ROME'S Cruelty & Apostasy: DECLARED IN A SERMON Preached on the fifth of November, 1644. Before the Honourable House of COMMONS. BY Anthony Burgess, Pastor of Sutton Coldfield; A Member of the Assembly.  
LONDON, Printed by George Miller for Tho. Vnderhill at the Sign of the Bible in Woodstreet. 1645.   

TO THE HONOURABLE House of COMMONS Assembled in Parliament.  
Worthy Patriots,  
THe Church of God under her troubles is neither to become (with the Poets Niobe) a senseless stone, despising the affliction of God; nor yet with (their Hecuba) a mad dog, raging through impatiency at God's Providence towards her; For whether God exerciseth her with outward persecutions, it is (as Austin said) to try her patience; or with heresies and errors, it is to prove her sapience and wisdom. And this may satisfy us, that God's love and care for his Church, and truth, is greater than ours can be; and the loss of his glory is dearer to him, than the loss of our temporal comforts can be to us. It is true, as God to demonstrate the divine authority of the Scriptures, useth not such arguments, that agree with a proud and carnal wit, but such as are agreeable to the holiness and majesty of the things contained therein; so also God in his Providence towards his Church goeth not in such a way which our hearts would expect, but in that which is most beseeming his love, wisdom, & power; & this hath made those, who have much appeared for God, to say (as Tully, when Pompey had the worse by Caesar, whose cause he judged the better) In divinis magna est caligo, God's Presence is sometimes in a great cloud. Be not therefore dismayed (honourable Senators) notwithstanding the many oppositions in the way of this your begun Reformation, and think not to be quiet, as long as the popish adversary can work; For as Austin observed of the Romans (while Pagans) among the many Temples they built to several Goddesses, there was one also built to Quies, to whom notwithstanding they never sacrificed, because of their delight in war. The same may be applied to Rome, now Antichristian, who delights to make herself drunk in the blood of the Saints. But God hath frustrated her many plots, and expectations, of which this Fifth day of November is a famous memorial. The Lord so prosper you in your work, that neither fraud, or force may destroy it.  
Your humble Servant in Christ Jesus, Anthony Burgess.   

A SERMON preached before the Honourable House of Commons, the 5. of November, 1644.  REVEL. 19.2. 
For true and righteous are his judgements, for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand.  
I Am not ignorant how much revelation is necessary to understand this Book of Revelation, and that Interpreters themselves need interpretation, insomuch that the learned Arias Montanus relateth, that though he had thirty years studied the Scripture, with the help of Expositors, he understood only one or two Chapters, and therefore was wont to say, That the Expositors were as hard to be understood as the Text. There are some Comments that may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, obscurities upon the Revelation: yet for all this, none may bring an ill report upon this Book that floweth with Milk and Honey, though there may be Anakims, great objections in the way, for the Scripture calleth them blessed, and wise that understand these mysteries; and the difficulties are, to shake of our negligence, and to quicken our desire to know, as Basil said, Nature had guarded the Rose with pricks, that so the danger to get it, might the more irritate to have it. Besides, the book being full of Prophecies, it's congruous, they should be clothed with some obscurities: Therefore we wonder at the boldness of the ancient Monks, who were neither skilful in the tongues, or Scripture, that yet would adventure to open this sealed Book, which how happily they have done appeareth in their expounding the very first word Apocalypsis, which (they say) cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and clipsor clipsaris, i.e. velo velas.  
The subject that I have pitched upon, is not clogged with any of these Objections, for they are part of that song, which a Company in Heaven praised God with, for his judgements upon Rome, and the sum of their thanksgiving is general, All his judgements are right. 2. Particularly, upon the Church of Rome, who is called Babylon, because of her oppression and captivating the people of God; and whore, because of her corrupt falsehoods and idolatries; and great whore, because of her universal corrupting the whole earth; she is also described by her cruelty, she had shed the blood of God's Servants; yea, Chap. 18. the blood of all the Saints, (those that were murdered elsewhere, are yet said to be found in her.)  
Before I come to the Doctrines, I must clear one doubt, and that is, Whether this City be Rome, or no? For as the Jews looked for another kind of Christ then the true Messiah, so the Papists for another kind of Antichrist then the Scripture holds forth: And as Christ is proved to be the Messiah not by one property only (for that may agree to another) but all the Characters together: so is Antichrist to be found out by the accumulation of all marks together. Now that Rome is this City appeareth; Rev. 17.18. The woman (which is the same with Babylon and the whore in my Text) is said to have power over all the kings of the earth; and this was only the Roman Monarchy at that time.  
2. She is called emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, now Rome was only the famous City, being called urbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
3. This City is said to be set on seven hills: Chap. 17.9. which doth only agree to Rome, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and howsoever Mountacutius would prove this true of Constantinople; yet if it were so, it is so obscure in story that it is not to be regarded; and this is so clear that Bellarmine confesseth it, but then he addeth, this was true of Rome, while it was ethnical, and not now Papal: That this is false appeareth in that Antichrist is to be in the Temple of God, which was not true of the Heathen Emperors.  
2. 'Tis such a Babylon that for a while they were lawfully in her, but when her corruptions did increase, than they were commanded to departed, which could not be affirmed of Rome paganish.  
This being premised, I observe two Doctrines.  
1. That the Church of Rome is greatly apostatised from her former true faith.  
She that was a Matron is become an whore: She succeeds her predecessors, as Vespae succedant apibus, as wasps come into the nests of Bees; Nor is it any matter that they have the Creed and many externals of Religion, habent enim & vespae suos favos, the Wasps have their combs also, though no honey in them, as Tertullian said, The time was when such a point as this might not be pressed, There was a law that no body should eat of this honey, but since God raised up you, Honourable Patriots, Truth, like Samson, hath broke all the cords she was tied in.  
Obs. 2. That Rome's corrupt ways are accompanied with bloody cruelties.  
I will begin with the last first, and show, they are bloody, partly doctrinally, and partly practically.  
Doctrinally, in these Positions:  
1. In maintaining the Pope's power over all temporal Kingdoms, for the Pope, like the devil, will show all the glory of a kingdom, and give it to some creature of his, if he will continue to worship him, and how bloody this principle hath been, all that read histories know. It is true, Bellarmine useth many distinctions in the asserting of this power, for the Jesuits in all their controversies strive who shall show the most subtlety, as Apelles and an other Painter contended, who should draw the smallest line. But as for other Authors they maintained this power of the Pope's more boldly and more ignorantly. How learned was that argument, because it's said, In principio, not principiis, in the beginning, not the beginnings, therefore there was but one supreme power, and that was the Popes.  
2. That an heretic, for heresy sake, and in point of Conscience, though he do not trouble the state, aught to be put to death; this also makes to the effusion of much blood. There are in this controversy two extremes, the Papists on one side, who are for corporal death, and the cruel burning of those who descent from their Church. Qui haereticos occidendos negant, de seipsis solliciti sunt, saith Maldonat. And the other of the Socinians, who would have no outward forcible restraining of any error, though never so gross and pernicious; certainly the Magistrate is so to walk that he be neither guilty of remissness and want of zeal, nor yet of unwarrantable severity. Meisnor doth well distinguish between haereticus simplex, and haereticus seditiosus ac blasphemus, these last he saith may be punished with capital punishments; but the Pope and his complices hold otherwise. For when they have anathematised a nation or people, ne bruta essent fulmina, they inflame kings, and provoke them to destroy all with sword and fire; Thus come solitudinem fecerunt, pacem appellant; they call an utter desolation, peace. And this further makes their opinion bloody, that they will judge what heresy is. How much blood in France, Germany, and other parts hath this doctrine shed?  
3. That no public faith or promise is to be kept with such heretics. As if Christiana fides and punica were all one. Who hath not read of the sad Covenant-breach with john Huss, by the Emperor Sigismond, being provoked thereunto by the Papists, and joannes de Roma, a Priest, said, that in the destruction of the Lutherans, Judges were not bound to follow law, or reason. But how contrary is this to Scripture, we have a fearful instance in the Prophet Ezekiel, of Zedekiah the King, who broke his faith with the king of Babylon: how doth God take notice of this sin especially, and punish him for it? Yea, did not the Heathens by the Moonlight of nature see this, and therefore how much admired is that Roman, who kept his faith with Carthage, though he knew it would be his desperate ruin? And did not God punish saul's posterity, for the breach of his Covenant with the Gibeonites, though it was deceitfully obtained? How true do they make that old proverb, Men play with oaths, as children with shells?  
4. That mental Reservations and Equivocations are lawful; This also must needs overthrow state constitutions, though adamantine, for seeing that truth and words they are the sinews and ligaments of the body politic, if these be cut and dissolved, how can the body stand? What delusions of Magistrates? What evasions of righteous judgements? What ensnaring of innocent men? what doubling in oaths will there be by this means? How can an oath be an end of a controversy if this be allowed? O ye holy Martyrs lay aside your glorious Robes of immortality, you died like fools, and were guilty of your own blood, when as you might have denied, and forsworn all by mental Reservations. Aquinas saith well, That an oath is for practicals, what first Principles are for speculatives; and as any conclusion will easily be granted, which shineth by the light of the first principles; so that fact must be submitted to, which is confirmed by an oath. But by this doctrine, first Principles in societies are quite extinguished. It is true, there are some Papists, that do write against these Jesuitical assertions; but they are not considerable, nor doth the Pope of Rome look upon such as his abettors. How doth the moral honesty of Heathens exceed their piety, for Tully doth relate among the examples malae fidei, that fact of a soldier, prisoner, who by Hannibal's permission had leave to go out upon his oath, that he would return again, and he returneth presently, pretending he had forgot something, and so by this, thought himself freed from his oath.  
5. That there is an absolute necessity of concealing all things revealed in auricular Confession; and this doctrine hath been a private backway to let in horrible conspiracies and murders, Nullum tantum malum esse potest cujus vitandi causa confessionem prodere liceat, and Bellarmine praiseth Garnet, that would not reveal this Gunpowder treason; because (forsooth) confession (as they say) is De jure Divino, and temporal authority de jure humano, leviori damno reges omnes quotquot sunt occiderentur quam vel una confessio revelaretur, Casaubon saith, this was a Jesuits speech to him; I wonder whether they would hid it, if there were a conspiracy to kill the Pope? Thus you see how all their opinions are with Dracoes written in blood. But there was one Jesuit escaped well in this matter of Confession, his name was father Aubigney, who in the bloody fact of Ravilliack, being called in question, and demanded, what was revealed to him? He replied this answer, that God had given him this grace, that whatsoever was told him in Confession, he presently by a miracle forgot it, and for all the world could not remember it again. I think if this answer saved him, it was the best grace ever God bestowed on him.  
6. That the Clergy are exempted from subjection, and so cannot be guilty of treasonable practices: Clerici rebellio in regem, non est crimen laesae Majestatis, quia non est subditus regi, and if so, what wickedness may be committed by them without any control. That same distinction of Clergy and Laity, though it hath been used well enough in an Ecclesiastic sense for distinction sake, yet in the popish way is very detestable, for hereby they hold themselves so the inheritance and portion of God, that they are exempt from all jurisdiction; and I know not how many temporal governor's have given way too much hereunto; now doth not this assertion directly oppose Rom. 12.1. Let every soul, & c? and what is more known than that Explication of chrysostom, Every soul, though he be a monk, a priest, though he be never so spiritual, as they call it, is understood here by the Apostle.  
7. That blind Obedience unto Governors is necessary, and you may easily see what knives and swords this opinion hath in it: Let in this upon a people, that whatsoever the Pope and his Officers shall command to be done, though it be to destroy an whole kingdom; yet it must without any disputation be obeyed: Let in this doctrine, and you let in the Trojan horse; It's no wonder, if they hold this in matter of fact, when they also maintain it in matter of faith. That it is better defined by ignorance then knowledge. Thus what Seneca complained of, as a great weakness among people, That homines malunt credere quam judicare, and they do receive all worship of God, tanquam legibus jussum, rather than diis gratum, will be made a virtue in these men; yea, that they do mereri credendo, even by believing so stupidly they merit. Thus when these Philistines have put out men's eyes, they will make them drudge in what Mills they please.  
8. That the Pope may dispense in all vows and promises, and obligations, and who knows not how England hath been like Egypt, all the waters of it turned into blood by this doctrine? How have Popes absolved people from their oaths and all civil obligations whatsoever? and that the Jesuits they are like those heathen priests that had snakes in one hand and firebrands in the other, and by this means the Papists have wrought themselves out of all credit, that let what protestations, imprecations, and obtestations be made by them; yet because the Pope can so easily untie such knots, what trust can be given to them? Well therefore is that Antichrist set forth by the Dragon in the Rev. who is both subtle and bloody, and as Bernard said of the Devil in tempting of men's souls, vereor magis serpentem gliscentem, quam leonem rugientem: the same we may apply to them.  
9 That to slay their enemies, it is lawful to kill their friends, if as much good will come by the one, as hurt by the other; and this is true in our case this day, for when Catesby asked Garnet, Whether it was lawful to blow up in the Parliament the innocent with the nocent, he answered, it was lawful to kill friends in the destruction of enemies, if so much good would arise as might recompense the slaughter of the innocent. How contrary are those to God, God would save Sodom, if there were ten Righteous, and these would destroy Jerusalem for ten wicked men's sakes; and I remember a story of a popish Duke, who when he was asked by his soldiers, Whether they should kill friends or no in killing their enemies? he returned this answer, Yes, Deus enim novit, qui ejus sunt, God will know well enough at the day of judgement, which are his. How bloody and cruel then, must they needs be, who will kill their own to kill others.  
10. To praise and defend those that have died their hands in blood. Learned men relate many things out of the Papists to this purpose; That which concerneth our case this day, This inhuman bloody Conspiracy, wherein they had Nero's wish of Rome, that England had but one neck, and they cut it off, yet this is mitigated by them, Magna mihi opinio est faelicis eorum exitus & salutis, qui etsi in consilio opereque peccassent, constantes tamen in fide Romanae Ecclesiae ex hac luce discesserunt. You see here is an etsi peccassent, and in these bloody acts they confirmed themselves by the Sacrament, as if that were the seal of other men's blood, and not Christ's.  
And as for their cruel practices take these instances:  
1. Concerning the Waldenses and poor Albigenses, although we have little certainty of their opinions, they being for the most part reported by popish Authors, yet of the cruelty used against them, how many sad witnesses have we? It would make your hair to stand upright with horror. How many thousands of them have been murdered in a day? and not content with their innocent blood, they did waste all the forest and trees, as if with the Manichees, they had thought the trees had a rational life, and that to cut down a tree had been homicidium, as the Manichees fancied.  
2. In France, what an ocean of blood hath been shed there, sometimes by conspiracies and massacres; sometimes by open hostile ways, and howsoever it be true, that the Protestants there in defence of their toleration, which was confirmed to them by law, did also shed much blood, yet that was only defensive, and blood must be charged upon that side which did unjustly, and unrighteously begin the war. And do but observe wheresoever the Pope and his Agents have had to do, that at last all hath ended in blood.  
3. That in Queen Mary's days, and this blood is not yet dried up: How fresh are all the Stories of those spiritual Nero's in our minds? what was Bonner or Gardner, but as they said of Nero, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Howsoever they labour to calumniate that book of Martyrs (as we have had some a late could not abide it) calling it a lying legend, yet it layeth such a blemish upon them, that the holy water of Rome cannot cleanse them from it.  
4. In Ireland, alas! whose hearts have not been affected with those doleful Tragedies there? How have they cruelly devoured, and spared no more than Tigers or Wolves? But this may support us, that the blood of God's people hath a twofold notable effect:  
1. It speaketh and cryeth: Oh what a loud cry is there in Ireland, which God will not always refuse: Abel though dead speaketh.  
2. It makes fruitful, and it is the semen Ecclesiae, even as when you shake one ripe flower, for one seed there cometh up many.  
5. In their attempt upon England this day: The particulars of this Tragedy are so known, that to relate them would be to weary you: consider the horridness of the plot, at one blow to destroy an whole nation. Think O Lucifer, and imagine, O prince of darkness, a more bloody attempt if thou canst. What darkness would have covered the land? How would the Sun and Moon, (the great ones of the state) been turned into blood? How had the Philistines taken the Ark, our Ministers been turned into Friars, our Bibles into images, our Tables into altars; yea, our Heaven turned immediately into an hell? All this was a plotting & sol non sudas? & terra non contremiscis? How would the Kingdom have been like an Egypt, when every house had one dead in it? We cry out of Herod's cruelty, that would have killed all the children of two years old: Here is greater bloodiness, even to destroy all in a Nation, O innocent Catiline and Verres to these men: and are these the men that cry up Charity, that hold it justifieth? Are these the men that admire St Francis his pity, because he would not kill a Flea, when they can destroy an whole Kingdom? What and to be Saints for all this? Shall we, with Paul and Peter and the other Saints, see Catesby and Faux, and that company also?  
Use of Exhortation, to loathe that Religion, take heed of connivance at those snakes, which when they are warm will sting and poison. Oh this connivance at Popery, how hath God avenged himself upon Ireland and England for it, we have complied with their ways, and now God hath made them woeful scourges to us, may we not say, that the Lord hath made them, as the jebusites and Canaanites to us. In quo quis peccat, in eo punitur: Think not that your estates, and goods will content them, it must be your God, and your lives; when ye are willing your souls should be damned, and your bodies killed, then think of reconciliation with the Church of Rome. Puniantur à te, ne tu pro illis puniaris: let them be punished by you, lest you be punished for them; Execute you the judgement of the Lord upon them, as 'tis in your power, and never be quiet, till this and the other Kingdoms be free from it; Make no friendship with angry men, much less with bloody men; rather die by them, than ever be reconciled with them, and know God hath promised to be avenged on that Church of Rome, and that they shall not always boast in that mark of temporal felicity. It is the greatest honour that ever can be put upon you, to be instruments in destroying of her.  
Use 2. of Instruction concerning the great difference between the popish, and Protestant Religion, in this matter of blood, for howsoever some Papists heretofore have endeavoured to show the bloodiness of calvinistical Doctrine, making it the cause of all the wars in France, Germany, and Scotland, yet Bilson doth fully and clearly vindicate them in their defensive wars; And it is nothing but calumny in some, who have laboured to make odious your present war, as arising from the principles of Popery, whereas there is indeed a vast difference both in the authority, in the end, in the nature, in the manner, and in the extent, as might at large be showed, if it were pertinent.  
For true and righteous are his judgements, etc.  
The second Doctrine is,  
That the Church of Rome hath greatly apostatised from all her former faith.  
The Apostle Paul saith of the Romans, their faith was known to all the world, but now their Apostasy is as famous: Even as the Angels by their fall are become devils. It is true, to give the exact punctual time, when this great change was, as Bellarmine demands, is impossible, for it was a change by degrees, as consumptions are in a body, and therefore it was the more dangerous and certainly mortal, Ille morbus vix est sanabilis, qui sanitatem imitatur, and besides, as Cameron doth well observe, changes to the worse do for the most part please all, and therefore little opposition being made, the Apostasy in the beginning of it can hardly be discovered. And the handling of this point will justify that Reformation, which is now on the wheel.  
The Causes of this Apostasy were,  
1. Pride and ambition. chrysostom well called pride the mother of hell, for that made the devil, a devil, and so hell an hell; It is known to all, what arrogancy that Church did take unto herself, and how Tertullian in his time complained of the insolentiam cleri Romani, now how ill would the poor contemptible way of Christ, and his truth agree with their spirits; therefore all the glory of the Church they interpreted it of outward and carnal glory; In that assertion how do they extol the Priesthood? Creatura paruit josuae, at Presbyteris Creator; fol illi, at his Deus quotiescunque verba sacra pronuntiant: The Creature obeyed joshua, but the Creator doth the Priests; The Sun yielded to him, but to these God doth as often as they pronunce their words of Consecration.  
2. Fraud and perfidiousness:  
They had fully learned, that Regnandi causa, all oaths were to be violated; How grossly were the Pope and his adherents taken in forging some Canons of the Council of Nice, for their preeminent dignity; therefore their way is called a lie, and deceivableness.  
3. Covetousness; and if you look on all their opinions about indulgences, private Masses, auricular confession, etc. you will find love to money the cause of them; so well was it said in the Canon Law, Roma fundata à praedonibus, adhuc habet de primordiis.  
4. Nourishing of sin:  
This was usual with the Church of Rome, when any had been censured in the Eastern Churches for foul miscarriages, than would she encourage them to appeal to her, whereupon she would release them, by which means she exalted herself into this great dominion she hath; And then when she would inflict Ecclesiastical censures, they were in a great part pecuniary, and merely to the macerating of the body, no ways to the saving of the soul, so that though the sins of men by their penance, were like Sampsons' hair cut off, yet because the root was there, they did grow into their full strength again.  
5. Neglect of Scripture:  
And this set open the floodgate, whereby all the world was immediately drowned in errors; for take the eyes out of the body, the Sun out of the firmament, the Compass from the Ship, what can follow but confusion? Therefore they have wished that there had never been Scripture; That the Church could have done well enough with traditions only; They have called the Bible the Book that hath made all the contentions in the world, and all the faith a man can have by it, to be only humane, O the great patience of God, that beareth these blasphemies; and therefore (worthy Patriots) in your way of Reformation do you walk contrary, as they pulled it down, do you set it up, regard the Scripture more than all State respects; This is the fountain, and so the streams that run hence will be pure; It is impossible (saith chrysostom) that ever any good should come from that man, who is not diligent in Scripture.  
6. The suitableness of it to flesh and blood; and therefore it's called the wine of fornications. Even as they say, Leopards are taken not by arrows and bows, or open fire, but by leaving wine for them to drink, whereby they are so intoxicated, that they are easily surprised; of this kind are all popish errors; He brings you milk as jael did to Sisera, and afterwards strikes a nail into your temples. As Satan beguiled Eve, so are we cozened into errors; the devil did not appear himself, but used a subtle instrument, nor did he directly deny God's Word, but made Queries and Utrums upon it, and then he presented that which was pleasing to sense; striking out the fear of death, by all which means he at last deceived her.  
1. Their Doctrine is pleasing to flesh; It is good for the world to know, why all sorts of men are so apt for Popery? Not long since, when there were altars and images brought into our Churches, what a general willingness was there in people, but now to have such things removed, what madness doth it work in men? and how do they cry, as children for their babies again? Do but consider their doctrines extenuating Original sin, making motions to sin unconsented to, no sin; That a man hath power to keep the Commandments; That the Commandment to love God binds only at sometimes, Scotus (as I take it) only on holy-days; That actual inadvenrtency in holy duties doth not hinder the fruit of them; That if a man drink till he be giddy, and the room run round, it is no drunkenness; That Prayers said in Latin, though we do not understand them, are accepted; That the devout man, who in his prayer said, Miserere tui Domine for mei, yet had good devotion and was acceptable to God.  
2. Their worship is outwardly sensible. Thus when they had taken away the Scripture, they set pictures up in their room, now this pleaseth the common people, Homo est magis sensus, quam intellectus, it was Aristotle's speech. Herein the popish religion doth much gratify the ignorant people; The people of Israel cried out for gods that might go before them: To worship in spirit and truth can be no more understood by them, than the eye can see a spirit.  
3. Their piety extends to external acts, for if we observe all their Theology, its like that of the Pharisees, to look to the external acts, not regarding the inward grace, but as he that would have set up his picture, and it would not stand, cried, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There wants something within; the same may be said of all their prayers and religious performances, There wants something within.  
4. They make the Ordinances of God to confer grace ex opere operato, whereby they take men off from being heart and soul-Christians. Hence they speak of Sacraments, as we would of some Physic or potion, that hath an inward natural force and efficacy to produce such an effect.  
5. They have custom and antiquity for them, many of their foolish and superstitious customs are some hundred years old, and what fathers and grandfathers have done, it is hard not to admire, and certainly had not the Scripture foretold what an Eclipse would be upon the whole Church, we would think it impossible that such ridiculous things should be taken up. Because Christ is the Light, therefore they have light at noon-days; Because Christ said we must be like children, therefore the Monks wear Cowls, like children's swadling-clouts, and one Pope (as Bishop Abbot relateth it) made a serious motion in the Conclave that he and the Cardinals might ride on a solemn day on Asses to imitate Christ's humility; but the Conclave thought the Ass road the Pope too much already.  
6. They have the greater part of the world; And he must needs have a peremptory spirit, that doth not follow a multitude to do evil; It is a sign he hath life in him that will swim against the stream. A man is a sociable creature even in errors, as well as any thing else.  
7. They commend ignorance; By this means whereas God can make stones the children of Abraham, these make the children of Abraham stones, and the people they love to have it so; for this freeth them from Catechisms and Bibles.  
Therefore the way to keep out Popery is to encourage Learning; The heathens in their sacrifice to Apollo offered Ivy to him, to show, that Learning could not grow unless the Magistrates would bear it up: God forbidden therefore that ever you should discourage it; for at the same time when God brought truth into the world, humane literature flourished, and was a great help thereunto.  
8. They pretend to Miracles; and by this means they have deluded a world of people; It is said, he should bring down fire from Heaven, though that which he would have done to day, was a contrary wonder, Ignis de terra, fire from under the earth; And although Austin said, that he who would look now for Miracles, he himself was a great Miracle; yet they make them as the essential notes of the Church.  
Use of Instruction, how necessary it is to reform from Popery, leave off your contentions one with another, and set upon this common adversary. Learn of the very Romans, who though sometimes at deadly enmity one with another, yet would deponere inimicitias, till they had done the public service; How can you ever endure that these trumperies and idolatries should be brought in again; Humble yourselves that Parliaments heretofore have not done them; Let not Parliament sins in ages heretofore come upon your score; How often do the people of Israel bewail their own sins and the sins of their fathers? do you confess your own sins of unwillingness, of coldness in this work, and the sins of your Ancestors. It is to be feared, that many of you have not got that zeal for the purity of God's Ordinances, and Worship, as aught to be: And in the carrying on of this, take heed of two fatal rocks: 1. A sinful moderation. 2. A popish Tyranny.  
A popish Tyranny is when any do appropriate and enclose to themselves such a power, which Christ hath not at all given, or if he have given it, he hath communicated it to more than one; This hath been the cause of much schism and contention in the Church of God; Christ hath invested the Officers of his Church with sufficient spiritual power for the attaining of that spiritual benefit, which they are to look for, and therefore do you, being Magistrates confirm them in it.  
The second is moderation, and there are these sorts:  
1. A Cassandrean moderation, and that is, when men make an hodge-potch in Religion, and blow with an Ox and Ass: Howsoever Grotius doth much extol Cassander and Erasmus (whom Bellarmine called semichristianum) yet we ought not to lose a letter or syllable of truth to gain all the world, and so Wicelius did tertiam religionem, and mediam meditari, and therefore did bitterly at the same time write against Papists and Luther too, and howsoever Melancthon was thought to be rather medius, then moderate, yet he is wronged, for he vehemently opposed the Emperor's Interim: It is better to have dissension for truth's sake, than a sinful accord: Agreement can never be made of the mixture of error and Truth; we have a famous instance for this of the Orthodox and the Arrians, Syrmiensis Synodus in humane wisdom to quench the fire raised by the Arrians, did conclude an ambiguous form, that so both parties might have their senses, and therefore whereas it was used to be read in the Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they would have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that so both parties might agree. But what became of this? a great fire was raised hereupon, which made Hosius a grave man, that yielded in that Synod, to grieve because he had betrayed the truth.  
2. A Socinian moderation; And this is indeed rather a cursed Academical and sceptical unbelief in fundamental things than moderation; That what the Schoolmen do in many School and abstruse questions, the same they do in substantials and essentials, videtur quod sic, & videtur quod non, and prout nobis nunc videtur; these will put a fortasse, and salvo meliorum judicio, upon received Principles of Faith; and it's observed, that they would make a Declaration sententiae eorum, of their judgement and opinion, not fidei in main things of Religion.  
3. A state politic Moderation. That is also, when we bring down Scripture and the Commands of Christ to state considerations; This hath been fatal to Reformers, and all this ariseth because they do not think by faith, that Christ is able to save the ship they are in, when the waves and tempests do arise, was not this the destruction of jeroboam? and hath not the Lord been severe in punishing even little neglects in his worship?  
4. A Christian Moderation, which is to be seen in a toleration, and forbearing of the weak, in some opinions, and in an accommodation of diffenting brethren, so fare as truth, and the peace of a Kingdom will bear. Let there be a considering of one another, so fare, that the prevailing party may not violently urge an uniform obedience, nor the oppressed party, an unlawful liberty. It is but a trifle comparatively that I shall instance in, yet Tully was applauded in it, when two great Orators quarrelled about tertio Consul, and tertium Consul, which was best Latin, and calling upon Tully to judge, he decideth it thus, by wishing them to write the half word only, tert. Consul, and so both parties might quickly agree. In wounds its better to close and heal, rather than widen, especially when there is a common enemy to destroy both. And this made the Orthodox when they were afraid the true faith would be subverted by the Arrians, who were potent and numerous, to join with the Novatians, who agreed with them in the Deity of Christ, (although dissenting from them in matters about Baptism) and this concord proved successful.  
I know the question of tolerating men dissenting in Religion is a vast ocean, and many learned men have writ of it, both Papists and Protestants, yet I observe those that are sound and judicious, especially when they come to speak of punishments for their errors, to incline in mitiorem partem: Although indeed the Magistrate is herein to deport himself so, that he be neither guilty of sinful remissness on one side, or unlawful severity on the other.  
Use of Thankfulness, that we are as this day delivered from Popery, and all their cruel attempts. I will conclude all, that if Popery be thus cruel, thus Idolalitricall; let us with hearts and tongues give God the Glory, That you are a Parliament, that we have our houses, our states, our Religion; Let us bless God for this days mercies. Abraham received Isaac from the grave as dead; so do you all your mercies temporal and spiritual, especially having so many deliverances and victories vouchsafed by God to your Armies. You have many fifths of November in this one day; and every time you have a victory it is a deliverance from a Gunpowder plot; before it was secret, and now it is open.  
FINIS.   

Die Martis, 6. Novemb. 1644.  
ORdered by the Commons assembled in Parliament, That Mr nicol, and Mr Ashhurst do from this House give thanks to Mr Burgess, for the great pains he took in his Sermon on the Fifth of November, at the entreaty of the said Commons at Margaret's Westminster; and to desire him to print his Sermon: and it is ordered, That none shall presume to print his Sermon, but whom the said Mr Burgess shall authorise under his hand-writing.  
H. Elsing, Cler. Parl. D. Com. ANTHONY BURGESS.  
I appoint Tho. Vnderhill to print my Sermon,