Die Sabbathi, 5. Novemb: 1642.  
SIR William Massam is appointed to return thanks to M. Newcomen, for his great pains taken in the Sermon he this Day preached at St. Margaret's, at the entreaty of this House, and to desire him forthwith to print his Sermon, and to give a Copy thereof to the Committee for Religion, that when they shall have liberty to sit, they may consider by it, how to prepare and provide for the extirpation of Popery; And it is further Ordered, that he shall have the usual privilege for Printing his Sermon.  
Hen: Elsing, Cler. Parl. D. Com.  
I Appoint Christopher Meredith to Print this Sermon,  
MATH: NEWCOMEN.  
This is Entered,  
HEN: WALLEY.   

THE CRAFT AND CRUELTY OF THE CHURCH'S ADVERSARIES, Discovered In a SERMON Preached at St. Margaret's in Westminster, before the Honourable HOUSE of COMMONS, Assembled in PARLIAMENT. Novemb. 5, 1643.  
By Matthew Newcomen, Minister of the Gospel at Dedham in Essex.  
Quid facit in Pectore Christiano Luporum Feritas, Canum Rabbis, Saevitia, Bestiarum, Venewm Lethale Serpentum?  Cyprian. 
Cum sitis Impij Crudeles, Homicidae, Inhumani, non amplius eritis Christiani,  Lucifer Calazit. 
Published by Order of the House of COMMONS.  
LONDON, Printed by G. M. for Christopher Meredith, at the Sgne of the Crane in Paul's Churchyard, M.DC.XLIII.   

TO THE HONOURABLE THE HOUSE OF COMMONS now Assembled in PARLIAMENT.  
IF there be any History in all the Book of God that may parallel our times, sure it is this of Nehemiah.  
The People of Israel though delivered from their long and sorrowful captivity in Babylon: yet long it was ere they could see Truth and peace established in their Church and Commonwealth, the Temple of God re-edified, the worship of God restored, the walls of the holy City repaired, the Lords Sabbaths sanctified, the Priests in their several Orders and stations attending the service of their God: Long it was ere matters of Church and State attained unto a Beautiful Regularity; 
c Pembl.  some reckoning above a a 100 other above 150. 
b Perk. Chronol. Red. cap. Anno. 3431. Secundus Nehemiah praefectus, Anno Mund. 3537. Calvetius & Helvicus, redit populi, 3418. second Nehem. praefect. Anno 3575.  some 200. years. 
d The vulgar Latin and the English Geneva, make Ezra the writer of this Story, but it is a mistake. Nehem. 1.1. See Pembl.  Three on sets were given to this great work: thrice did the Lord raise up and employ blessed and glorious instruments in it before it arrived at its perfection. The first was Zorobbabel, Ezra 1. The second was Ezra, Ezra 7. The third was Nehemiah, the Author of this Book, according to the good hand of his God upon him, 
e Neh. 4.2, 3.  with invincible courage and indefatigable patience against the insolent scoffs, multiplied conspiracies 
f Cap. 4.8, 11. cap 6.2, 4.  and terrifying reports of his enemies, 
g Cap. 4. cap. 12. cap 6.6, 9  against the treacheries of some of his own Brethren and Nobles, and their base compliances with the public Adversaries 
h Cap. 3.5. cap. 6.10, 17.  against the murmur of the people 
i Cap. 4.10.5.1, 2, etc.  with great expense of his estate 
k Cap. 5.8, 14, 15, 16, 17, 18.  and hazard of his life 
l Cap. 4.23.6.2.  carried on this great work, and gave it a full and blessed period, to the comfort of the Jews and terror of their enemies 
m Chap. 6.16   
To parallel this: the people of England, though through the mercy of God they have been in a gracious measure delivered from the spiritual Captivity of Romish Babylon, which our forefather's were enthralled in so long a time; yet now almost a 100 years have passed over us, since that first deliverance, and yet we see not that purity of Truth, that beauty of worship, that orderlines of administrations, that strength of discipline, as walls and bulwarks about this our Jerusalem, which hath been the desire, prayer, expectation of us & the ages that were before us. God seems to me to proceed by the same steps with us, that he did with the people of the Jews, and hath made 3 visible and memorable on-sets upon the Reformation and restauration of his Church among us. The first by that famous Prince, the miracle and glory of his people & age, Edward the 6. of ever blessed memory, whose beginnings though exceeding hopeful and promising were soon stopped by acountermand, as it were from the God of Heaven, as Zerobabells' beginnings were by letters from the King 
n Ezr 4.23, 24. . Soon after the work was revived again by his dear and gracious sister Q. Elizabeth, in whose hands the Lord caused the work to prosper to some further perfection, yet not unto that beauty and glory we hope our God intends to raise it to therefore this 3d time hath God raised up Instruments for the advancing of this work, even yourselves, Honourable and Beloved: who though you have met with the same oppositions in this great employment that worthy Nehemiah did: Malignant scoffs, bloody conspiracies, reports full of various terrors, desertions of some of your Brethren, murmur of not a few of the people: yet in the midst of Armies and changes of Oppositions and discouragements, have hitherto with unwearied patience and undauntable Resolutions, not without great expense of your estates and hazard of your lives, attended upon this work now these two years. At the present to the great grief of all loyal and honest hearts, we see you in the same posture that Nehemiah and his assistants were, Cap. 4.17. Every one with the one of his hands working, and with the other holding his weapon, a sad condition: yet go on, the work of reforming the Church is Gods: he called you to it, he will maintain and defend you in it, he will give perfection to it, God is not as Man, that he should begin to build, and not be able to finish.  
The suitableness of this History to our times, invited my thoughts (upon Summons received to this service) to look into this Book, and see if there were not something there might fit the Day, and the suitableness of that portion of Scripture, which is the Basis of this ensuing Discourse unto the Day, concluded my thoughts upon this Text. My desire and prayer was, that I might speak something that might give glory to God for the manifold and great Deliverances he had wrought for us, and something that might give encouragement to yourselves in the great things you are to work for God. This latter part of my desire was intercepted by a fear of consuming too much of that time, which (though your Piety could willingly have bestowed upon the work of Praise-offering) yet the extreme necessities of State, could hardly spare. This made me silence, much of what I had prepared to speak, both in the Explicatory and Applicatory parts of the Sermon: which yet (seeing it is your pleasures to command what you heard to the Press) waits now with the rest upon you. I dare not think there is any thing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  either in the one or in the other, that can add unto your light: if any thing spoken or written may excite or increase your heat, I shall enjoy much of the end I propounded in this Service. I dare not undertake to direct in any thing, if in any thing, I may erect your spirits in times so full of distempers, with a Christian holy dedignation of all oppositions to carry on the great business of the Lord jesus, in establishing Religion, Reforming the Church, rooting out Popery. I have enough, if I fail of this, it is the sin of my infirmity, not my intention.  
Luther in sad tumultuous times was wont to say to his Brethren and those about him, Come let us sing the 40. Psalm. Me thinks you (Right Honourable) in these sad conflicting times may say one to another, come let us read the Book of Nehemiah, there you may read experiences, encouragements, quickenings, directions, precedents, to spread them before you is not the work of an Epistle: nor is it needful, having been fully and excellently offered to your view in a Fast Sermon, 
Dr Gouge his Sermon.  only this, as you have made the same preparations to this service you are now upon, 
Nehem. 1.  which Nehemiah did, addressing yourselves thereunto by Fasting and Prayer: and have met the same varieties of oppositions and discouragements, so persisting in the same paths of Zeal for God, compassion to his Church, dependence on his power, adherence to his cause, constancy in his Service, Doubt not but the same merciful hand of his and your God (after your Nehemiah like conflicts) shall crown your faithfulness with Nehemiahs' successes, which were so glorious, that when all their enemies heard thereof, 
Nehem. 6.16.  and all the Heathen round about, they were much cast down in their own eyes, for they perceived that the work was wrought of God. And they that are of you shall build the old waste places, shall raise up the foundations of many Generations: 
Isa. 58.12.  and ye shall be called the repairers of the breaches, the restorer of paths to dwell in, which hath been and is, the Prayer of  
The least and unworthiest of your and the Church's servants. MATH: NEWCOMEN.   

A SERMON Preached to the Honourable House of Commons now assembled in PARLIAMENT. Novemb. the fifth, 1642.  NEHEMIAH. 4.11. 
And our adversaries said, they shall not know nor see till we come in the midst among them and slay them and cause the work to cease,  

The Introduction.  THis chapter gives you a view of the various discouragements, which that gracious man Nehemiah met in that glorious work of repairing Jerusalem, and restoring the lapsed State of Church and commonwealth. Discouragements you shall behold in this chapter breaking in upon him like waves of the Sea, while he stands as a rock unbroken, unshaken in the midst of all. Like jobs Messengers: before the first be dispatched, there appears a second before that be answered, a third like Ezekiels prophesy, mischief, 
Ezek. 7.  upon mischief and rumour upon rumour,  
In the first verse, you have the adversaries rage. When Sanballat heard that we built the wall, he was wroth, and took great indignation. In the second you have this rage venting itself in foam, in scoffs, and sarcasmes cast upon Nehemiah his brethren, and their undertaking. What do those feeble Jews? will they fortify themselves? will they sacrifice? will they make an end in a day &c and Tobias said, even that which they build, if a fox go up he shall break down their stone wall.  
But this is the coolest of their rage, the heat of it reaches unto blood, so you find verse the 7. and 8. When Sanballat and Tobiah, and the Arabians. etc. heard that the walls of Jerusalem were made up, they conspired all of them together to come to sight against Jerusalem and to hinder it; Withal the people at the same time begin to murmur, verse the tenth: And Judah said the strength of the bearers of burdens is decayed, and there is much rubbish, so that we are not able to build the wall. And this (as it is probable) gives encouragement to the adversaries to antedate their triumph and glory, as if the Jews had been their request, their prey already. And our adversaries said, etc.  

Division of the Text.  In which words you may please to observe: First, a strong combination against the church of God. And our adversaries said. Secondly, a wicked design they were combined in. To cause the work to cease, this is first in their thoughts, though last in their words. Thirdly, a bloody means propounded, and agreed on for the accomplishing of that design; and that is slaughter. Slay them, and cause the work to cease. Lasty, a subtle way projected for the effecting of that slaughter; we will come upon them secretly, suddenly, they shall neither know, nor see, till we are in the midst of them, & slay them, and cause the work to cease. I intent not to prosecute the particulars of the text, but to give you the sum of the whole in one observation. 
The Doctrine.  The great design of the enemies of the church, is by craft or cruelty, or both, to hinder any work that tends to the establishment, or promoting of the churches good.  
All the visible enemies of the church of God, are but the Emissaries of Satan his agents: and therefore they observe his 
(a) Ephes. 6.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  methods, his rules of art in their attempts upon the church. Now as Satan himself, sometimes opposes the church by force, and then he is 
b Isaia 27.16. His allegoricis appellationibus figuratur sublimitas omnis tam spiritualis quam corporalis, quae adversus deum se extolleret vi fraude vel utroque simul. juni: ad locum. Esai. 34.16.  a piercing Serpent, and sometimes circumvents the church by craft, and then he is a crooked serpent, vel rectus venit, vel tortuosus, vel leonem agit et saevit, vel draconem agit & fallit. So do his auxiliaries those that fight under his colours against the church's peace and good, craft and cruelty are their chief engines of mischief: and not one, but both they use, that as the scripture speaks of those birds of prey and desolation, none of them shall want their mate. And as some writ of the Asp, he never wanders alone without his companion with him so the craft of the enemies of the church, is never but accompanied with cruelty, and their cruelty seldom without craft, and both bend to hinder any work that tends to the establishment and promoting of the churches good.  

Proved by Exemplification.  To give you ocular proof of the crueltyes whereby the enemies of the church have from time to time endeavoured to cause the work to cease, would be the business, not of a sermon, but of a volume, and yet easily done, had we but time, because their cruelty ever appears in its own likeness, in the shape of one of those beasts that Daniel saw in his vision, that had three ribs in the mouth of it, and they said unto it, arise, devour much flesh. 
Dan. 7.5.  You may trace the monster foot by foot, from Abel unto this present in steps of blood. The persecutions of the Jewish church under Pharaoh. Nebuchadnezar, Antiochus, and of the christian church under the heathen, and after them the Arrian Emperors and Bishops: since them under Antichrist, on the one side, and the Turk on the other, are so known, I need not mention them: but this they all declare, that the indeavoures of the adversaries, have always been by cruelty to cause the work to cease. And indeed if we consider those floods and seas of blood, which in the successive persecutions of the church have been exhausted, we may wonder the church is not quite extinct, save only the blood of Martyrs, extra venas, is not cruor, but semen, and by the irradiation of the sun of righteousness, becomes miraculously fruitful to the producing of a new succession of Saints.  
But to trace the adversaries of the church in their craft, 
t Secondly of the oraft of headversaries which are several. Prov. 30.19.  hic labour, hoc opus: they are serpentina soboles the seed of the serpent; and as the way of the serpent upon a rock is unknowable, so are their ways of undermining the church: yet as fare as either in history or scripture I may, I shall trace them, and give you a brief view of the several arts and crafts, whereby the adversaries of the church have sought to hinder their proceed, and cause the work to cease.  

First.  The first design that ever was against the Church of which we read in Scripture is that of Pharaoh and his Councillor's Exod. the first; Come let us deal wisely with them, and what is the result of this consultation? not to deny them presently the liberty of their Religion we take away, but by burdening and oppressing them in their liberties and estates to break their hearts and embase their spirits, that they should have no heart to mind Religion or any thing, because of their great anguish and affliction. a design that hath been practised against the church of God many a time. Thus the Persian Tyrant thought to have subdued the spirit of Hormisdus that noble christian. He would not kill him but enthrall him: Turn him out of his possessions, throw him from his honour, give his wealth, dignity, wife, to the basest of his slaves, Turn him naked our of doors to keep Mules in the Wilderness, by this means thinking to choke and smother that holy fire God had enkindled in his heart.  
And this is the art of the great Turk at this day though he pretend to let the Christians in Greece and those countries under him enjoy their lives and their religion, yet so heavy is his yoke upon them, that they have little joy of their lives, and for the most part as little care of their religion scarce any thing more than the name of Christ generally to be found among them.  

Second.  The second art whereby the adversaries of the church have sought to prejudice it, hath been by procuring matches, and mixtures of some of the members of the church and some of their own that were Idolaters. This was the art of Balaam, when he saw he could not otherwise fasten a curse upon the Israel of God, he gave the King of Moab council to ensnare the men of Israel with the daughters of Moab, whereby they were drawn not only to corporal, but to spiritual adultery. The history of this, you have Num. 25, 1, 2, 3. The people began to commit whoredom with the daughters of Moah, and the people did eat of their sacrifices, and bowed down to their gods, and Israel joined himself to Baal-Peor. And that this was the plot of Balaam is clear, Numbers 31.16. These caused the children of Israel through the council of Balaam, to commit trespafle against the Lord, It was balam's council this, and wicked council it was. This mixing with unbelievers hath been ever looked upon as a thing of dangerous consequence to the Church of God which is the reason that Nehemiah was in such a heat of indignation against the people for this thing. Nehe, 13.25, 26. ver. I contended with them▪ and cursed them, and smote certain of them, and plucked off their hair and made them swear by God, saying, you shall not give your daughters to their Sons nor take their daughters unto your sons, did not Solomon King of Israel sin by these thing? yet among many Nations there was no King like him who was beloved of his God, Nevertheless even him did outlandish women cause to sin.  
Great dangers the Church of God is exposed unto by this design. First, of being corrupted by this means, and drawn from the true Religion which is the very reason why God forbade such marriages in the old law. Deut. 7.4. For they will turn away thy sons from following me that they may serve other Gods so will the anger of the Lord be kindled against you and desroy thee suddenly. And sad experience of this sad effect and consequent of marrying with Idolaters, and those that are enemies to the Church, The Church of God hath had not only in Solomon, whose heart his jd●●●●rous wives turned away from God and so captivated that he did publicly tolerate their idolarour worship, 1 Kings 11.4, When Solomon was cold his wives turned away his heart after other Gods, and vers. 7. Then did Solomon build an high place for Chemosh the abomination of Moah and for Moloch the abomination of Ammon, and likewise did he for all his strange wives and sacrificed to their Gods. Nor only in jehoram the Son of Jehosaphat, the reason of whose deflection from the practice of his father, and the principles of his education unto Idolatry is rendered by the holy ghost this, for the daughter of Ahab was high wife, 2 King. 8.18. Nor only in other of the Kings of Israel and Judah, but even in christian Kings and Princes, when they have matched though not with Pagans and Heathens but with such as have professed the christian Religion, only not in purity. Valens the Emperor was at first a true Orthodox Professor, but being married to an Arrian Lady she soon ensnared him with her flatteries and captivated him to the same heresy with herself, and he proved a most bloody persecutor of the true Orthodox Church. 
Theod. 4.11   
Or secondly, If there be such establishment of heart in the truth that the unbeliever dares not attempt to draw the believing yokefellow from the true Religion, or attempts it but in vain. This inconvenience yet follows thereupon, that the unbeliever will as much as they can, viis et modis, promote the false Religion and subvert the true.  
The Church of God had experience of this in Justinian the Emperor, 
Evagr. 4.10.  whose wife Theodora addicted to the heresy of Eutyches, did no less foster, encourage promote and reward the teachers & maintainers of that heresy than the Emperor did the true orthodox professors yea prevailed so far with her husband as to make Severus, a chief leader of the Eutychian faction Bishop of Constantinople.  
Thirdly, By this means not only the present age but posterity is indammaged. For put case the unbelieving party doth survice, there is danger lest the children (specially if young) should by the authority of an Idolatrous father or the persuasion of an Idolatrous mother to be drawn away from the true Religion. An instance of this we have in Valentinian the younger, whose father dying and leaving him in the tutelage of Justina his mother who was an Arrian (though all the time of her husband's life she had concealed it, 
Socr. 5.2. Theod. 5.13.14. Sozom. 7.13.  knowing her husband's zeal for the Orthodox Religion) she taking the advantage of her husband's death, and the tender and flexible age of her son to advance the Arrian faction easily corrupted him, that he was scarce warm in his throne but he falls a persecuting the true Religion. These and many other inconveniences have been observed to attend such kind of mixtures between the Church and their adversaries, which the adversaries are not ignorant of, and that is the reason sometimes they are so willing to offer their daughters in marriage to the members of the church, 
1 Sam. 18.21.  but it is only as Saul gave Michal unto David that she might be a snare unto him.  

Third.  The third Art whereby the adversaries of the church have endeavoured the ruin and over throw of Religion is by covering their intent to alter religion with a pretence of public emollument, So Jeroboam to cover his Idolatrous projects, pretends the people's ease, It is too much for you to go up to Jerusalem, 1 King. 12.28. a great journey, a great charge, you may serve God nearer and better cheap at Dan and bethel, as if he meant not to alter Religion, but only to let them have it with more ease and bettex accommodation. Like that of some of late time: For people to hear two Sermons a day, it is too much, one well heard and remembered is enough: For young folk to be kept from sports on the Lord's Day, it is too much, It is too much for you to go up worship at jerusalem. The like pretence was sometimes used to Theodosius, justly called Great, who having abolished in Egypt their Heathenish sacrifices, and forbidden their Idolatrous worship, upon pain of consiscation and death; the people fearing the omission of their accustomed superstitions, would make the River Nilus (whom they honoured as a God) keep in his streams, and not water their land as in former years, began to mutiny, and things tended to sedition: whereupon the Precedent of the Country, wrote to the Emperor, beseeching him for once to please the people, by conniving at their Idolatry. To whom he answered; It is better to continue faithful and constant unto God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soz. 7.20.  then to prefer the overflowing of Nilus, and the fruitfulness of the earth before piety and godliness. Nay I had rather Nilus should never flow, then to have it raised by sacrifices and enchantments. A brave resolution, and becoming a true Christian Prince. Let people be pleased or displeased, come loss, come gain, let truth and godliness be maintained.  
A fourth fraud or art whereby they endeavour to supplant the Church, is, By counterfeiting a friendly compliance with the Church of God, as if they meant to help and farther the businesses thereof, when in truth, they intent nothing but to overthrow and hinder all. So the Adversaries, Esra. 4. When the people of God were about rebuilding the Temple, the Adversaries came and offered to join with them. verse. the second. Let us build with you, for we seek your God as you do. When they intended nothing more than to betray them. This was the great art of the Adversaries in the Apostles days, when many false brothers joined themselves to the Church, 
Galat. 2.  merely to spy out their liberty: and many false Apostles that seemed to preach Christ with abundance of zeal and forwardness, but it was only that they might withdraw Disciples from the true Doctrine and Apostles of the Lord jesus, and fill the Church with rents and schisms, as they did the Church of Corinth. Thus the Arrians would often counterfeit themselves Orthodox men, and mingle themselves with Orthodox professers, that they might with less suspicion, spread the poison of their errors. That good Prince Constantine the Great, was much abused by that Generation in this kind, his great admirer Euschius, confesseth he retained near him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Euseb. de vita Constantin. 4.54.  Sceleratos Nebulenes qui simulaverunt Religionem Christeanam. Specially one potorious one, who had been Captain to the Emperor's Sister and by her dying, was commended to the Emperor, and received into his Family, and though all the time of Constantine the great, he kept his poison hid; yet no sooner was he dead, but he began to play his pranks. First inveigling the chief Gentlemen of the Emperor's bed chamber, than some of the rest, after these the Empress, and soon after the Emperor himself; winning them all to the Arrian heresy: who if in Constantine's time he had not complied with the Orthodox party, he had never had the access to Constantine, and so never this opporrunity of spreading that heresy. This is a trick not unusual with Rome, I have heard that the Jesuits have a practice of running over to the Lutheran Church, 
I find a passage in Frantrius, that may give some credit unto this. Oracula Sacra. 129. p. 842.  pretending to be converts, and to build with them, but it is only to keep up that bitter contention that is between the Calvinists and the Lutherans, the virulency whereof, is much fomented by these renegado jesuits.  
The first way is. To ingratiate themselves to Kings and Princes, with much officiousness and pretended care of their profit and honour, that so being potent with the Potentates of the earth, they may have the more power to do the Church a mischief. So the Adversaries of the jews pretended, that in duty and conscience, they could do no less then complain of the jews to King Artaxerses, Ezra 4.14. Now because we have maintenance from the King's palace, and it was not meet for us to see the King dishonoured, we have sent and certified the King. Wretches that cared no more for the King's honour then a straw, only pretend this, that they might the more easily draw out the King's power, for the suppressing of the Church: So Haman, Esth. 3.8. seemed to mind only the King's profit, when his mind is only set upon the jews destruction. It is not for the King's profit to suffer them. So the jews themselves in prosecuting and murdering the Lord Christ, pretend nothing but loyalty and respect to Caesar. We have no King but Caesar. And if thou let this man go, thou art not Caesar's friend. So that Arrian Priest, of whom I was even now speaking, that corrupted Constantius, the son of the great Constantine, insinuated himself first into the favour of that young Prince by his officiousness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Soz 8.1.  in carrying his Father's will to him, and the advantage that he made of his favour, was to corrupt and poison him. It hath always been observed, that the greatest Heretics, have been the greatest Courtiers. The Arrians in their age, and of them the jesuites learned it, and of the jesuits the Arminians. All of them have made it their masterpiece, to insinuate themselves into the favour of Princes, and then make bold with their power, for the oppressing of the truth.  
A sixth stratagem of theirs is, To charge the Truth and Professors of it with false accusations, thereby to render them odious, either to Princes or people. So the Gospel of Christ was called heresy, Paul a pestilent fellow, and a mover of Sedition. So Ezra 4. The King is told, if the jews rebuild the wall, they will pay no toll nor tribute. 
●ozom 2 24. theod 1. ●0. ●ocrat. 1.21. Athan Ep. ad ●olit vitam ●gintes ●ozom. 2.8.  So the Primitive Christians, had horrible unnameable crimes, laid to their charges. Thus the Arrians charged Athanasias with Adultery, Murder, Witchcraft. Thus the jews of Persia, in the time of Sapores, accused Simeon Bishop of Sileucia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a friend of the Roman Emperors, and one that gave intelligence to them of the Persian affairs, which was the occasion, not only of the death of Simeon, but of a general persecution against the whole Church. Thus deal the Jesuits with the Protestants. And thus the Adversaries of the power of godliness, charge it with Heresy, Faction, Rebellion, 
willet's Pillars of Papistry. Ger. Con Cath. l. 1 p. 2. c. ●9.  and all that will make it odious, either to Prince or people.  
The 7h. way is, By procuring and enacting Laws, whereby they may either ensnare the consciences or the lives of the people of God unawares. Such as that was Daniel 6.7. when they come and tell the King, All the Precedents of the Kingdom, the Governors and Princet, Counsellors and Captains, have consulted together to establish a royal Statute. That whoever shall ask any Petition of God or man, save of thee o King, for thirty days, shall be cast into the Lions Den. Darius was newly ascended upon the Throne, and his Princes seemed to have studied nothing, but the increasing of his power and might, they pretend it will much add to his magnificence, and strike a greater awe into the hearts of his new conquered Subjects, if such a Law as this be made. Now when all the Precedents, and Counsellors and Governors shall commend a thing to the King, as the unanimous result of all their counsels, and desire such a Law to be made for the King's Majesty and Honour, it is easily obtained, though their design was by this Law to ensnare the people of God, either to wound their consciences, by making them sin, in neglecting that duty of worship they owed to God, or else to cut off their lives in the pursuance of that worship. The King could not find this out, nor it may be most of the common sort of the Jews: but Daniel did, and resolved rather to transgress the Laws of the King, than the Law of God, rather to be cast into the Den of Lions, then to carry about a Lion in his bosom, even an enraged conscience. So julian that subtle enemy of the Church of God, ensnared the poor Christians unawares, for calling his Soldiers to appear before him, that they might receive their pay, 
Theod. 3. ●5, 16  he caused an Altar with fire upon it to be set by, and a Table of Incense, and commanded every soldier, as he came to receive his money, to cast some Incense into the fire upon the Altar, which some of his Christian soldiers understanding to be an implicit and interpretative Idolatry, refused to do, and would rather lose their pay: others not knowing the depth and mystery of this iniquity, suspecting no hurt, did it, and so defiled their consciences; which filled them afterwards with such extreme grief and horror, when they came to the knowledge of it, as they did offer to expiate their sin with their blood. Had Darius known, that the intent of his Princes, in that which they called their Royal Law, had been to entrap the life of Daniel, he would never have signed it. Had the Christians known, that the intent of julian, in commanding them to sprinkle some Incense upon the burning Altar, had been to make them deny the Faith, they would never have done it. But this is the craft of the Adversaries, to procure and enact Laws, that may look one way, and strike another, that may seem to be for Majesty, or Honour, or Decency; but are indeed for the ensnaring and supplanting of the Church of God.  
Another way is, By secret conspiracies and treacherous combinations against the Church, to undermine and ruin it. So here Nehem. 4.7, 8. The Arabians and the Ammonites and the Ashdodites, conspire all of them together, to come and fight against Jerusalem. So Psa. 83.3. They take crafty counsel against thy people, and conspire against thy hidden ones, they have consulted together with one consent, they are confederate against thee: Gebal and Ammon and Amalek, etc. So Act. 23.12, 13. Certain of the jews banded themselves together, and bound themselves under a curse, saying, that they would neither eat nor drink, till they had killed Paul. Such was the Stratagem of our Adversaries, the deliverance from which, we celebrate this day, a conspiracy of men, that had bound themselves by a curse to destroy us, and had not only said, but sworn. 
The Doctrine proved by Reason. 1. Drawn from the Adversaries 1. Hatred of the Church.  We will come upon them, and they shall neither know nor see, till we are in the midst of them and slay them, and cause the work to cease. Their design was by craft and cruelty, to disturb and destroy the Church's peace.  
And truth is, in Reason we can look for no other, if we consider the innate disposition of the enemies of the Church.  
First, in regard of that implacable hatred the Adversaries bear unto the Church. It is a true saying, Odia Religionum sunt acerbissima, 
a Immortal odium & nunquam sanabile bellum. Ardet ad-huc combos. & Tentyra summus utrinque. Ind suror v●lgo quod Numina vicinorum. Odit uterque tocus, cum solos credat habendos Esse Deos quos ipse colit. Juve. Sat. 15. Omnis Contentio quae Dei causâ suscipitur stabilis sutura est & diuturna. Drus. Apotheg.  Hatred grounded in differences of Religion, are the most bitter and uncapable of Reconciliation. And it is a true observation of some 
b D. Day upon. 1 Cor. 16.9. , that the nearer any are unto a conjunction in matters of Religion, and yet some difference retained, the deeper is the hatred; as he observes a jew hates a Christian worse than he doth a Pagan or a Turk; a Papist hates a Protestant worse than he doth a jew; and a Formalist hates a Puritan worse than he doth a Papist. No such hatred under Heaven (saith he) as that between a Formalist and a Puritan. Now Truth being one, the true Religion one, and this the possession and profession of the true Church, this inrageth all the world against it, Pagans, jews, Turks, Papists, Formalists; that as they every one Idolise their own Religion and opinion, and seek to suppress each other, so they all combine, to suppress the true Religion, to keep that from flourishing, from shining forth in its original beauty and glory.  
And then secondly are full of craft. 
2 Craft.  The seed of the Serpent, for so God calls them, Gen. 3.15. thereby letting●us know, That as the Serpent was moae subtle than any beast of the field, Genes. 3.1. So the Adversaries of the Church are more subtle than all the men of the world, whereas the Church of God, they are the Seed of jacob, Psal. 22.23. 
* Gen. 25.27.  He was a plain man, Sine fraud & fuco, and so are his Seed, Prudentiam habent, fraudulentiam horrent, but their Adversaries they are full of 
a Psal 83.3. Io● 15.35. Psal. 10.7. Psal. 119.110.  craft, therefore sometimes in Scripture called Foxes 
b Cant. 2.15. Luk 13.12.3. Cruelty. .  
3. And as full of cuelty as craft, therefore in Scripture proclaimed bloody as well as 
c Psal. 55.23.  deceitful men. And in that respect compared to 
d Psal. 22.12, 13, 16, 21.  Lions, Bulls, Dogs, Unicorns, 
e Mat. 10.16. Act. 20.19.  Wolves. The Church's enemies are men of cruel bloody dispositions, such as was Francis the first of France, whose rage against the truth of God, and the Reformation in Luther's time, was so bloody, that he did in a solemn assembly protest. If he knew any part of his body infected with that contagion (of Lutheranism) he would presently tear it from him, 
Si quam sui Corporis partem istâ Contagione sciret infectam revulsurum illico nelongiùs serperet. Sleid. come. lib. 9  that it might spread no further. Or that of the  Count Felix of Wartenburge, 
A memorable thing fell cut, anno 1550. Divers Noblemen being at Supper together, & threatening hotrible things against the Professors of our Religion, among the rest Count Felix of Wartenburge a great Warrior, and that had been in place of command under Maximilian the Emperor, said he hep●d ere he died to ride up to the spurs in the blood of the Lutherans; but being smitten by God, that very night, he fell a bleeding in that violent manner, that his blood choked him and he died. Flac. Illyr. So let all thine enemies perish o Lord, and give them blood to drink, for they are worthy.  Who, he said, h●ped ere he died, to ride up to the spurs in the blood of the Lutherans. These are the dispositions of them all, 
* Prov. 27.29.  for as face answers to face in water, so the heart of man to the heart of man. Now look upon the Adversaries of the Church thus, as full of innate craft, cruelty, malignity against the Church of God and the true Religion, and what can you expect, but that they should by all deceitful, bloody ways, hinder and oppose any work that tends to the establishment and promoving of the Churches good.  
But if you add to this, 
a Reason drawn from the power of Satan in the hearts of the Adversaries.  the mighty power that Satan hath in the hearts of the Church's enemies, to every one of whom it may be applied, which Peter said to Ananias, Satan hath filled thy heart, yea Satan hath not only filled them, but as the Holy Ghost in one word tells us, 
Ephes. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joh. 6.44.  is continually active and mighty in them. And again tells us, they are as spontaneously subject to his power and motions. That native malignity, craft, cruelty, that is inherent in the Church's Adversaries is principle enough to carry them on in designs against the Churches good, though Satan should never incite them; and that power and energy of Satan in them, is enough to carry them in that way, though there were no such natural disposition. But when both meet, a strong propension of nature in themselves, and a mighty energetical power of Satan over them, needs must they with most impetuous violence be carried on by any craft or cruelty, 
3. Reason from Gods permitting this. 1. For his people. Trial.  no matter what or how to hinder all that tends to the Churches good. They having an activity of their own that way, and Satan who is mighty in them, acting them that way too.  
True it is, God could restrain the rage of his Church's Adversaries, bind down the malignity of their natures (though he leave it in them) with a band of brass or iron, as the stump of that tree in Nebuchadnezars' vision, and retund even the Devils own malice. But it pleaseth the wisdom of God to give scope thus to the malice of Satan and his instruments, and that both, in reference to his people, and to himself.  
To his people. First, for their trial, the reason the Apostle gives, why the Lord permits heresies in his Church, may let us see why the Lord suffers other opposition against his Church, 1 Cor. 11.19. 
a  qui probati sunt & haeresoes fermento se non in ecerunt manifesti fiant in Nobis. Profi●iant in cognition, cluceant in confession, o len luntque sidem suam, constantian veritatem opera, ut glorificetur Pater noster qui in coelis est. Cram. Haeresiolog.  There must be also heresies among you, that they which are approved may be made manifest among you 
b Cum Ecclesia pace & con●ordiâ fruitur, nec afflictione extrinse●ùs aut dissensione intrinsecùs laborat, qui Christi sunt non agnoscuntur, vixque seipsos invicem dignoscunt quia prosperitatis tempore facile est Deo ●ervire Camer in Joh. 6. . Who will not own the Church's cause, when it prospers, meets with no opposition? 
c joseph. Antiq. l. 11. c. 8. 2 For his people's exercise.  The Samaritans were wont to challenge kindred of the jews, when the state of the jews flourished, but when it was afflicted then disclaimed them. Many will embark themselves in the Church's cause in a calm, that with the Soldiers in the Acts will fly out of the Ship in a storm. Therefore that his own which are approved may be manifested, God suffers Satan and his instruments to oppose, to use all their craft and cruelty to hinder his Churches good.  
And not only that his people may be tried, but also exercised in swisdome, faith, patience, courage. When there was deliberation at Rome about the demolishing of Carthage 
* Sinenda est Carthago ut ejus metu disciplina à majoribus tradita jam Laba, cens rest ituatur. Appian de bellis puntcis. , let it stand saith Scipio, lest the people of Rome should want an occasion or object whereon to exercise their valour. God could soon annihilate his Church's enemies; but let them live, saith God, let them do their worst, they shall but be for the exercise of my people's wisdom, faith, zeal, constancy, courage and whole panoply of grace.  

3. For the further illustration of his own Glory.  And yet God hath a further end in permitting this, than his people's exercise and trial, and that is, The illustration of his own glory, by the crafty and cruel attempts of the Church's enemies, that the glory of his wisdom and power in the preservation and prosperity of his Church might be the more illustrious. Archimedes had never been so famous, if the City where he dwelled had not been so long so violently besieged, and a long time preserved only by his means. If the Church of God, the city of the habitation of his holiness, should not often be surrounded with enemies, besieged with difficulties and oppositions, the wisdom and power of God, in preserving and prospering his Church, would never be so glorious, therefore the Lord suffers the Adversaries of his Church to design and endeavour by craft or cruelty, or both, to hinder any work that tends to the Churches good, gives them leave to plot and conspire against his Church, and lets them say. They shall not know nor see, till we are in the midst of them, etc.  

The Doctrine applied. 1 By way of Commemoration.  And now if ever Text were verbum diei, as the vulgar Latin reads it, or verbum super rotas, as some others: Surely this Truth, this Text is such. Every word of this Text is a Wheel of that triumphant Chariot, 
Pro. 25 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercer.  in which our Church and State this day glories over a design of our Adversaries against us, fraught with all the subtlety and cruelty, that hell itself was able to infuse into it, This day thirty seven years, was this Scripture fulfilled in England.  
This day thirty seven years, the King then sitting upon the Throne, had summoned the Peers and Commons of this Kingdom to an Assembly of Parliament. The intent of that meeting (as was hoped by God's people, and feared by their enemies) was to surround jerusalem, and the Temple, with walls and bulwarks, to secure the Church, the true Religion and worship of God, with needful, healthful Laws: this was the work intended. Wherefore should a Parliament meet, but for that work? and our Adversaries said, they shall not know, neither see till we are in the midst of them and slay them, and cause the work to cease.  

And our Adversaris.  Our Adversaries: Who are they? Consider and then judge. Who are they that (when time was) filled their loathsome Prisons with the bodies of our forefather's? Made our land drunk with the blood of Martyrs? In the space of less than 4. years sacrificed the lives 
* Balthaz. Hol. in Chron. & Osiand. Cen. 16 Histor. Eccles. Anno 1555.  of 800. Innocents' unto their Idols? And ever since God hath put a stop to those bloody outrages have travailed with nothing but England's destruction now these Fourscore years? Who are they that have made so many desperate stabs at the breasts of our Prineces? so many deadly blows at the heart of the State? given life and vigour to so many insurrections and rebellions in the bowels of the Kingdom? Are they not the Papists? It is easy then to point out these Adversaries. The Papists: they are our Adversaries, so they have been, so they are, so they will be, as long as Christ is ours, his Gospel ours, the Reformed Religion ours. Sooner shall a man find honey and balm in the nests of Asps, and the Dens of Dragons, than we true friendship and peace with Papists. 
Said.  Sooner shall East and West meet and kiss, the Ark and Dagon, Jerusalem and Babylon, Christ and Belial cease to be Adverse, than they cease to be our Adversaries. These were, these are our Adversaries.  
And our Adverssaries said. These our Adversaries had had many a saying to us, they had said in eighty eight, 
a Psal 83 4.  Come and let us cut them off from being a Nation, that the name of England may be no more in remembrance. They had said, as Moab 
b 2 Kin. 3. 2●.  Up Rome, to the spoil, presuming the victory was theirs before the fight. And when that Saying was disappointed, yet they said there was a day a coming which should pay for all, that was the day of Queen Elizabeth's death, concerning which their balam's prophesied, 
c Parsons ans. to the libel of Eng Iust. p. 176 181.  That by the uncertainty of the next heir the Kingdom was in a despeat case, in the greatest misery that ever it was, since or before the Conquest, and fare worse than any Country in Christendom 
d Cujus sepulchrum velut totius Regni voraginem & naufrrgium, tanquam sub oculis contemplemini:— Ingentes moles tempestatum & conturbationum, cruentorum imbrium conglomeratas nubes vestris impendere cervicibus despicietis. Vndiquaque Anglia in praedam expetitur & expectatur. Weston de triplici hominis, officio: in perorat ad Academ.  That Clouds of blood hung over England, which waited but her dissolution for their dissolving, that upon her death England would be a common prey, and her tomb would be England's grave. This our Adversaries said then, and from these say, issued all that prodigious variety of murderous complotments against the sacred person of that ever honoured Queen, The miracle of her Sex, the glory of her Age, the astonishment of the World. But the silver line of her precious life being hid in the hollow of God's hand from all their desperate assassinates, she full of years, and more full of honour, went to the grave in peace: and God who frustrates the tokens of the Liars, 
Isa. 44.25.  and makes Diviners mad, contrary to the hopes and confidences of our Adversaries, brought in a peaceful King, and established his Throne in peace.  
What Say our Adversaries now? are they not so ashamed and confounded in their former disappointments, as they can open their mouths no more? No, they are saying still, the malice of our Adversaries is as uncapable of disheartening, as Balaam was in his attempts of cursing Israel. Let God appear never so often against them, let the Angel of God stand with a drawn Sword in his hand, they will on, yet again our Adversaries said, etc.  
What Pharaoh said to his Servants, that our Adversaries said one to another, 
Exod. 1.  Come let us deal wisely, our former projects against this people, have been too shallow and open, our preparations in 88 proclaimed our intentions, and made them frustrate, the treasons of Parry, Lopez, Sanders, etc. were common, ordinary and poor attempts, now for some rare stratagem, some depth of darkness, some mystery of unheard of treachery, that may be acted by unseen instruments, they shall neither know nor see, till we are in the midst among them. And what was this, but the Pouder-Treason. Look upon the cunning projecting and carrying on that Treason, you will hear our Adversaries saying. They shall neither know nor see till we are in the midst of them. And look upon their bloody intent in it. And it was to slay and cause the work to ccase  

They shall not know.  First for the crafty projecting and managing the plot, because they will make sure, we shall know nothings, none shall be admitted to consultation about the thing, but those that will by Vows and Oaths, and Sacraments, and all that is Sacred, bind themselves more than once, 
a Sr. Edward Cook his Speech at the arraignment of Garnet.  neither directly nor indirectly, neither plainly nor by circumstance to discover the plot. Hence it was that in two year's space (for so long was this Treason forming) not the least inkling of it came to any of our ears, our Adversaries had sworn, They shall not know, and if ever they were true to their Oaths it was here. They shall not know.  
Nor see. Therefore all their work lies under ground, 
Nor see.  and is dispatched in the night, when deep sleep falls upon men: If either the darkness of the night, or the depth of the earth can hid it, we shall not see. And how did God for a while seem to smile upon their project, and to facillitate their work, when providence offered the conveniency of a Cellar to them, whereas they thought they must have digged a Vault by strength of hand, to lay their Powder in. How did God seem to have cast this Kingdom and City into a dead-sleepe, that 36. barrels of gunpowder should be conveyed into a Cellar so near the , and a Parliament so near and none have the least suspicion of Treason. Can this have been if God had not stupefied Men. God himself seemed to take their part, and they who not many years before had sworn God was turned Lutheran, 
In 88  began to hope, God was turned Catholic again. God seemed to have conspired with them, and to say, They shall not know nor see. etc.  
In the midst of them. 
Till we are in the midst of them. Joh. 20.19.  How? As jesus in the midst of his Disciples, saying, peace be unto you. No. But as the Enemies were in the midst of the Congregation. 
Psal. 74.4.  O GOD thy Enemies roar in the midst of thy Congregation. They made account to have come into the midst of them with such roaring as would have astonished the Heavens, and made the Earth tremble. In the midst of them, as the Daughter of Herodias was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Mat. 14.6.  only to suck blood, to slay them, that is the end why they would be in the midct of them. And our Adversaries said, they shall not know nor see, till we are in the midst of them and slay them.  
Slay them. 
Slay them.  Whom? The whole Assembly of Parliament, and therein to quench the light, and extinguish the glory of the English Nation. Never any Treason before this so destructive. Others were but petty Treasons compared with this. This was the masterpiece of all the policy of Rome and Hell. Unless it were the Treason of Satan against the state of Man in Paradise, to blow up all Mankind in Adam, the representative of it at once, no Treason like to this. This was second unto that, of which they say, as he sometimes of Goliahs' sword, None to that, None to that, wherein the flower of our Gentry, our whole Nobility, the Princes of the blood, the Lords anointed, the Royal seed were all devoted to one stroke of destruction. And our Adversaries said they shall not know nor see, till we are in the midst of them and slay them.  
Slay them. Ay such Instruments of cruelty had they prepared for this slaughter, as no one of that Assembly could have fled from the fury of, had they the wings of Eagles, nor resisted the force of, had their flesh been as brass, or their strength as stones, or their bodies armed with the scales of the Leviathan. They were not Swords, nor Pistols, nor poisons, the ordinary weapons of Rome's warrefare, but Instruments more inevitably killing. 36. Barrels of gunpowder, enough to have blown to dust, the strongest Fort in Christendom. These were the Instruments of their cruelty, such as were never found in the habitations of Simeon and Levi. With these they intended to come in the midst of them and slay them. And that with such a slaughter, as was never heard before. Show me in any History a precedent of the like slaughter as was intended here. Wicked Abimelech slew upon one stone threescore and ten of gideon's sons, yet one escaped: jetham had his life saved. Bloody Saul caused Fourscore and five of the Priests of the Lord to be slain in one day, yet Abiathar the Son of the high Priest had his life given him for a prey. Ambitious Athaliah sought to destroy all the King's seed, yet joash the King's Son was preserved. In the Massacre of France, above threescore thousand slain, yet some escaped even of those that were appointed to the slaughter. But here Oh merciless cruelty, not one man that had escaped, neither King, nor Prince, nor Lord, nor any of that Honourable Assembly, though all of them, as Zeba said of the brethren of Gideon, were men each one resembling the Son of a King, yet they had all perished together, in a moment, not one escaping. The Devil dealt more mercifully than thus with job when he slew his Sons and Servants, he still left one alive to carry the tidings, but here all dye or none. And that in such a crafty sly way, as they shall never know who hurt them. They shall not know nor see. Nay the craft of our Adversaries extended so fare, as to provide, not only to hid themselves from the sight of them, whom they intended thus to cut off, 
See a letter of M. W. Perkins to M. Vicars before his Poem on the 5. of Novem.  but from the rest of the Nation. You know the ways they had taken to cast the Odium of that horrid Treason on the true Protestants, under the name of Puritans, if God had not in mercy delivered us from that conspiracy, we had borne not only the misery, but the infamy of it.  

And cause the work to cease  And our Adversaries said, They shall not know nor see till we are in the midst of them, and slay them, and cause the work to cease. It is the work they were about, that is the cause of all their rage and malice: They were about to make Laws for settling true Religion, and repressing Popery. And as Pilate came upon the Galileans, when they were sacrificing, and mingled their blood with their Sacrifices. And as the Adversaries hear made account to come upon Nehemiah and his bvilders, and temper their mortar with their bloods, so did ours plot to come upon our Law makers, they shall write no Laws, but in their own bloods.  
And Oh Lord, if this plot had taken, What a 
* That which P. Valderama fables concerning Ignatius his Lodgings, indeed would have been true of these buildings. Cum pri●●um proposuit apud se militarem vitam abdicare, Do nus in quâ tum s●●t ●ota contren u●t, par●etes ejus concussa suerant, lig●a omnta & trabes concre●uerunt Quemad●●dum accidit cum in Mont● aliquo Sulp●u eo ●●neum os a●eritur & Flammae exinde erumpere i●cipiunt, sic, &c mille Terrores, mille Pavores, mille edium inceudia consequu●a fuerint. Nurse us un qu●n Aetea out ign●us mons paria secit.  Vesuvius, what an Aetna had this place been? What an Aceldama, what a Golgotha had this Land been? What a Chaos had this Church and State been? how had our Laws, Liberties, Religion been swallowed up in that Fiery gulf, and buried in those ashes. How would that man of sin, that son of perdition have satiated his thirst of blood in the archivements of this Day, and have looked upon those piles of mangled, dismembered bodies, and that horrid face of death, such as was never seen before, with as much content as Hannibal did upon a pit full of the blood of Men, when he cries out, O formosum spectaculum. Or Valesus the Asian Proconsul, when trampling over the carcases of 300. Men whom he had slain, he cried out O rem regiam. Or that Queen who when she saw some of her Protestant subjects lying dead and stripped upon the Earth, cried our. The goodliest tapestry that ever she beheld. Many goodly bloody sights hath Antichrist glutted his cruel mind with. The Funeral piles of England in Queen Mary's days. The Massacre of France. The wars of Germany. The butcheries of Ireland. Goodly sights in the eyes of Antichrist. But to have seen a whole Parliament, and therein the peace and Religion of a whole Kingdom, blown up in a moment! Thuarus writes that the Pope caused the Massacre of Paris to be painted in his Palace, surely had this Plot succeeded it should have been 
* For though the plot succeeded not, yet F. Garnet had the honour to have his picture set among the reit of Rome's Saints, in the jesuites Church at Rome. Voluisse sat est. Gir. 1. Apol. contra jesuitas.  portrayed in his Holiness Chapel or Oratory.  
And how came it to pass, that it succeeded not. Was there any thing wanting either in the wills or endeavours of our Adversaries. No, our Adversaries said, They shall not know nor see, till we are in the midst of them and slay them. Nor did we till that very night, that Morning the fatal blow should have been given. And then it was not any State vigilancy or prudence, but merely divine providence that brought to light this work of darkness. The particular acts of which providence, I need not instance, you know the Story, and all that know it will acknowledge, That if ever the arm of GOD were revealed in any deliverance, it was in this; only that by all which hath been spoken, our hearts may be raised to the higher strain of thankfulness, Let me as I have set before you the subtlety and cruelty of our adversaries in the invention of this Treason, present unto you the mercy of God in the prevention of it.  
O how freely did God deliver us from the bloody intendment of our Adversaries. Many Deliverances hath God wrought for our Selves, for other Churches, for his Church in former times, but was there ever any so free as this? 
Esth. 4.16.  God delivered his Church, from the bloody conspiracy of Haman. A work of astonishing power and mercy. But what Prayers, what Tears, what Fast and Wrestle did it cost Esther and Mordecai, and the whole Church, ere they could obtain that Deliverance? It was a gracious Deliverance, GOD wrought for his Infantile Church, in rescuing Peter from the hands of Herod, but it was wrought by abundant importunity, uncessant Prayer. 
Act. 12.5.  Prayer was made without ceasing of the Church unto GOD for him. But this Deliverance came not upon the wings of our prayers, but God's free mercy, we knew not our danger, and therefore could not make Deliverance the subject of our Prayers. Masses were said in Rome, for the good success of the Catholic design, but no Prayers in England for our Deliverance from their Treason, and yet we delivered, admirable Mercy! A people to be delivered by their God, before they seek Deliverance.  
2. And delivered so fully. You know the Plot was laid for a full destruction, to cut off every Person in that Honourable Assembly: to blow them all up, tear them all in pieces, and in and with them the whole Nation. But see how fully God prevented their mischievous design. That not a limb of any one of them was shaken, not one bone broken. The Deliverance was like that of the three Children in the fiery furnace. There was not so much as a hair of their head singed, neither did the fire so much as take hold upon any of their Garments, neither was there so much as the sent thereof upon them. Like that of Jerusalem, from the fury of Senacherib, who coming up against the Church full of pride and rage, intending nothing, but to break in pieces and destroy: saith GOD, He shall not come up against this City, nor shoot an arrow there. So said the LORD to our Adversaries. You shall not come up against this Assembly, nor fire one corn of Powder, nor shed one drop of blood there, where they intended to have filled all with blood and fire, O admirable Deliverance: Hath GOD delivered Germany thus. Is Ireland thus delivered, O England, England! The ashes of Germany, The blood of Ireland, proclaim thy Deliverance this day, glorious in the fullness of it.  
3. And not only in the fullness of our Deliverance, but in the confusion of our enemies, whom God took this day in their own Pits and snares. And the plot they had laid to blow us up, did recoil and blow up themselves. God turned it to their own destruction. That which they had designed for the advantage of their Catholic cause and Religion (a good cause and a good Religion, that must be advanced by such sinful, devilish ways) hath been the greatest disadvantage to their cause: All the streams of Tiber will never wash off that blot of just infamy which this Treason hath fastened on them, till Babylon sink like a Mil stone into the bottom of the Sea, it will never be washed off, This was the Lords doning: This turning the Wheel upon our Adversaries, this bringing their mischief upon their own heads, it was the Lords do, and it is marvellous in our eyes.  
But now as that great King, Esther 7. When he read in the records of the Chronicles, that Mordecai had discovered a Treason against the King, presently enquired, What honour and dignity had been done to Mordecai for this. So do you. You have seen this day a brief record of that which deserves a larger Chronicle. You have seen how the God of Heaven prevented and disappointed a Treason as dark and cruel as Hell, intended against the whole State and Kingdom. Now your parts it is (Honourable and Beloved) who representatively are the whole Nation, your parts it is to inquire, what honour, what dignity hath been done to God for this.  
True it is the Parliament then assembled, whose the Deliverance more immediately was, did ordain this Anniversary, which we celebrate this Day. But besides this, what honour, what dignity hath been done to God. What hath been done for the advancement of his Glory, the propagation of his Gospel, the repressing of Popery from that Deliverance unto this Day. Do you in your consciences think, that the bare keeping this deliverance inmemory, or an acknowledging of it in our assemblies, as at this day, is sufficient retribution of dignity and honour to our great deliverer. Did not Hezekiah do as much as this; did not he indite a Song in the praise of that God, that had delivered him from the sentence of death. You have it Isa. 38. to. yet is it not said, 2 Chron. 32.25. But Hezekiah returned not unto the LORD, according to the benefit done unto him. Hezekiah returned praise unto the Lord, even a Psalm of praise. But Hezekiah returned not unto the Lord, according to the benefit done unto him: Therefore was wrath upon him and upon Judah and jerusalem. May it not be said so of England for all our Anniverssaries, our Sermons and Songs of praise, But England hath not returned unto the Lord, according to the benefits done unto them. Quid verba andiam, facta cum videam. Care I, saith God, for the flattering praises of England, when I see the cursed practices of England! Have not my purest Truths been adulterated in England, and Rome's grossest errors entertained in England, and that even since this Deliverance? Have not my purest Ordinances been polluted in England, and Rome's grossest superstitions practised in England? Have not Masses been openly celebrated with a greater confluence of multitudes to them, then to Sermons and Sacraments? Have they not published edicts against the Sanctification of my Day, 
Deut. 32.6.  but none against the Idolatry of the Mass? Have they not without Law, against Law persecuted my Ministers, my Servants, imprisoning them, compelling them to voluntary exile, while they have neglected to put in execution their own Laws against Romish Priests and jesuites▪ Do you thus requite the Lord, O foolish Nation and unwise? Did I deliver you this Day from Romish cruelties, that you should deliver up yourselves to Romish Superstitions and Idolatry? Is this to return to the LORD, according to the benefits he hath done?  
Arise, arise ye Princes of the tribes of England, ye members of the honour able houses of Parliament act something this day, worthy of yourselves, worthy of this day, worthy of this deliverance, worthy of your great deliverer. God (I persuade myself) hath reserved unto you the glory of returning unto him according to this day's mercy. You have begun to do more for the repressing of Popery, for the reforming of the Church in doctrine, worship, discipline, than your forefathers have done ever since the first hand was put to the work of reformation. Go on in the name of the Lord, in the power of his might, in the multitudes of his strength: Go on to root out, not only Popery but all that is Popish. Let this day add something towards the perfection of that work. Some such thing I suppose was in the hearts of the honourable Houses when they made choice of this particular day for the assembly of Divines to meet on. Why to meet this day, if not to deliberate and advise something that might tend to the farther honour of the Author of this day's deliverance and the farther confusion of the Author of this day's treason, the Romish Religion? Well, that assembly by the said distempers of these bleeding times is yet suspended. I beseech you make this the work of yours: and when you return to your Parliament House again let the first question put to vote this day be David's Quid retribuam? psalm. 116. What shall I render to the Lord for all his benefits towards me? Let this be the question, and the God of wisdom and grace direct you in your Resolves.  
And what ever God shall reveal to make most for his glory, his Church's peace and good, the union of the Kingdoms, the extirpation of Popery let that be the Crowning Act of this day. Scripio Africanus being accused before the Tribunes of the people and the day of his trial falling upon the same month and day in which be had some years before won a great victory over Hannibal in Africa. 
jiv 8. c 40.  Upon his first appearance addresses himself to the people in this wise. Hoc die, Quirites, cum Annibale faeliciter pugnatum est etc. This day Gentlemen did I fight with Hannibal in Africa with good success: therefore leaving Law suits I pass directly to the Capitol to salute the Gods and give them thanks. Hoc die Quirites. This day, Knights and Gentlemen, God himself fought for you against Rome, o do not think it enough that you have come to salute God in his Temple this morning and give him praise; but when you return to your  again letting all other businesses sleep a while, in the first place Resolve this question Quid retribuam? What shall I render to the Lord for all his benefits?  

Application second by way of Information.  And this I would the rather excite you to (Honourable and beloved in our Lord because, due thankfulness for former deliverances is a happy means to procure new. God is never weary of delivering a people that studies thankfulness. And hath not England, hath not the Parliament need of the arm of God to be stretched out again for their deliverance. For have we now no adversaries? or have our adversaries changed their natures, put of their wo●●ed craft and cruelty forgot their old note to say, They shall not know nor see till we are in the midst of them and slay them and cause the work to cease? No certainly. Sooner shall the Leopard change his sports or the Ethiopian his skin then our adversaries change their scrafty bloody dispositions or cease to plot ruin against us, till they have utterly ruined themselves by their own plots. Have our adversaries think you been sleeping ever since this powder treason? You that have been now these two years wrestling with them, you know what their Molitions have been and in your several Remonstrances have made them known: yet give me leave to inform the rest of our brethren a little of them.  
Our adversaries in Ireland have been plotting their present rebellion these seaventeen years as some have deposed. 
See the Fri●sh Remonstrance  These seaventeen years they have been making fireworks and laying trains for the kindling of that combustion which now devours that miserable Kingdom. And what have our adversaries been doing here the mean while, Think you, nothing? Whence then proceeded those long intermissions of Parliaments that we began to fear our Parliaments would prove like those Roman solemnities: 
Ludi seculares. Alexan. Gen. Dier. li. 6. c. 18  Quos nemo mortalium vidit unquam nec visurus est. Which no man lived to see twice being held but once in a hundred years.  
Whence came the immature dissolutions of so many Parliaments? but from the plots of these our adversaries? He that knows not where the strength of England lies, may learn of England's enemies. For as the Philistines when they knew that Samsons strength lay in his hair plotted to cut off that and then they easily bound him, put out his eyes and made him grind in their mill. So our adversaries knowing our strength to lie in our Parliaments have been ever plotting to cut off them. One Parliament they attempted to blow up with powder but many a Parliament they have blown up without powder that so our Parliaments being intermitted, interrupted they might at once lay bands upon us, and put out our eyes that we should not see our own bondage, lay us in our Laws and liberties and we should neither know nor see.  

Esth. 7.4.  And if only in our Laws and liberties, If as Esther said, We had only been sold for bondmen and bondwomen the mischief had been more tolerable. But had not our adversaries plotred to slay us as the two witnesses were slain in the Revelation? To slay us by taking the word of truth and life from us? Did they not say, we will come upon them and they shall neither know nor see tell we are in the midst of them and cause that work to cease.  
I know there are many in the Nation (and may be some here) that cannot yet be persuaded there was ever any design for the alteration of Religion amongst us. Such I beseech in the spirit of meekness to lend me a patiented and unprejudiced ear. I stand not hear to declaim against any persons or ranks of men: but to speak the words of truth and soberness. I know that I stand this day not only before a great Court but before a greater God to whom I must give account for what I now speak.  

Contzen. Politic. li. 2. cap. 18. Lays a plot for the altering of Religion in a Protestant Kingdom: which is Laid down in certain rules.  Adam Contzen, A Jesuit of Mentz in his second book of politics the Eighteenth Chapter, hath drawn a plot for the cheating of a people of the true Religion by sleight of hand and the serving in of Popery again upon them by art of legerdemain, that they shall neither know nor see. The method of this (which certainly is one of Satan's Methods) he lays down in certain rules. Be pleased but to observe how exactly the late times have moved according to those Rules and then judge of their designs.  

His first rule.  His first rule is this. To proceed as Musicians do in tuning their instruments: Who strain their strings with agentle hand and set them up by little and little. Or as Physicians do in curing diseases who abate noxious humours by degrees and pauses. This rule was observed both for the destructive and adstructive way. For the destruction of the true Religion, and the advancing of the false they had learned this wisdom to proceed by degrees and pauses. And first for the destruction of the true Religion. To suspend all the Orthodox preathers in the land at once would have made too great a noise therefore proceed by degrees. And first suspend all Lecturers which will not constantly practise the ceremonies. Then after a little pause, Clap down all Lecturers as an order of Vagrants not to be toller ated in the Church. When that is done: Forbidden all Pastors and Incumbents preaching in their own parish Churches upon week days. Next inhibit preaching upon the Lord's Day in the After noon under pretence of advancing Catechising by that means: and yet with in a little while after forbidding all catechetical exposition, tying men to the bare words of the primer Catechisine: As soon after they forbade all praying but in the words of the Canon. Now what can any ingenuous man think the design of all this was; But to rob us of preaching and praying, and thereby of the Gospel and true Religion wholly in conclusion? Only to do it by degrees for fear of noise and tumult, to do it so as we should neither know nor see.  
And for the adstructive way. The rebuilding of Rome among us did they not proceed by the me steps?  
First, Urging the constant and full practice of the old Ceremonies beyond the intention either of Law of or Canon. Then bringing in an Idolatrous farthel of new pop shisuperstitions without warrant either of Law or Canon but their own paper injunctions; forcing their observance upon Ministers and people: but by pauses and degrees.  
First, the Table must be railed in; soon after set in an Altar posture.  
Then thirdly, All must be compelled to come and kneel before it or not receive the Sacrament.  
Then it must becried up as the Sanctum Sanctorum; the place of God's chief residence upon earth; the Seat and Throne of God Almighty. And there upon, Fifthly, All men's faces in prayer must be turned towards that. Men may, yea must say some, adore and bow before it, etc.  
What could the intent of all this be? but after the Altar to bring in the sacrifice, and with their wooden worship the breaden God. Only to do it by degrees that we should not know nor see. So in doctrine. First, bring in Arminian doctrines, than the popish will easily follow. Let the Serpent but wind in his head, he will soon work in his whole body. Let Arminianisine but obtain countenance and licence in the kingdom; Our Pulpits, Schools, Presses, will soon be filled with popish doctrines: witness the publishing of so many points of popery one after another, specially those two. That the Pope is not Antichrist. And that the Church of Rome is a true visible Church. Alta sic surgunt maenia Romoa. Thus (according to the rule of their Master jesuite) they seek to re establish Rome by degrees. They said, they shall not know nor see.  

His second Rule.  His second Rule is this. To press the examples and practices of some as a good means to draw on the rest. And was not this familiar with them? to dazzle the eyes of the meaner and less judicious people of the kingdom, with the practices of great persons. If any begun to tartle or be troubled at the matter what was their present answer? My Lord Bishop doth thus and thus: and my Lord's Grace of Canterbury doth thus and thus. The Knights of the most noble order of the Garter bow. Versus Altar, 
A C. Speech in the Star-chamber, p 47  towards the Altar at their instalment, His Majesty's Chapel is thus and thus adorned. By these & the like pretences casting a mist before the people's eyes that some did not, others durst not see any thing tending towards the altering of Religion. Our adversaries said they shall neither know nor see.  

His third Rule.  His third Rule is this. That arch Heretics and such as are teachers of Heresy must be banished the Common wealth, at once if it may safely be done, but if not by degrees. It is easy to know who are the jesuites, Archheretickes, the most active, orthodox Protestants. For the rooting out of such the jesuite prescribes a method of twelve or thirteen steps. 
Cout. Pol. lib. 2●. c. 18. §. 6.  For which (though well worth the relating) I refer you to his book, lest this discourse should swell to much. Only in sum. Let me show you how their operation hath been according to this Rule. The Archheretickes and Teachers of heresy in England have been counted the Puritan Preachers, though they teach nothing but consonant to Scripture and the public Doctrine of the Church, yet they are the teachers of heresy: and being too many to root out 〈◊〉 once, it must be done by degrees, that it may effected with more ease and less noise, and therefore,  
First, east all those out of the ministry, that will not be punctual and full conformists to the old Ceremonies. Next (because there were a company of conformable Puritans as themselves styled them) they procure an edict for recreations upon the Lord's Day and this must be published by Ministers: that such as could stand under the ceremonies (though groaning for the burden) might fall and be broken in pe●ces under this. And yet because some men suspected of Puritanisme might have a latitude here obey and their brethren; They have a third engine ●nd that is enjoining new Ceremonies and adorations, that if any could swallow the book yet they might discover & cast them out by straining here. To this they add a fourth. Prayers and Proclamations to be read against our brethren the Scots. And their last and greatest engine which was like the powder plot against the godly ministry of the nation to blow up the relics of them at once was the oath for Episcopacy. By these successive stratagems they made account utterly to extirpate those Arch-heretics.  
As it was sometimes said to Elijah, 
1 King. 19  Him that escapeth the sword of Hazael, shall jehu slay-and him that escapeth the sword of jehu shall Elisha slay. So had they said. Him that escapeth the dint of the Ceremonies shall the book of sports slay, and him that escapeth the book of sports shall the new injunctions slay: and him that escapeth the new injunctions shall the proclamations slay, and him that escapeth the proclamations, shall the oath slay. And this by degrees and pauses that they shall neither know nor see till we slay them and cause the work to cease.  

His fourth Rule.  The fourth rule is this. That those which are adversaries to the true Religion (which with him is Popery) be put by their dignities, places & offices. I think none here is such a stranger in England but from his own knowledge can wi●nesse this. The bestowing of all offices, the collating of benefices, the election of Masters, and fellows of Colleges in both Universities, who had the overruling hand in them all, the power of mandamus, but Canterbury and his faction? And whom were they conferred upon Usually? Men infamous for and 
a So Leontius Bishop of Antioch a dissembling concealed Arrian was observed to disrespect all Orthodox men and prefer no one in the Church but such as inclined to Arrianisme: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Theod. 2 24. Quis enim non facilè Pruitanoes in Anglia redig●● in Or ●inem si Episco●or m approbationem ab tis ex. torqueat, Contz ubisupra paragrap. 9  impudent in Arminian and Popish opinions. Protested Arminianism and bold faced Popery the only speedy unerring way to Church preferment.  
His fifth rule is. To make the Protestant Religion odious, by laying load upon such tenants as are most subject to harshest constructions. In this our adversaries have not been sparing. Quot plaustra convitiorum have they poured out upon some doctrines of our Religion specially the points of grace? The pulpits of Italy and Rome never spit more gall and venom against the doctrines of Election, free grace, justification by faith, perseverance, etc. nor never sweat more to exaggerate the seeming absurdities, which carnal men would draw from them then some of ours have done.  
His sixth rule is. To foment the quarrels that are among the Protestants and strengthen that party that is nearest compliance with Rome. And here, the wretch hath the unhappiness to prescribe one thing as the proper means of England's cure. For who (saith he) might not easily reduce the Puritans of England into order (you know what the jesuits reducing into order is) if he could extort from them an approbation of the Bishops? And had they not attempted and almost effected this? They had made us their slaves before and were they not about to make us swear we would be so for ever? Certainly though nothing but Episcopacy floated in the surface of that ●ath, yet Popery was in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the etc. of it o● reducing the Puritans of England into order, sensu Pontificio.  

His seventh rule.  His seventh is this. That all private Conventiles and public meetings must be forbidden. For private Conventicles you all know, that to meet together to pray or to confer (which with them was a Conventicle) was Peccatum irremissible. A man might at a better rate almost answer any thing then such a meeting.  
For public meetings. The ancient laudable exercising of prophesying (I mean not in that sense the word is lately taken for private spirits to interpret Scripture, but prophesying by men in office peculiarly gifted and called to that work) these are banished. The public and most frequentod lectures blasted. Public fasts by consent of Ministers (which had of long time been used in many parts of the Kingdom) were become piacular. A sermon at next Church, the forbidden fruit, when they had none at home or worse than non. Our adversaries have been but too diligent to suppress not only private Conventicles but public Assembl.  

His eighth rule.  The eighth means is. By severity of Laws and punishments to compel the obstinate unto duty and yet the rigour of the Law must be slowly drawn out and not against all, but only such as be most dangerous. Now what severity, not only Ad summum jus to the highest apex of the Law but even Supra jus beyond the extent and rigour of the Law, hath been used to such as stood in the way of their great design, let the walls of their high Commission speak. Our Chronicles report, That when our forefathers demolished the Abbeys they found in their walls and vaults and ponds heaps of skulls and bones, the monuments of their Smothered crueltyes. I doubt not but the abolishers of that high Commission have found as manifest evidence of their cruel practices: heaps of the blood of innocents', whose skin hath been flayed from of them and their bones broken and they and their families chopped in pieces as flesh for the cauldron. 
Micah. 3.  And this fruit they reaped of their severity managed with this art which the jesuit promised. 
Itaque reformatio quae provectos non ad juvat, aetatem tamen puenlem Catholicam reddet.  That though compulsory Reformation could do no good upon old standers yet it would render the younger sort Catholics.  

His ninth rule.  The ninth means and (as he saith) of all the rest most effectual is. That such as are in authority do religiously practise and maintain integrity of life and purity of manners. The reformation of Religion (that is the introducing of Popery into a reformed Church) will go on very slowly and prove very difficult unless the Prelates and Doctors shall outshine the whole Common wealth not only in innocency but in reputation and fame of integrity.  
And certainly this rule they had conned (some of them) Ad amussim or else they could never have obtained so fare upon the heart of our Sovereign as to leave the disposing of all Church affairs wholly unto them. 
* The Arts of Dissembling Heretics have for the most part been Excellently skilled in & Sometimes a good Prince hath been overreached by it. Quem ubi vident constanter Religioni adhaerentem non adeò temerari sunt, ut directè calunnientur & traducant apud cum Orthodoxam Religionem: sed occasiones commodas accipiunt, quibus deplorent turbatam pacem Ecelesiae, hortantur Prineipem ad eam restituendam, id facilè esse dicunt, auferatur modo Contentionis studium: quod dissidium non sit in rebus Magni Monumenti, sed exigui Pondexis etc. Vedell. de Prud. vet. Eccles. l. 2. c. 5. See the Ep. Ded. of the relation of the Conference between a jesuit & W. L. fol. penult.  If they had not in his eye, demeaned themselves as the only Saints upon earth, as incarnate Angels, men wholly composed of devotion to God, compassion to his Church, grief for the rents and breaches of it, zeal for the peace and good of it: what but this should prevail with our sovereign to abandon this Church into the hands of that faction, I know not. But undoubtedly it stands not with reason. That a Protestant Prince should knowingly and willingly give way to the re-establishing of the Popish Religion & therein Ipso facto, divest himself of his supremacy and lay his head at the Pope's feet for him to kick of the Crown from his Royal brow with a  of his disdainful foot at pleasure. But why the Bishops (specially such of them have been observed to wish well to Popery Abincunabulis) should contrive and carry on such a plot some reason may appear. For could th' y once have obtained this; That Popery should have triumphed over the reformed Religion. The Mitre would soon have trampled upon the Crown. Haec enim est veritas, saith Bellarm. 
a Haerc enim est v●●●tas quicquid i●trocuxe●t consue●●●o, Episcop●s est Pater & Pastor & Doctotam Princip●s quam reliqu● populi. Et se, cundum haec Nom●● PRINCEPS, SUBDITUS esse DEBET suo EPISCOPO & NON EPISCOPUS PRINCIPI: Bellarm, de officio Principis Christ. l. 1. c 5.  This is the truth what ever custom hath introduced that the Bishop is the father and pastor and Doctor as well of the Prince as of the rest of the people. And according unto these appellations the Prince ought to be subject to his Bishop and not the Bishop to his Prince. Vnusquisque saith 
b Vnusqu sque Rex subditus est suo Episcopo in Soiritualibus nisa à Pontifice eximatur. Suarez defence. fid. l. 3. cap. 17. sec. 18.  Suarez. Every King is subject to his Bishop in spiritualibus unless he be exempted by the Pope. A brave world this had been for the Prelacy and the whole Clergy too. To have been exempted from the power of Laws and civilly dicature. 
c Leges non obligant Clenicos ex vi jurisdictionis Laicae nec POSSUNT Reges obligare Clericos Legibus illis peculiariter impositis Id. l. 4. c. 〈◊〉 sec. 16.17.  Leges non obligant, saith Suarez again. The law doth not bind the Clergy by virtue of any Laic jurisdiction neither can Kings bind the Clergy by laying any special Law upon them: and again, 
d Pesona Ecclesiastics gaaudent immanit●te si●e privi egio fort n●● solum in Criminibus Ecclesiasticis sed civilibus. Id. ea. 15. Sect. 1.  Ecclesiastical persons are privileged in Court, not only in case of ecclesiastical but of civil crimes. An immunity which a corrupt Clergy would be glad of.  
And therefore though there can be no reason conceived why a Prince professing the Protestant Religion should decline to Popery: Yet you see there is reason why a proud Prelacy and a corrupt Clergy should underhand endeavour to bring it in: and you see the method and ways whereby they may compass their designs and neither Prince nor people know nor see. These were their pract says for many late years you all know, let any ingenious spirit judge of their intentions. I have only let you see from whose quiver they have drawn their shafts; judge by that of the mark whereat they aimed. You have seen whose heifer it is they ploughed with; judge by that of the seed they would have sown. If they never knew that a jesuite had delivered these Rules for the altering of Religion in a Christian state, they were very unhappy in complying so exactly with them when they did not know them. And what can we think but that they were acted by the same Genius or the same Angelus informans, that the jesuite was, when he penned them. But if they did know (as i● is most probable they did) that these were the rules, this the art delivered by a jesuite for the subverting the true reformed Religion, and the introduction of popery again and yet did knowingly and de industria conform to them and made proof of them, what can we think was their intention but to alter our Religion. They had said they shall not know nor see, till we are in the midst of them and cause that work to cease.  
But blessed be the Lord who hath not given us up as a prey unto their teeth.  
Blessed be the Lord, that by the hand of this Parliament hath frustrated that plot. (We all hope) for ever.  

Information of some present practices of the adversaries.  But did I say for ever? May we hope it? What? are our adversaries all destroyed? or have they left of plotting? Neither; And yet I hope we may say, for ever. This great plot of altering Religion, prevented for ever. As for our adversaries verily, if ever the did strain their Wits to exceed themselves in plotting mischief, it hath been since this Parliament. Such a succenturiation there hath been of plots that we may say of them as she of Gad. A Troop cometh. Many of them indeed have proved abortive, miscarried before they came to a growth capable of full discovery and so are more easily denied then proved. Besides some ridiculous things have been sent forth into the public of purpose to outface the truth and sully the glory of our deliverances from many and real dangers, which possibly may be the reason why some men are so incredulous, they can see no adversaries, they apprehend no dangers, the Parliament needs no guard; there is no necessity of settling the MILITIA of the Kingdom. If there be any such here and you be men of reason harken alittle.  
First, Do you not think, there are as many Papists in England now, as there were at the time of the powder Treason? I know not how there should be fewer but more; unless the preaching of popish doctrines, complying with popish ceremonies, setting up public Masses, tolerating a convent of Friars, relaxing the Laws against popish Priests, be a means to convert papists, there cannot be fewer than was at the time of the powder treason.  
Secondly, Consider whether the papists have any better doctrines, d spositions, principles now then they had then. Their faith was then faction; their Religion, Rebellion, in the judgement of the State who spoke as they found. Have they since changed their faith, altered their Religion, that our State should alter their judgement of them? Do they not yet hold it, as lawful, as meritorious to promove the Catholic cause Vi vel fraud, by violence or treason, now as they did then? Have they retracted that doctrine of theirs. 
a Reges et principes non Romano-Catholici possunt de jure occidi etiam à privatâ persona & illud factum est gener●su●, cum virtute conjunctum & heroicum. Compa●●n d●m cum maximis & sum●a Laude dignis factis esse, Sanctissimum, humanissimum, dignissimum, la●datissimum, commendatissimum, etc. 
Es qui in vitam talium Regum es principium conjuram, esse animosos machinato res fortititudinem Eorum esse plusquam humanam, supplicia eorum non nisi vera martyria appellanda qui fint aliquand● praemium accepturi in vi●â aeternâ: Francis: de Veron. Constant. in Apol: Part. 1. Cap. 7.   That Kings & Princes which are not Roman Catholics may be lawfully killed by any private person, And that the kill of them is a generous, virtuous, heroic exploit? To be compared with the greatest and most praise worthy actions? A most holy, worthy, commendable, praiseful work? Those that conspire against the life of such Kings and Princes are magnanimous persons. Their courage is more than humane, heroic, divine. Their punishments are true martyrdom, they shall receive reward in the kingdom of Heaven?  
Have they yet revoked that assertion? 
b Necessarium quocunque casu Religionem confirmari etiam ●orte Regum. Id. pat. 2 c 12 &. 15.  It is necessary in any case that Religion be maintained even with the death of Kings. Or that of the jesuite 
c Non pass ab a●iq●● fi●ri ullum mag●s meritorium opus quam si Regem interfi●eret Anton. Arnold. in Ora: contra jesutias.  Varadius to Barerius. That there could not be a more meritorious work, then for him to kill the King. Do they not to this day honour Garnet that Arch powder Traitor as a Saint? have not their 
a Co●nel: a Lapid. in Apocal: cap. 7. ver. 3.  Late Writers crowned him with fresh Encomiastics? And hath not our State reason to have a watchful and prudent jealousy over men informed with such desperate principles and thus encouraged to all bloody designs? specially such of them as are jesuites and Seminaries of whom we may truly say as Amilcar did of his sons, He bred them, 
b Plutarch.  Tanquam leoninos catulos in pernitiem Romani imperij; 
c Se quam primum posset hostem fore populo Rom capitalem Liv: li. 21 c. 1. Appian: de bellis Hisp:  as Lion's Whelps for the destruction of the Roman Empire. So do they breed their Novices, As Lion's whelps for the destruction of the English Church and Kingdom. And as Hannibal when he was but nine years old, swore upon the Altar of their Gods that as soon as he was able he would be a deadly enemy to the people of Rome: So do they in effect swear as much against us. 
d Ad defendendum & retinendum papatum Rom: contra omnem ●ominē adjutor ero: Haereticos, Schismaticos & qui alicut ex Dominis nostris successoribus p●aedictis Rebel●es fuerint persequar & impugna ●o Szeged: speculum Pontificum.  I will help to defend and maintain the Roman papacy against every man: Heretics and Schismatics, And all such as shall rebel against our Lord the Pope and all his successors, I will persecute and oppose. The whole fry of them are Conjurati hostes Ecclesiae & Reipublica They declared themselves so in their powder treason: and as long as they retain their old Religion, they cannot but retain their old disposition.  
Thirdly, there being papists among us now as there was at the time of the powder Treason. They being infected with as bloody doctrines, and principles, now as then.  
Consider Thirdly, Whether they may not pretend to themselves as just causes to put them upon all bloody and desperate designs now, as than they did. Were they crossed in their expectations of a toleration of their Religion then? Their expectations were raised higher now. They hoped for a revolting to their Religion, and are crossed in that. Did they fear the State would make some further provision for the suppressing of popery then? And did they not fear the State would make some farther provision for the utter extirpation of it now? Were they so enraged then? Surely they are mad and desperate now. Were their thoughts so full of blood then? Sure they are full of hell now. And of a truth, if there had not been one plot nor one treason discovered all this Parliament time: yet good reason why the Parliament should upon these considerations arm the Kingdom for its defence. (And the whole Nation is bound to them for their care herein) to prevent our adversaries, lest they should say. We will come upon them and they shall neither know nor see till we are in the midst of them, and slay them and cause the work to cease.  
But what need these Ambages? when the bloody monsters of Ireland speak out and tell all the world, the war they have kindled, is against the puritan Parliament of England. So that ex profess there hath been treason against this Parliament, and our adversaries have said (varying the words of the Text a little,) We will come upon them, though they know and see it, and slay them, and cause the work to cease.  
And, o that Ireland had been guilty alone! That England, England had not been conscious of such treacherous practices. But it is to too apparent now. That even in England, in the midst of us, in our hosomes have been the most dangerous, and desperate practices against our peace and Religion that ever yet were known. Let me not seem to detract from the glory of that great deliverance, if I say, they do exceed the powder Treason. Those traitors laid their trains and fire works in the bowels of the earth: These have laid theirs (which every true loyal heart 〈◊〉 leeds to think of) in the bosom of our Sovereign. They covered their treason with earth: These with Heaven: with pretences of defending the Protestant profession, the prerogative of the King, the Laws and liberties of the Land, whereby they have not only captivated many of the injudicious multitude; but even the Throne itself. 
Lamen. 4 20.  The breath of our nostrils, the Anointed of the Lord is taken in their pits; Of whom we said, under his shadow we shall live. Their pretences have so fare prevailed with our Sovereign. That he confides more in a popish party then in a protestant Parliament. 
Ezekiel 19.4.  This is a lamentation, and must be for a lamentation. They now pretend to be all for the King, the King; 
john 19.15.  as much as the jews for Caesar. We have no King but Caesar: no King but Caesar. As if Caesar had had no such loyal Subjects in the world as the jews were: but when they had served themselves of Caesar and abused his power to the murdering of Christ, they soon discovered themselves: and Caesar had no such desperate rebels, and implacable enemies upon earth as they were. So the Papists and their faction cry out, The prerogative, the King, and Caesar: as if the King had no such subjects and friends upon earth as they are. But mark my words. If ever they can serve themselves of His Majesty: and by the abuse of his power have their wills, to murder Christ in His members and root out the Gospel and the professors of it (which Lord in mercy preserve His Majesty from) but if they once obtain but this. If they do not prove the most deadly and desperate enemies His Majesty ever had, let me die the death of a false Prophet.  
The searcher of hearts knows (Oh that our Sovereign knew as well) how the hearts of all His loyal Protestant subjects bleed within them for the soul of our Sovereign. To see his confidence removed from his true Protestant subjects, whom he can only confide in, and whom Catholic Princes trust rather than those of their own Religion. To see, I say, his confidences withdrawn from ●●em, and leaning upon a company of popish, blou● ●●●●●●es, whom no protestant prince but himselve 〈◊〉 ●●urst trust. Lord give thy judgements to the ●ing 〈◊〉 Doth not His Majesty know that with the p●p●●● 〈◊〉 protestants are Heretics: and with Heretic KINGS and Princes they take a short course, have a quick way of dispatch? Doth not His Majesty know, or will none of his great Divines inform him, That ●he Catholic Doctors 
a Reges & principes possunt de jure etiam a prvatâ persond occidi: Francis. de Veron ubi supra:  hold it lawful for any pr●vate person to kill a Heretic King? Yea and th●● though he be not sentenced, excommunitated, or deposed by the Pope, if his heresy be notorious saith 
b Cajetan, 22ae. q. 4.2.2.  Cajetan? Or if he be 
d Andrea's Eudaemon. Apol. pro Garnetto. c. 10. p. 276. Et Mariana de Rege & Regis institutione Lib. 1. c. 6.7, 8. pag. 58.60.63.67. Fas est subditis Reges & Principes quibu● viri graves haereseos Crimen impegerint ●uavis Ratione è medio tollere.  publicly defamed for an Heretic; or so reputed by grave and judicious men? Nay, that it is not only lawful, but 
e Obligati sunt subduia● principes haereticos depell a●os & hujusmodi principes suos non tantuns le●●time possunt detu●bare sed etiam ad hoc praecepto Divino & vincu●●●●ctil simo 〈◊〉 extrem● A●●ma●●●● peri●●●o ●enen u●. Creswell in Philopat. 〈◊〉 2 Num. 160.162.  necessary: not only that they may do it but they are bound to do it. And that by the command of God upon peril of their souls. And this is not a 
f Vniversa Theologorum Schola tenet, & est certum ac de fide Quem cunque Principem Christianum si a ●o●●ano Catholi 〈◊〉 Religione 〈◊〉 se●e destex●●●● & a●●es ●●oca●● voh●e it ex●●●●e sia●m ●b 〈◊〉 po●●sta●e & Digatate ex ipsa vi juris Di●●ai & huma ni: ●oc que & a●te Omnem senten●iam Pontificis. Et suld tos quoscunque Liberos esse aboumi juramenti obligatione quoad de Obed entia praesti tissens posseque & debere bujusundi hominem tanquam Aposta tam ex dominatis eijcere ●●e alios inficjan. Cresw. Num. 137 Non est propria Iesui●arum sed Totius Ecclesia (& quiden. ab aniqu●ssi● is Temporibus) conscasion●●●●cepta nostra Doctrina est. Eudaem. Apol. cap. 3.  private opinion, but the opinion of all their Divines, ana of their whole Church, if we may believe themselves. Nay it is not only lawful and necessary: but if 
g Pendet Chri●●ianum Reg●um a Pontifice in hoc ut possit non ●●●●um consulere aut consentire ut Regnum Regem sibi pernitie. sum deponat sed ●t●●● praeciper● & ●ogere ut id facias. Suares: defence: fid: Lib. 6. cap 4. ●●ct. 17.  people should be loath to offer violence to their PRINCE the Pope may command and compel them to it.  
When the Papists shall as publicly and unanimously d●sclaime this Doctrine, as they have proclaimed it, And the Parliament broach such doct i●es and the protestants drink them in. Then let His Majesty fly from his Parliament and protestant subjects to secure his life and Crown among the Papists. But in the mean time, O what a piece of Arch Treason was it! By sowing contention between His Majesty and Parliament to draw His Majesty to betray Himself into the hands of a generation, that in Conscience think they may kill him when they please.  
Nay are taught. That in conscience they are bound to kill him, if he please not them in Matters of Religion and may with a Nod from Rome be commanded to kill him. Oh what an inextricable labyrinth, have these wretches brought our Prince into, by persuading him, The intentions of his Parliament are against his Dignity and prerogative? The Lord rebuke them that so persuade him: Yea the Lord rebuke thee Satan. But what better suggestions can breathe from them that are Parliament adversaries from generation to generation. This is it that hath moved his Majesty to cast himself into the arms of Papists: Where he is as safe as a lamb in the midst of wolves. Suppose that party (pretending his prerogative and thereby seducing a great part of the Kingdom to assist them.) Suppose they prevail.  
What a condition is his Majesty in? Either he is in danger of losing his Religion, and being reconciled to Rome, Or if not, of losing his life and forfeiting his Crown from himself and his posterity. Nay possibly he may loaf all, though he should abandon Religion and be reconciled to Rome. For so Simanca determines. 
h Si Reges autal●● Principes Christian● facti sunt Haeretici protinus subjecti & vasalli ab eorum Dominio liberantur, Nec jus hoc recuperabunt quamvis. post à reconciliantur Ecclesiae & propter haeresin non solum Rex regno privatur, sed etiam ejus filii à regni successionne pelluntur. Simanca de Occult. tit. 42. see. 2  If Kings or other Christian Princes be turned Heretics the●r subjects are presently freed from their Dominion, neither shall they recover their right again though they be afterwards reconciled to the Church. And as a King looseth his kingdom by Heresy so his children lose their right of succession. And to look no farther than Henry the fourth of France. Did his being reconciled to Rome, secure either his life or Crown? Lord give thy judgements to the King. Lord give thy judgements to the King.  
I but no fear of this. The Papists have taken the oaths of supremacy and allegiance. And what are we the better? An oath upon the conscience of a Papist is like a collar upon an Apesneck: that he will slip on for his Master's pleasure, and slip off again for his own. Hear but how Pascenius scoffs King james for the invention of that oath and you will see his son hath little cause to trust them for all their taking it. 
a Vide in tantâ astutiâ, quanta sit simplicitas. juramentum tot circumstantiis connexuisse existimabat, ut saluâ conscientiâ, nullâ ratione a quoquam dissolui possit. Sed videre non potuit si Pontifex juramentum dissolverit, omnesejus Nexus sive de fidelitate Regi praestandâ sive de dispensatione pariter non admittendâ pariter dissolutos fore. Imò ali●d dicam admirabilius. juramentum si iniustum apertè declaretur Neminem obligat. Sed ipso facto nullum est. Regis vero juramentum iniustum esse ab ipso Ecclesiae Pastore sufficienjer declaratum est.  He saith he, 
Vide in tantâ astutiā quanta sit simplicitas juramentum tot circumstantiis connexuisle existimabat ut saluâ conscientiâ nulla ratione à quo quam dissoluiposset, sed vidore non potuit ei Ponti ex luramentum dissoluerit omnes eius Nexus sive de fidelitate Regi praestanda sive de dispensatione pariter non admittenda pariter dissolutos fore etc. Vides igitur jam in fumum abiisse illius obligationem, ut vinculum quod à Sapientibus ferreum putabatur minus sit quam stramincum Pascenius in Resp. ad Episc. monit. jacobi Regis. 2 Sam. 16.21.  how simple they are, in all their craft: he thought he had composed an oath with so many particular circumstances, that it could not with a safe conscience be dispensed with: but he could not see that if the Pope loosed the oath, all the knots of it whither concerning allcageance to the King, or not suffering the oath to be dispensed with, they are all untied. Yea that which is more admirable. If the oath be publicly declared to be unjust, it binds none, but ipso facto is made void. Now the Pope hath sufficiently declared this oath of the Kings to be unjust; so that the obligation of it vanishes into smoke and that bond, which those wise men thought to be as strong as brass is less than a straw. And now what Faith can his Majesty give to or what Confidence can his Majesty have in the oath of these men?  
And yet as if it were not enough. To withdraw the heart of our Sovereign from confiding in his subjects, The venom of this treason reaches farther. And as Achitophel knowing that if Absalon were reconciled to his Father again, it would be his destruction, put Absalon upon such a business as he knew was a scarec capable of reconciliation. So this cursed faction knowing that upon union between his Majesty and Parliament follows their deserved ruin: have counselled yea even compelled his Majesty to that, which (if any thing) might make the breach between his Majesty and his subjects incurable. Oh that vast effusion of English blood which hath been already not only in Ireland but in England! The sun hath not seen so many carcases of English men lying upon their native soil in many hundred years. The Lord see and avenge it upon them that are the original cause of this bloodshedding. The violence that is done to me and my flesh be upon thee, o Papacy, shall the Inhabitante of Ireland say. And my blood upon thee, o Prelacy, shall England say That That's the Helena for whose sake all these wars are. For the defence of the Prelacy the Scotck war was commenced (though P crogative and Monarchy was pretended) and for the same we may conceive the war of England is pursued. We may say to that faction as joah did to David. 
2. Sam 19.6.  Thou regardest neither Prince nor servants for this day I perceive that if Absalon had lived and all we had died, it had please thee well. They regard neither Prince nor people for we may easily perceive; that if England and Scotland imbrue themselves in one another's bloods; or England tear out its own bowels, though all we die so the Hierarchy survive, they would be well pleasen. Shall they escape by their iniquity? thou Lord in tey displeasure shalt cast them down.  
As for our Sovereign. Thou o God in whose hands the hearts of Kings are, free his heart from the counsels and engagements of mischievous men and men of blood. Give him a true understanding of and a due confidence in the loyal affections of his Protestant subjects. Bring him back among us rather in the prayers and tears then in the bloods of his people.  
And you my brethren so many as have any spark of loyalty in your breasts and I hope you are all full of it, desire and seek the same thing, ye of this City: Ye of the honourable Nation of the Scots be not ye the last to bring the King back to his house. 
2. Sam. 19.11.12.  Ye are his brethren, ye are his bone, and his flesh, why should ye be the last in bringing the King back to his house again? even to his house of Parliament? Assuredly if his Majesty's life were bound up in one hair of his head, as Nisus was, 
Cui splē didus Ostro, Inter ho noratos medio de vertice canos crinis inhaerebat magni fiducia Regni. Ovid. Metam. Application the third by way of Exhortation first to the Parliament  he might be more secure there then he can be among Papists and Cavaliers if every hair of his head were a life.  
I come to a few words of Exhortation. First To you the Members of the honourable House of Parliament. Secondly, To you the rest of my brethren. First for you honourable and beloved. This text, this truth tells you what you must look to meet with. God hath opened to you a great door of opportunity for the promoving of his Churches good but their are many adversaries. God hath called you together to a great work: but you must look our adversaries will do their utmost either by craft or cruelty to cause the work to cease. That which our Saviour spoke to his Disciples to confirm their hearts against the persecutions of their adversaries. The same say I to you to steel your hearts against the oppositions of your adversaries. 
Matth. 5.  So saith our Saviour persecuted they the Prophets that were before you. The same say I to you. So maligned they the Parliaments that were before you. So slandered they the Parliaments that were before you. So plotted they against the Parliaments that were before you. So said they of them. We will come upon them and they shall neither know nor see till we are in the midst of them, and slay them and cause the work to cease. Therefore be you in nothing terrified of your adversaries.  Durate & vosmetrebus servate secundis. 
Bear up against their oppositions. After ages shall keep thanksgiving days for your deliverance, as you now do for the deliverance of your forefathers. You have the remembrance of that great deliverance as an encouragement to your hearts this day. 
Drus. Apopht●.  Qui custodivit Patres, custodiet etiam filios. Deliverances past are the pledges of future deliverances. And this advantage you have above your forefathers. That whereas they neither knew their danger nor sought deli verance, yet were they delivered. You see your danger, flee to God by prayers, tears, fastings for deliverance: You have the prayers, and tears of all the Churches and Saints of Christ posting incessantly to Heaven upon the same Embassage and can you fail of deliverance? Remember again the goodness and greatness of your cause, and what Luther said to Melancthon. When upon that opposition, which the Germane reformation met with all, he was much troubled a and disquieted in his spirit, 
Cum effet Melancthon animo admodum anxio non tam sui quam ipsius exitus & posteritatis causâ: Lutherus mo●et, ut quia non hominum sed omnipotentis Dei sit hoc negotium omni deposirâ sollicitudine totam molem in illum reiiciat. Cur, inquit, te Cruci as? si Filium suum Deus pro nobis impendit, quid trepidamus? quid metuimus? quid angimur & tristamur? an Satanas est illo potentior? Cur mundum â Chirsto debellatum reformidamus? Si malam causam defendimus: cur non mutamus propositum, si-piam atque jastam cur Dei promissis non confidimus? praeter vitam certè nihil nobis Satanas etipere potest; at vivit tamen & in sempiternum regnat Christus sub cujus tu●elâ veritas est. Peccatores quidem sumus non uno modo sed tamen Christus idcircò non est mend ●x cujus causam agimus. Fremant Reges atque populi quantum volent', qui caelos inhabitat, deridebit cos. Causam hanc Deus absque concilio nostro gubernavit ad hoc usque tempus & protexit, is quoque ad optatum sinem tandem perducet. Sleid come. l. 7.  not for his own sake out for the works sake and the issue of it, and posterities sake, Luther gives him council. That seeing the business was not man's but Almighty Gods. Laying aside all care he would cast the whole weight of it upon him. Why (saith he) do you vex yourself? If God have bestowed his Son upon us, why are we afraid? what tremble we at? why are we distracted sadded? Is Satan stronger than he? Why fear we the world which Christ hath conquered? If we defend an evil cause, why do we not change our purpose? If the cause be holy and just, why do we not trust God's promises? Certainly there is nothing beside our lives that Satan can snatch from us: and though we die, Christ lives and reigns for ever, under whose tuition the truth is. We are indeed sinners more ways th●n one, but our sins shall never make Christ (whose cause we are engaged in) a liar. Let the Kings of the earth and the people rage as much as they will: he that sits in heaven shall laugh them to scorn. God hath hitherto ruled and defended this cause without our counsels he alsowill bring it to the desired end. May not all this be applied unto you? but specially this last clause? God without your counsels, above your counsels by naked and immediate providences hath carried on his work in your hands hitherto: and he will give it the desired, prayed for issue: you may be confident of it.  
Only: as your cause is good, so see that your ways be good. Remembering what the holy ghost saith; Proverb. 16.7. When a man's ways please God he maketh his very enemies to be at peace with him. Let your personal ways. Your public ways. What you act as men. What you act as Parliament men, please God: and reap the fruit of it in peace with or triumph over all your enemies. For your personal ways, your conversations as men. Oh, me thinks, if any of you when you came to this Assembly were of vain conversations (as other men are.) Yet so many prayers, so many sermons, so many fast-days, so many dangers, so many deliverances, such variety of admirable, astonishing providences, as you have known: should have prevailed with your hearts to abandon all, and become eminently gracious, exact in all your ways. But if not. If there be yet any sin found upon any of you. If any of you be conscious that any of his ways: though never so secret, be displeasing unto God: Let me in the fear of God and in the bowels of our Lord jesus beseech you. As you desire success either to your counsels, or arms. As you tender the good of your native country (which I know is dear unto you, why else should you put your lives in your hands to do it service?) Oh break off your sins by repentance: why should men of brave and honourable spirits, stain and diminish their glory by any one sin? That as it was said of Naaman he was a mighty man of vaiour: but a leper. So of any of you. He is a prudent man, abrave speaker, but— a profound statist: a worthy patriott but— Oh let there be no But, For God's sake, be you all as the Sun, without one spot. Why should a man denude himself of the protection of the Almighty for one sin? It was said of Achilles that he was. Styge armatus. 
Fulgent. Myth.  But he that reputes of his sins that believes in Christ whose ways please God is Caelo, Christo, Deo, armatus: armed with heaven, with Christ, with God. Would any at such a time as this, in such a service as yours be without this armour? Oh let your ways please God, and you shall not need fear your adversaries.  
And as your personal ways: So your public ways. The things that you transact as public persons: let them be exact. Walk and work by rule. Appelles' being asked why he used such exact care in limning pictures made this answer: Pingo aeternitati: I limne for eternity. The things that you have now to do, are not only for the present but future ages. Your actions will live in the memory of men, as long as men shall live upon earth. You work for eternity: Therefore be exact: work by rule, by line and plummet. Let all your aims be pure and good. Fix your eye upon God's glory. 
* Drus. Apopth.  Quicquid agas, propter Deum agas. Let that be your motto which was his. Propter te Domine: propter te. Aim at God in all. And walk with God in all. See the pillar 〈…〉 fire going before you.  
〈…〉 ●●orant, That your taking up of arms is 〈…〉 of d●spute. Now no time for that. 〈…〉 ●ay. It is no more than other of the 〈…〉 of Christ n●v●b●n driven to before, you, the 〈◊〉 to▪ French, the high and low Dutch Churches. 〈◊〉 Germany when the Protestant Princes and States were treating about a defensive league 
a In con●aiue adhibin fuer●● non lure nsul imo●●●ed Th●o●● 〈◊〉 qu● qu●: Lu. h●●● au●m 〈◊〉 do●● 〈◊〉 stratu ●on ●s reusten●um & ext●bat e us h●●d reliberlus ('em utem in h●c deliber tione per●t●●uris doce r●nt Legibus esse perm●ssum resistere nonnunquam, & nune in eum casum de quo inter-l●a ●eges me●tionem f●c●n● rem esse deductam: Luti erus iogen●ē profice●● s● hoc nesciviss. Et qu●a Leges Politicas Evangeliam a●●●m. pugnet ant aboleat: deinoe quoni●m tempore t●m cubio & f●rmidoloso multa possunt accidere ●ta ut non modo ●us ips●m ●ed conscien●ae vis ae ●ecessitas arma nobis porrigat defensionis cuisa faedus posse●niri dicit. sive Caesar ipse sive quis alius fortè bellum eius Nomine faciat. Sle●d. l. ●.  not only Lawyers but Divines were called to give their council in the thing. Luther who had always taught, That the Magistrate ought not to be resisted, and in the times of the anabaptistical tumults, had written a book to that purpose. Being one in the Consultation, and hearing the lawyers declare. That it was permitted by the fundamextall Laws; sometimes to resist: and that now matters were brought to that very state of which the Laws made mention. Luther did ingenuously profess that he knew not so much before. And because the Gospel doth not impugn nor abolish national Laws. And because in such a time as that was, uncertain, and full of fear, many things might fall out so as not only Law but conscience and necessity might put arms into their hands: Therefore he did conclude. They might lawfully enter into a league of defence whether Caelat himself, or any other in his name should make war upon them. And presently published a book: therein admonishing all men that they should not yield obedience to the Magistrates commanding them unto that war against the league.  
I know many in the Land charge the preachers of the Kingdom, and those that have petitioned you so often for reformation in doctrine, worship and discipline as the kindlers and formenters of this unnatural war. But O Lord if we have done this▪ if there be such iniquity in our hands, then let the enemy persecute our soul and take ivelet them tread down our life upon the earth, and lay our honour in the dust. We have not desired this woeful d●y O Lord thou knowest it, our desire was to have obtained the establishment of religion in purity & peace without blond, o Lord thou knowest it. Quod si non aliter.—  
But if the sins of England be such, and the engagements of our adversaries to their superstitious ways be such. That there is no other way to have popery cast out, the Church reform the Gospel assured to us and our posterity then this. Hac mercede placent. The will of the Lord be done. Go you on undauntedly in that blessed work of reformation. Think you hear Christ speaking to you as Caesar did to his Ferrie-man in a storm. Perge contra Tempestatem forti Animo Caesarem fers & fortunam Caesaris. Bear up cou agiously against the storm you carry Caesar and Caesar's fortune. Think you hear Christ so saying unto you.  
Pergite contra Tempestatem forti Animo Christum fertis & fortunam, Ecclesiam, gloriam Christi. Bear up courageously against the storm; you carry Christ with you, and the Church the fortune, the glory of Christ. If the Tempests and floods of the ungodly rise against you, remember you have not only the sighs and tears of God's people for you, but Christ embarked with you, who is able to rebuke the storms and command a calm. You are a Parliament of prayers and tears, if ever any: and as Amb. said to Augustine's Mother. Non potest perire tantarum lachrimarum filius. A Child of so many prayers and tears cannot miscarry.  
And yet as you are to be courageous, so to be cautelous. As to be confident, so vigilant: To have a watchful eye over, and a prudent care to suppress your adversaries. 
Herodot: in Terpsi●h. c. 1 9●.  Darius' the Persian being enraged against the Athenians by a treachery of theirs, laid this injunction upon one of his servants, that always as he sat at meat he should thrice cry, Here memento Atheniensium. You need no such Monitor. This fifth of November, in its yearly revolution cries loud in your years. Domini memento te papistarum. Not so much to enrage you against their persons, as against their Religion. Not to say as he did there. o jupiter, &c Lord grant that I may be revenged upon the Athenians. Not to study revenge upon the Papists, so much as upon popery, not to suppress the Papists, so much as to suppress popery, if the one could be done without the other. What need there is of this, let a Divine that had searched into the bowels of popery tell you. 
a Doctor john white in his Sermon at Pau's Cross. Dicretum fuit in Conciltis Toletanis ut quisquis succedentium Temporum Regni sortiretur apicem, non ante conscenderet Reg●am sedem quam inter Caetera Sacramento polliceretur Nullum fe non Catholicum permissurum in suo Regno degere, sed armis haereticos persequeretur Ribadeneira l. 1. de Principe christiano: c. 2●  Papistry (saith he) can neither stand with peace, nor piety. The State therefore that would have these things, hath just cause to suppress it.  
But what course is to be taken for the suppressing of it? Shall we take that course for the suppressing of popery which some of theirs prescribe for the suppressing of the truth. Decretum fuit in consiliis Toletanis, etc. They made decrees in some of their counsels. That every King before he be installed should, swear among other things. That he would permit no man to live in his Kingdom, that is not a Roman Catholic, but will pursue all Heretics with the sword. I know it is disputed among Divines. Whether it be lawful to use compulsory means in matters of Religion. And no less among Politicians whither it would be successful. I shall neither take upon me to determine those disputes. Nor direct the wisdom of the great council of the kingdom in a course for suppressing popery. Only in brief the means to be used to this end are, either sacred, or civil: Acts of Religion, or of State.  
For religious means, I conceive that as the re-establishment of Popery in Queen Mary's days was an Act of State and of the whole Kingdom assembled in Parliament: so if the State, the Parliament now assembled would please to indict some Day or days of solemn, Nationall, professed humiliation, for that sin of the Nation, (which as fare as I could ever learn, was never yet done) it might be a happy means to expiate that sin, and to purge the Land from that blood of Martyrs, which it yet groans under, and would blessedly prepare the heart of the Nation for a more thorough perfect Reformation. We observe it in particular persons that if they slide out of profane and sinful ways, into ways of more retiredness without any evidence of a sincere and proportionable Humiliation: That Reformation seldom proves lasting or saving. I know not why the same may not be verified in Nationall Reformations. And among other things which possibly might be causes why the wrath of the Lord was not removed from Jerusalem, notwithstanding Josiah's so glorious Reformation, this may be one because the Land was never humbled for the Idolatries or Bloudsheds of Manasses, but looked upon the reformation as sufficient without humiliation which verily hath been England's course to this day: we have blessed ourselves in a kind of Reformation: But never took to heart the Idolatrous and bloody Laws enacted by our forefathers to be humbled for them.  
Next to this as a second means for the suppressing of Popery, I would subjoy ne the casting out from among us of all appearances of Popery; every that looks like Rome, every thing of which the Papists may say, this you borrowed from us. True it is the Israelites by God's express commandment, borrowed of the Egyptians, jewels of silver, and jewels of Gold, but when they employed those Egyptian jewels to Egyptian worship, and turned their Egyptian gold into an Egyptian God, you know what followed. I condemn not every thing received from Rome as simply evil: But certainly as long as the Papists see any such things among us in our public worship. They will but scorn us, and our Religion as imperfect, and unable to furnish us in the service of our God without being beholding unto them.  
The third Means is; To rid the Church of scandalous Ministers, that, what by their corrupt doctrine, what by their abominable lives, have exceedingly hardened the Papists against our Religion and strengthened them in their own.  
Fourthly, By complying as near as possible may be with other reformed Churches in all things. The resolution you have put on for uniting with the Church of Scotland is one of the blessedest things for the utter subversion of popery that hath been since the first reformation.  
And lastly, Plant a faithful, painful, powerful, Ministry through the Kingdom. And give maintenance and encouragement answerable. But O Lord, in such a corrupt State of Clergy and Universities, where shall we find faithful men to plant the Nation with? The harvest is great the labourers few, O pray ye the Lord of the Vineyard to send forth labourers into his harvest. To give the word, that great may be the multitude of them that preach it.  
As for Civil means of rooting out Popery, I shall wholly leave them to the Council of the State.  
Only one thing more let me add, which I cannot without sin forbear.  
If ever you would root popery out of Engl●nd, with the uttermost of your vigour prosecute the affairs of Ireland. If Popery prevail to the suppressing of the true Religion there: Do not think you can prevail to suppress popery here. I know your Domestic affairs are great, your occasions of expenses vast; yet I remember what the Historian saith of the Roman State. There was nothing did more evidence the greatness of their spirits, then that at such a time, as Hannibal was even Ad portus. Their treafure exhausted by long Wars, Their Armies routed divers times, The State at the lowest ebb that ever it was in: Yet even then; when a mighty War lay upon their backs, They did not remit the care of any affairs, though never so remote from them. And nothing did more make Hannibal despair of taking Rome; Then that he heard, supplies of Soldiers were sent out of the City into Spain, even then, 
〈…〉 22. c. 3●.  when he with his whole army lay before their walls. I know not whither any thing would more please God or procure a blessing upon your affairs at home, I am sure scarce any thing would m●●e daunt your adversaries at home and abroad, then to see you at such a time as this, sending supplies into Ireland.  
And you my brethren the rest of you that stand before 
Exhortati●● the people  the Lord this day. Withdraw not your assistance from the honourable Houses of Parliament, in that or any other work so just, Honourable and pious. You see they meet with opposition from their adversaries: impossible it is, it should be otherwise. Oh let them not meet with discouragement from their friends, from their brethren. No question it was worse to Nehemiah to hear judah say. The strength of the bearers of burdens is decayed and there is so much rubbish, we cannot build the wall: Then it was to hear the adversaries say. We will come upon them and they shall neither know nor see till we are in the midst of them and play them, and cause the work to cease. That which the adversaries said was no more than he looked for. But this of judah was unexpected. O let not London say, let not England say. The strength of the bearers of burdens is decayed. The expenses of the Irish war and of the English affairs are such a burden, we can bear no longer, our strength is decayed: we cannot build the wall: the work must cease. I know your burdens this way have been great, and in this City fare greater than in other places of the Kingdom, and are like to continue still. For though I hope it is not in the purposes of God to destroy England, nor to destroy London, yet I have thought sometimes: The purpose and intent of God hath been to humble, and attenuate London, and England. For England's long continued peace, had abundantly increased England's wealth, and the abundant creased of England's wealth had proportionably increased England's pride. The age before us knew not that excess of bravery in clothes and utensils that we were grown unto. And the generation growing up, was like to exceed us in both. God saw us labour so dangerously of a plethory as his wisdom and love judged it needful to abate and exhaust our fullness at least so much as is super fluous, and not matter of subsistence, but matter of pride unto us: which if we can willingly and cheerfully resign up to the disposal of God we may possibly thereby obtain and secure our lives, Laws, Religion, the things that are, or should be dearest to us. But if we hug our wealth, when God would have us let it go, Take heed we lose not that, and all the rest. Me thinks I read it in the footsteps of God towards England. God hath said. I will abate the wealth and pride of England. Me thinks the succession of these three wars within these few years (which comes not without the special providence of that God who ruleth in the kingdoms of men) the expenses of all which must lie upon England, speaks it. That the purpose of God is to abate the pride and wealth of England. And me thinks we should say as Mephibosheth did, 2 Sam. 19.30. Yea let him take all for as much as my Lord the King is returned again in peace to his own house: might we but see our Sovereign Lord the King brought in peace again to his own house, and to His Houses of Parliament. Might we but see the King of Kings upon his holy hill of Zion. Christ in his beauty, on his Throne. The Church reform, truth and peace established: let him take all.  
I persuade myself every honest heart that is loyal to God, to the King, to the public weal would willingly speak it and seal it, did not our adversaries by their crafty insinuations endeavour to divide as much between the Parliament and people as they have done between the King and Parliament. That would feign persuade the people of this Nation, with the Ape in the emblem to cut in under the arm of the tree whereon they sit and plunge themselves into a gulf and sea of misery.  
To this purpose as they have told his Majesty, so now they tell the people. That the Parliament will alter Religion. A charge like that of Rabshakeh against Hezekiah and as true. When he would persuade the people God, would not help them: because Hezekiah had altered Religion. Isaias 36.7. If thou say to me we trust in the Lord our God; is it not he whose Altars & high places Hezekiah hath taken away & said to judah and jerusalem you shall worship before this altar? Truth is. This is all the alteration of Religion the Parliament hath made. They have taken away the high places and Altars: that they have done & intended to proceed to command all worship to be according to the rule of God's word. To say to England, you shall worship according to this rule. And this is he great crime of altering Religion. My brethren be not deceived. 
●●●e●●tio Perse●riva. o●ruptiva.  As in natural so in civil and moral things there is a double alteration. There is a perfective alteration. And there is a corruptive alteration. To alter Religion so as to corrupt Religion, was the plot and work of the Popish Prelates and their faction. To alter their alterations, to antiquate their innovations, to reduce Religion, to its pure original perfection (which cannot be done without alteration of some thing introduced) that was the purpose and work of the Parliament, and for this it is our adversaries cry against them. They will alter Religion.  
I but then the Parliament will alter the government of the Kingdom. Yes. Just like as they altered Religion. As in Religion such alterations as tend Ad perfectionem are not to be condemned: So likewise in Polity and civil government. Plato tells us, That in all Commonwealths upon just grounds there ought to be some changes. And that Statesmen therein must beehave themselves like ski●f●●l Musicians, Qui artem Musices non mutant, sed Musices modum.  
But they do things without his Majesty's consent. I that is our grief and our adversaries triumph. That our adversaries have so fare prevailed upon the heart of our sovereign as to persuade him to with draw first his presence, than his assent from the great Council of his Kingdom. And thereby force them, Either to do things without the consent of our sovereign, Or else, do nothing, but sit still, and expect their own, & the Kingdom's ruin And in such a case is it so high acrime to determine things, necessary for the safety of King and Kingdom, without consent of his Majesty when it cannot be obtained? I have read that the Persian Monarches were wont to call the Peers, and Precedents of their Provinces to Council; but giving them no freedom nor liberty of Council. For every one of them had 〈◊〉 plate, or tile of gold▪ to stand upon in the Council house and if he gave council that the King thought well of, 
Kecker Polit.  the plate of gold was given him for a reward: but if he delivered any thing contrary to the King's mind, 
Valer. Maxim. l. 9 c. 5.  Flagris caedebatur And one writes that Xerxes in his expedition against Greece called his Princes together, and spoke to them to this purpose. Lest, saith he, I should seem to follow only my own Council, I have assembled you, and now do you remember; that it becomes you rather to obey, then advise. Our adversaries would feign have it so with the Peers and Parliament of England: and have a long time been labouring to persuade his Majesty it ought so to be, and would make the like impression upon the people now. But you my brethren beware of their insinuations and know. That they that divide between his Majesty and Parliament or between Parliament and people are the greatest enemies of King, people, and Parliament. This is the first time that ever loyalty to the King was set in opposition to fidelity to the Parliament. The first time that ever it was thought possible to draw the English Nation to desert their Parliament under the notion of adhering to their King. Oh let not this age bear the date of such infamy. Did ever Parliament do more for the Laws, and liberties of the Nation with more danger and detriment to themselves: And will you when they have need of you leave them: well here is our comfort: God hath not left, God will not leave his cause, 
1. Kings 8.57.58.59.60.  his work, his people. 1. Kings 8. The Lord our God be with us as he was with our fathers: let him not leave us nor forsake us; that he may incline our hearts unto him to walk in all his ways and to keep his commandments and his Statutes and his judgements: He, even he maintain the cause of his servants and of his people Israël at all times as the Matter shall require that all the people of the earth may know that the Lord is God and that there is none else.  
FINIS.