A SERMON preached to the RENOWNED Company of the ARTILLERY, 1 September, 1640.  
Designed To Compose the present Troubles, by Discovering the Enemies of the Peace of the Church and State.  
Published by the honourable house of Commons.  
By Calybute Downing LL. D. Pastor of HACKNEY.  
LONDON Printed by E. G. for John Rothwell, and are to be sold at his shop at the sign of the sun in Paul's churchyard, 1641.   

TO THE judicious READER.  
THe strange representations & false charges that have been laid upon this service, press me to give way to the publishing, for though I conceive it no ill manners in an evil time to decline the bringing in of private papers to serve in suggestion, for an inquisition, yet I concluded myself bound in due season to give satisfaction to pious and prudent men, so that were it not suspicion of a work of darkness impends over this sermon, I should never let these lines pass as worthy the light, but being universally required to it both by friends and enemies, I beseech the wiser well minded world to judge by the intent, the action & the event, whether I meant mischief, or my adversaries were mistaken, which I confess they could hardly avoid considering their principles and the present coniuncture of affairs: so that to what any shall affirm, I say no; to what some have lately informed, I say nothing, as willing to distinguish betwixt doing me a personal displeasure, & the state a service; I could say no less, nor will say no more, but only desire such men to remember that they forget not honesty nor humanity when they accuse others for dealing falsely in divinity, and then I believe we shall have more peace and fewer pamphlets.   
DEVT. 25. 17. 
Remember what Amaleck did unto thee by the way when you were come out of Egypt.  
IT is no man's wisdom, nor business, to provoke a quiet enemy; but it is every wise man's work (especially if trusted in any public way) to consider, discover, and represent their foes as they find them affected, which is most assured by their actions. So that, though the ordinary motions of prudent Christians are moderate, even, and equal, and required to be so (as these Israelites were not to first offend or invade the children of Esau) yet when we have to deal with men, whose counsels and practices are like their ends, daring and driving in destructive ways, and can conclude no better upon us, if they keep close to their own fundamental principles; we have reason, and it is religion, safe, and therefore seasonable, to change our temper and constitutions of our counsels, and that before dangers and difficulties grow too great, and the work prove an impossible pull. For if when the face of affairs is so altered, we keep our sober, solemn, passive pace, and in a suffering modesty, or confident security, invite an ambitious encroaching adversary, to advance and make embracements upon us, we may thank our own folly and weakness, that would not prevent pregnant fears while they were future, but only hope to play an aftergame, when they are turned into pressing, great, and growing grievances, of a disabling destructive nature, when there is no way left of relief, but by their mercy, or mistaking, both which it should much trouble any judicious rational man to trust, as if it were not a most irrecoverable error, to cast ourselves into our old sworn enemies arms, to be embraced, or crushed as they see occasion.  
These words therefore that I now read unto you, are laid in by meek Moses, a man of no cruel counsels, whose natural temper carried him to peace and pardon, yet you see here he crosses and condemns his nature, commends and commands those counsels that press and put on to arms and action, and with such full force and freedom, that in cool blood, as a business not to be forgotten, he goes out of his way, with an inconsequence, to bring it in, for you shall find no dependence of these words, nor any suitableness in their subject, but very dissonant, being the former passages of the chapter tending to ending of controversies by arbitration and relaxation by common equity mitigation of corporal punishments, that no brother should have above forty stripes, but here 'tis commanded to be laid on without limits.  
So that if you will survey and consider this Scripture, you will find it of great occasional concernment, and uttered to the chief Commanders of the camp and commonwealth of Israel: and being of an historical nature, and not the original, but the repetition of a record▪ entered as an act of State, upon a counsel of war, to revive, and rivet it home hot unto the heart (as you may find the rite and reason of it, 
Exod. 17.  Exod. 17. with an express command for the rehearsing of it in the ears of Joshua and the victors some few days after the discomfiture of Amalecke.  
Now for the discoursing upon this historical relation, that was laid in, as a law to be executed by succeeding generations, we conceive it convenient being point of fact, to open the terms, to consider the fundamental right, in the reasons of it, and so put it home in a particular practic parallel, as we have the like occasion for reflexive work. First, consider who these men were, what nation, what party, that are thus to be remembered in way of distance and defiance. Now Amalecke was a people that descended of Esau's line, 
Gen. 36.  by his first wife of the three, which he took to vex his father Isaac, 
Gen. 28.  borne of a concubine to Eliphaz, Esau's eldest son who was begotten in the height of his hatred to his brother Jacob, 
Ezeck. 25.  and so all proceeded, as revenge from an old hatred, and yet of the seed of Abraham (you see) by extraction, and upon that ground, Israel inhibited to invade them. What is meant here by remembering, It is to be be interpreted by action and occasion; The event did best lead the use of the intent. It is not only said, remember with joy and pity, what you did, and they suffered in the day of battle till the going down of the sun, but what they did to you, or attempted, and intended to have done. Remember that with all the grieving, galling aggravations of it, clemency will come in time enough, when you are safe settled in Canaan, and they passed doing of mischief. Remember them Cum effectu, so soon as you have peace abroad, remember to war with them. Let them not rest, nor roost among you; but disquiet, distress, and vex the Amalekites, recompense tribulation to them that thus troubled you, as far as the sword can reach, cut them off that trouble you. The rest of the meaning we shall work in occasionally.  
The nature of this Scripture falls into two considerations, A judicial law of that Nation, Remember Amaleck, and the ground of it in a particular grievance, what he did to you when you came out of Egypt: wind them up together, and they amount to this conclusion, That this penal Proviso, this Law of diffidation or defiance concerning Amaleck, was most reasonably made.  
The Jesuits, that are the novel college of Austrian Augurs, but too perfidious to be Feciales, and yet have given to themselves a faculty to determine all cases in ordine ad spiritualia; never measuring truths or titles by the line of equity, but the last of ambition; these creatures that have more of the diviners in them than of the divine, will be content to hold Amaleck a type of Antichrist, and so this proceeding plausible, if we will but hold the great Turk, or the Puritans to be the Antichrist, 
Thess. 22.  but they must excuse us, and Arminius shall judge for me (in his public determinations) before he went to Rome who is clear and conclusive, that the Pope is that man of sin, that servant of servants that began to beat his fellow servants: But whether these men and their politic party conceive it reason or not, none but an Amalekite would require the disusage or repealing of it, or charge it as a bloody Law.  
Moses did conceive it justifiable, who was no cruel lawgiver, and yet he sets it home by all means to preserve the memory (as see the original relation at large, 
Exod. 17.  Exod. 17.) which he drew up not by private or only ordinary discretion or assistance; but by the clear immediate word and warrant of the Lord of hosts, as the express was to write it in a book, not to trust tradition in the case, but it was a booked record past in terminis to posterity; and further he built an Altar upon the place of victory, with the Lord's name and power exercised in the cause that it might be a remembrancer, and the times to come admonished by this monument of God's mercy, and the Amalekites cruelty, and here lays it fully and close home in a most pat particular precept, as a manifest of the Lord's mind for the future in this business.  
First, consider it must needs be without peradventure right, because the Judge of all the World hath so declared it, and that in most express words, leaving no room for any mitigation, restriction, limitation or interpretation favourable, gave no ground for quarter: that the Lord of grace, mercy, peace, should thus bind up this business of a perpetual war, you must needs conceive, and conclude there was great reason for it, and that will appear, if you do but consider the grievance that gave ground for it.  
There is in their injurious usage all the justifiable causes of a legal war. I do not say that it was just or reasonable for a private Israelite upon home bred hatred to prosecute a private Amalekite to the death, or to reserve revenge upon personal injuries, but to use particular men as David did the single cashiered servant of an Amalekite, fed him well to discover his master. 
1 Sam. 30.  No the Lord is not like Molech that loves to have blood in the unsavoury sacrifices of cruel private duels; let them singly subsist as civil men according to the laws of nature, and humanity, Non obstante the national quarrel. This I propose not either as justifiable, or plausible to be practised, but this is the point that we shall speak to, That states that move not neither upon anger nor haupon hatred but upon judgement and interest, necessity, public utility, universal safety may move for ever to those points, and cannot be mistaken in those affairs: Consider to what the wisest statists, politics and Civillians, reduce the reasons of a justifiable war, and you will find them all in this cause.  
A war in itself is an appeal to heaven, by asword, when otherways of justice upon earth, either by witnesses, oaths or leagus are made void and invalid, that being forelaid we will reduce these grounds to 3. heads.  
The first ground of a lawful war is in a way of just defence, which may lawfully in the progress and process of the work be driven into an offensive, yea so far that so they may satisfy and quiet future fears of being offended, and have active enemies bound to good behaviour, and give sufficient caution that they will not inju●e; and where this is not to be had or is not truly tendered, but all truces, treaties, and pacifications, have treachery under them, force is the safest way to assure it; but these Israelites had this reason: For they did purposely pass by without any show of hostility, and expressed a command for their resolution. Therefore their first war was a defensive, driven the next day into an offensive, when they were not to let their just anger set with the sun, without they meant to give place to these devilish men, for they would have fallen in with any side to molest them (as after they did in the lives of the Judges) so that it was not wisdom to forget them, 
Psal. 83.  that were resolved to make the name of Israel no more in remembrance. If they were aware of such deep designs fixed as foundations of their ruin, they had reason by way of prevention, to anticipate future ruin by present revenge, for fear of a great neighbour, a just ground of war, if it be a legal fear, which may fall in constantem Societatem & senatum, raised not only from present preparations, but also from pregnant intentions and pretensions, as well assured as a moral matter may be, of a professed protested enemy, whose mind and will is to injure for ever, and has begun to do it, and not from a floating resolution that may be conjectured to be better towards us, but from malignant malice: but this was the case of the Israelites having to do with these enemies, therefore they had reason to provide for future security which could not be had so long as these men subsisted in any strength to hurt.  
The second ground of a lawful war is, for reparation of loss and damage either in person or goods, & that with relation to damnum emergens, in prosecution, or lucrum Cessans, if they had not been molested. But these Amalekites cut off those persons, that the Lord valued at a great rate and ransom, and they could not recompense the Lord his damage by one days' victory. And it may be they being the hindmost whom they smote in the rear, were laden with the riches of Egypt. So that the succeeding generation of Amalekites were to make satisfaction: especially considering that their posterity would inherit their bloody hearts, and thirst to destroy & vex Israel upon old grounds and grudges, as see an instance in the last of that cursed, 
Hest. 3.  devoted stock, haughty Haman the Agagite; his anger upon a fancy, soon rankled into a national hatred, and broke out into an universal practice of his resolution of revenge, 
2 Chro. 20. See how they reward us for sparing of them.  the reserving of agag's race had like to have cost dear; and therefore Mordecai did wisely to follow the blow, to ruin and root out all the faction that were his dependants, distributed into all Provinces, & to trouble Israel, had got all trust into their own hands, for the execution of his cruel conspiracy against the Jewish Nation, and his wife well foretold him when he began to fall, that he should fall flat, being Mordecai was a Jew, and the quarrel admitted no medium work: Mordecai did well to heave him high, and lay him low, because all must down, because not bow, and be so base as to fall flat in a Persian prostituting prostration, 
Briston. de Regn. Persico●. 1  with his hands behind him to execution. He would not so far forget himself, who was of the Jewish seed ●ovall, whose place was to stand, not to fall in the King's gate, to bow before the base remains of a conquered people and a perfidious Traitor to the Persians Monarchy.  
The third reason of a just war, allowed by the laws of Nature, Nations, arms & leagues is in a way of just revenge, that they may be proportionably punished to their prodigious perfidious injustice, yea it was such an intolerable, 
Psal. 109.  illegal irregularity to persecute the poor and needy man, that they might even slay the broken in heart, that if Israel had not been able and resolved to revenge and make this people passive in a penal way, their neighbour Nations (specially had it been in these or the times of the Grecian or Roman Monarchs) had been engaged, though not called for by the tacit, common consent of Nations, concurring for the good of mankind, as a sociable creature, they had been bound I say, to come in and assist to their uttermost. For it is in the power and is the work of supreme States and Princes, not only to defend and revenge injuries done to their own subjects, but even to resist those that violate the Laws of Nature, or Nations, & that not as they are over others, but as they are under none, and it seems, and sounds better, to vindicate others injuries than their own. Now they did come upon them against the Laws of Nations, being they fell upon such as were weak, sick, strangers, unarmed, unable, men that were newly delivered out of cruel bondage, almost famished before Manna came, and if it had not been miraculously suitable, it may be accidentally weakened with a new kind of diet, 
Amos 16.  paid for all as they passed, and professed they meant it.  
These and such like, as deal injuriously, against the law, and light of Nature, and the common good of Nations, are outlawed, and de jure proscribed, by these Laws, especially these men that were the Banditi of the God of Heaven, that had banished his fear, and so they were to be punished for a manifest national contempt of God, as those that teach treachery, perfidiously practised perjury, permit piracy to the destroying of civil society, and such like Enemies of mankind, a process punitive is to be executed upon them. Bellum cum belluis bonum est. Yea, when the Lord himself commanded Saul upon this service, 1 Sam. 15. He does not barely say, 
1 Sam. 15.  Do you remember what Amalek did, but I remember what Amaleck did; therefore do you execute to the uttermost and destroy and spare not: and the revenge of this wrong may most rightly be proportioned, not only to what they did, but what they would, intended, and were prepared to do, and drive upon design, that is to be considered, future, possible, probable mischief, to prevent a pernicious unpleasing precedent. For if these men, had been fleshed with success, that first invaded Israel, or had procured, past, and paid, for their peace at an easy rate, it would have invited others to invasive violence, yet what they did made such an impression of fear, that the Spies used the name of Amaleck, as an argument that they dwelled in the South, when they aimed to disparage the Land of Promise, and discourage them from entering. And therefore the Lord by Moses had reason to raise their spirits, 
Numb 13. 29.  by hopes of their ruin, who had shaken their confidence, by fear of being ruined by them. See what it cost the Israelites in hard measure, whensoever they failed in the execution of this command; God was revenged upon them, when ever they failed to take his vengeance. See what Saul lost by saving some of Amaleck, upon pious, peaceable, pretensions, as if he so long after as a King had power to give pardon and relaxation from that penal Law; he that would not cut off their posterity from the Earth, deprived his own of succession, though he was not put out of personal possession; that forgetting, neglecting, cast him out, and cut him off, 
1 Sam. 1 8.  and an Amalekite had a hand in his death, or he braggingly belied himself: yea, if he had done it fully, he had saved the burning of Ziglag, avoided much mischief and misery, 
1 Sam 30.  spared David's pains in the Case, and what he failed in is recorded as a good work, of the sons of Simeon, that they killed the rest of the Amalekites, and dwelled in their rooms, and fat pastures, did not leave a good land to them, and seek subsistence in the wilderness, but beat them out as entrenching, encroaching intruders. Well, 
1 Chron. 4.  the Prophet Samuel from God, and the Witch of Endor from the Devil, did both tell Saul that this was his ruin.  
The advice and counsel that I would give to you upon this practic Conclusion is, 
counsel.  that being you ex professo are the guard of good Laws, have the permission and approbation of the State, for a school of war, are the Chief Legionaries of this royal City, have or aught to have all privileges and accommodations, for exercise of arms, 
Pani●ral. de 〈◊〉 Occid. nalis Imp●● c. 20.  as the old ruling Romans, when they were in statu pacato, their Empire at the highest pitch, and had done with enlargement of Dominion, they gave more privileges to the armed schools, then to the schools of Peace: Let me desire you to make these inquiries.  
First, see if you have not such conditioned Enemies.  
Secondly, Whether there be not such Records, and Acts of State entered against them.  
Thirdly, if there be not reason to petition the execution of them.  
Fourthly, whether you be not to be blamed for forgetting Amaleck. Deal clearly, and lay these considerations close, it will be your wisdom and your safety.  
First consider if you, and all that are Israelites, in whom is no guile, have not such bloodthirsty, and deceitful Enemies, that should not live out half their days; Let us speak out, they are the Jesuites, and the jesuited faction, with their adherents, for they are of our kindred in Religion, by extraction a Bastard brood, that when we came out of Egypt mystical, they smote the hindmost, yea they have tried all ways to ruin Church and State, by Treasons, Rebellions, Invasions, Divisions, civil wars at this time, are a fruit of their faction, fomented from cunning and mystical hatred, they have been the Abettors and plotters, the great Sticklers in all the Disturbances of the Western World. Ever since the Spanish swordman Loiola left the Leaguer, clapped himself up in a cloister, leapt in a gown, all the destructive designs that have cast Christendom into confusion, have been hatched under the covert and cunning of a canonic weed; These men love always to fish in troubled waters, and have blotted out Beati pacifici out of their Latin liturgy: where they set their foot, and settle their society, Commonly they shake the peace, the Liberty and the Religion of the country; honest men come thin, all their actions public merit to be writ in rubric, not as of Saints, but as of sanguinary men who work any way, by a Sicilian Vespers, or Parisian Matins, and in the name of Jesus do the work of Judas; so that a man cannot tell whether their Trentish tyranny, and treachery, taste more of the new Roman Catholic or the old Roman politic, sure they conclude of us, that the surest and shortest way to make us of their new Religion is first to make us of none, and so pitch down principles of atheism, as men mad with reason, in stead of being Masters of it, and as they are Enemies of Grace, so they are Haters of peace, and work against conscience as the Enemies of mankind.  
Secondly consider if we have not Ordinances of State and penal provisoes, against this factious fraternity, which were good and wholesome, and a work of necessity, which were not made against them for their mere Religion, as it rests in opinion, but as their doctrine doth engage them to Antichristian, Rebellious practices, that ruin by undermining Church and State if they keep close to the practic Principles of their modern Monkery: as to instance, was it not a necessary Law and full of reason, to deny those men the freedom of their country, that plead exemption from the laws, and condemn them, that they may serve a foreign false friend, and live in these Dominions, and yet his subjects. Yea it well deserved to be capital punishment, if they offered to enter against this Proscription, and indeed, they have met with this measure, in all well tempered states in times when they were well awake, and aware; as consider in France, the Ordinances, Arrests, Requests, Decrees, Remonstrances, Advertisements, Defences, and Resolutions of the council of State, the Parliaments, universities, and the whole Clergy. See the Protests, and State-Edicts of Polonia, the Restrictions, Deliberations, Proscriptions, and Clauses Conservative of the state of Venice, and university of Padua; Now if this Society was upon judgement discarded in these States, of their own religion, (when they were not ruled by their Papaline faction) as common Enemies of human society, sure our Laws have much more reason to be laid on with more load to assure our safety being in greater danger.  
Thirdly, pass and consider, whether there be not the same, and much more reason to continue, and petition the execution of them, tot vigiliis concessa & promulgata, we should be tender of disparaging, or disusage. If they be not to be executed, than we are not the same Christian men, or they are not the same Instruments, and Enemies: But we profess ourselves Protestants, and they Protest us for heretics, and therefore we are no further safe, than they are cut short in power, or follow and fall in with their admonitions: which are to tolerate them so far to advance, as that they will not at last suffer us to subsist. 
〈◊〉 1610 〈◊〉 p. 11.  See Bellarmine's advice to King James of peaceable memory. Si securus vitae suae velit regnare smat Catholicos frui religione. If this be their counsel, the doing otherwise is dangerous: and therefore all that conceive mitigation, or connivance, safe or seasonable, are very much, miserably, and mischievously mistaken. Let us keep ourselves as far as we can from Popery; for they are resolved, upon reasons of state, never to come near us: they have always the same Ends, but go several ways to work. Complying is of a Confounding nature with these men whose Counsels admit no medium, nor moderation; they are resolved to make good a defection by a faction, expect not their favour, trust not their Faith, if they can but change their Fortune; yet they will be so wise, not to offend, till they can confound. Let us take a transitory view what they and their adherents work at this time, and you will say, not only old Laws, but even new ones, need be made, and executed upon them. Look not about you in these Cases, but above you; It is a better bargain to be eaten by a Lion, then by Vermin. inquire who they be, that breed ill blood betwixt the King and his people, that have pulled so hard, to draw a civil sword to the breaking of the happy union of these kingdoms, which hitherto have been able to bid the World do, as they would be done to. Believe it they go Antichristian ways by the Emperor's favour to ruin the Empire; And King James wishes woe to them that durst divide the weal of the King, 
His Speech in Parliament 16●9.  from the weal of the kingdom.  
Where they cannot move sedition among the people, against their Prince, to make Conquests easy, there they will work any way, to provoke the Prince against the people, they will join with any party, to ruin the whole; set kingdoms together, and beat them single, when they are poor, and passive; they deal with us, yea, with the best in the State, 
Hest. 3.  as Haman the Amalekite did with Mordecay, suppress all their good service, tho it be upon record; they will be the only good subjects and seek to cast all into an ill case, that they may make themselves necessary by engaging the public power, to serve their ends and interests; Call other men Traitors, when they themselves are the rankest Rebels; render religious Christians as ill affected civil subjects: and revile the wisdom, conscience, and representation of a State in Parliament, as a Faction, a Combination, a pack of Puritans; but we hope before long, the word Puritan shall prove a good name, when some of theirs may degenerate. This party are they that have taught the Princes of Christendom Principles of tyranny and then accuse Religion for breeding seeds of Rebellion.  
Fourthly, Consider, whether we be not to be blamed, for forgetting Amaleck. Take these several subordinate ways, to consider whether you remember them or not: and let no man say, I might have showed more moderation & discretion to come off at large, fair, and afar off; active circumspection is to be prayed for in the Case; but for this omissive, dim, dissembling Neuter, negative good manners, I understand it not, but as the fault, and folly of the times: and yet I shall keep within my bounds; though these Jesuits statizing would call us out of our station, to study politics, if it be but to countermine them, who are so devoted to Court, with such secular solicitude; as if they were able to prove, there were no other Heaven; and I shall plead for peace, if it be but because some of the Clergy are charged, as the Authors of the War.  
First, Consider if you have remembered to pray against Amaleck, and so hold up the Magistrates hands that they may fall under a civil sword; these men would surely hold you off from coming to God, that urge it so odiously, as an intolerable insolency, to petition the King against those grievances, that arise from their false suggestions: whereby the wisest of Princes may be misinformed, though they cannot be mistaken; (as I heard his Majesty say in the Case) who graciously invites to petition. 'tis a most prodigious course, to deny that to the best, which was never denied to the worst of men, in the worst times, which is leave to petition. That we should undergo the worst of government, under the best of Princes, is the depth of misery, and therefore pray that God would remember their iniquities that have thus reached to Heaven. 
Rev. 18.   
Secondly, Consider if you do not contradict, and cross your own prayers, by presuming to save, some of the fattest for a sacrifice, to comply withal; Mercy to these upon affection, is cruelty to yourselves upon judgement. David gave a command, upon private, paternal affection, to spare Absolom; and grieved beyond measure, upon the same grounds, when he was cut off; and therefore Joab did well and wisely (and David had reason to take it well in cool blood) as to take off an evil instrument, so also respectively to remember the King, that he was mistaken in his passion, when the State had lost so great an Enemy. Samuel was no cruel man, and yet he was resolved, to hew Agag in pieces: If we show pity because they come with halters about their necks, they will soon shift them, and strangle us.  
Thirdly, Consider what you positively perform against them, to second, and give success to your prayers: I speak not that mere private men, should upon mere personal malice, prosecute the particular persons of any Romish Recusants, that are otherwise civil subjects, and disturb not the State: or that a Prince should publicly, and solemnly invade, only to settle Religion, or extirpate heresy, without the mixture of civil Titles; that is the Jesuits Divinity, and I wish them enough of it: but this is it I would have you do, Take care that Apostates be severely punished, & those that seduce them, or lay grounds for it: for if these Amalekites, that were external Enemies, far from home, were to be remembered, and ruined, how are ours to be regarded, that are in the commonwealth, but not of it, but fully and foully against it, knotted into a great party, tied in dependence to the greatest foreign Enemy. These men strike at Church and State at a blow, being the anchor of the State is Religion, which if shaken, the State will float; and for fundamental Laws they pull them up, that they may pull us down; and that against the original of all civil government. For when by common consent, men fell upon a Regiment, and at first permitted all, to the wisdom and discretion of governors, chosen by themselves, 
Hooker l. 1.  and after by experience found, the remedy in this Course, 
Numb. 10.  worse than the disease; they saw, I say, to live by one man's will, was the ground of all men's misery: then they were constrained to Come to Laws, (not only admit a council for assistance:) and whosoever infringes such Laws, is an absolute, insolent Enemy of the Common good. But you will still demand of me what you must do? I can better tell you what you must not suffer, them to do.  
And let no insolent, obnoxious Disturber, or innovator in Church or State, say that these Discourses must not be brooked. I must tell them, 'tis true, that in peaceable times, when all pass calmly along, the Locrians Law was of force: but in statu perturbato, & quasi in maligno posito, in a Common and Calling Calamity (as Religion is a Calling Cause) advice is welcome from any hand, being there is a tacit consent of States, in extraordinary times, to allow extraordinary undertakings; witness on the wrong side, their Quotidian, double-tertian, distempered projects, which depend, like sickmen's Dreams: they that like not this, I wish they mean no worse; for that State that can bear a civil War, may very well away with civil mementoes, to prevent it. Take therefore these Considerations, which I desire to lay down, with Cautions restrictive, and directive, to keep within the compass of obedience, and the peace of Church and State, which I leave to wise and active men to accommodate.  

This was delivered the day after the Lord's Petition.  First, consider, that in an Exigent, and unexpected turn of State, perniciously procured by these British malekites: there are Certain ways to come to the King for relief and redress, which at other times are not allowable, see it in Hester's Case, Though it be not according to Law (says she) yet if you will fast and pray, I will go to the King, whatever come of it. Indicious Bishop Bilson speaks close in the Case, and I dare not condemn him, neither need I, being allowed by the State, when this monarchy was in a most majestic height.  
Secondly, consider that when a party by power breaks the Laws of the Land, that they may break the Laws of God, and thereby force you to go along as their friends, or put you to make a stand, and so conclude you the state's Enemies, where the Laws of the Land are thus by them made too short for your security, the Laws of Nations come in for relief, till it can be otherwise provided: for 'twas never intended by lawmakers, to lay them on, with so rigid a will, but that still, salus populi should be sola, & suprema lex; and no State did ever intend, to cast itself into a desperate Case, by good Laws; so that as for the good of the person of a Prince, there are not only allowed, jura dominationis, but also arcana dominationis: so for the safety of the body of the State, there are arcana, Latitudes allowed for security; especially when the Enemies (who are not true Instruments but Tools of State, Dominationum Provisores, purveyors of usurpation, that work through Alps, or Conscience) have concluded, they lose not reputation, nor abuse Religion, if they get their Ends: In such a Case rational Grotius is clear, 
〈…〉 belli & 〈…〉 40.  that in gravissimo & certissimo discrimine, lex de non resistendo, non obligat; but I hope he meant it tenderly.  
Thirdly, consider that the States of a kingdom, either actually assembled in a representative body, or virtually concurring in a common resolution, 
Consiliarii nati ratione nobilitatis licet non ratione officii Ordinari.  for the common good, and only hindered from assembling by the common Enemy; it is affirmed, by the greatest Assertors of regal Royalty, that they may go very far, before they can be counted Rebels, or be mistaken. 'Twas foolish, churlish Nabals judgement, 
1 Sam. 25.  that called David, & his Company runagates, when wise Abigail, tho she submitted to Saul, as her King, yet acknowledged David to fight the Lord's battles.  
Fourthly, Consider, and make a real difference betwixt the Christians suffering with prayers and tears in the Primitive Church, under Heathenish Emperors, when their Religion was not so much as tolerated, but condemned by the Laws of the Empire, 
Bishop of Durham Sermon before the King 1639.  and the sufferings of State, where the Religion is Lex terrae, settled and protected by the Civil Laws and power, and all caution, that can be given to assure it, and affronted by a schismatical faction, not so much tolerated, but protested, and condemned, Idolatrous and Antichristian, and cannot consist, with the standing of the state. The thus appearing not for a popular but a politic liberty, must be interpreted by clemency, (a virtue of as much policy as piety in a Prince) as serious Seneca, 
Senec de Clement. l. 2. c. 7.  Clementia hostes dimittit salvos, aliquando laudatos, si honestis causis, pro fide, pro foedere vel pro libertate: Be wise, be resolute for you have Amalekites amongst you.  
At a Committee of the Honourable the Commons House of Parliament, It is ordered that this Sermon be published in print.  
Sir Edward Dering Knight and Baronet.