee the Lord, and sing the 148. Psalm, or Psal. 7. beginning at the 15. verse.  

BEhold, though he in travel be,  
of his devilish forecast,  
And of his mischief once conceived,  
yet brings forth nought at last.  
He digs a ditch and delves it deep,  
in hope to hurt his brother;  
But he shall fall into the pit,  
that he digged up for other.   

Thus wrong returneth to the hurt  
of him in whom it bred;  
And all the mischief, that he wrought  
shall fall upon his head.  
I will give thanks to God therefore,  
that judgeth righteously;  
And with my songs will praise the name  
of him that is most high.   

The 124. Psalm, paraphrastically applied to the Papists Powder-plot, fitted to one of the familiar tunes of David's Psalms for the 5. of November.  

IF great jehovah had not stood  
propitious on our side,  
May England say most thankfully,  
and been our guard and guide:  
If heaven's Almighty-Lord Himself,  
had not our cause maintained,  
When men, yea most bloodthirsty men  
our downfall had ordained.   

Then had their Antichristian rage  
and Hellish policy,  
Devoured us with greedy jaws  
and swallowed suddenly.  
Then, like huge overflowing floods  
with furious inundation,  
They, all our souls overwhelmed had,  
and drowned in desolation.   

Our royal King and Queen and Prince,  
and princely Progeny,  
Our prudent Counsellors of State  
and prime Nobility:  
Our learned I●dges, Bishop's grave,  
best commons of this Land,  
In Parliament, by powder fierce,  
had perished out of hand.   

Rome's raging streams with roaring noise,  
and popish cruelty,  
Had all, at once, engulft our souls,  
in matchless misery:  
But, great jehovah just and good,  
thy name we praise and bless;  
Who only savedst us from the power  
of Romish wickedness.   

For, as a Bird out of the snare,  
by furious Fowlers made,  
Doth safely scape: Even so our souls  
securely did evade;  
Their net was broke, themselves were caught  
our God that ne'er doth sleep,  
In heaven did sit, and see, and smile,  
and us in safety keep.   

This was the Lords most worthy work,  
this was the Lords own ●act;  
And 'tis most wondrous to behold  
this great and glorious Act.  
This is the joyful day indeed,  
Which God for us hath wrought,  
Let us be glad and joy therein,  
in Word, in Deed, in Thought.   

O let us never make a● end  
to magnify God's name,  
To bless the Lord our Staff and Stay  
to sound abroad his fame:  
To tell to all Posterity  
what wonders God hath wrought,  
To save us from the woes which Rome  
hath oft against us sought.   

All glory (then) to God on high,  
let Men and Angels sing;  
Let Heaven and Earth and all therein,  
give glory to heaven's King:  
And sing and say with heart and voice,  
all honour, laud, and praise,  
To God, who makes us, thus, rejoice;  
So be it, Lord, always.   
I. V.   
FINIS.