Of the great dangers we were in of late by our cruell aduersaries. Section I.

HAuing thus gone through the chiefe matters and pointes of this woorthie Psalme, lette vs now come to applie that which hath beene spoken, to our selues. This Psalme, as I take it, is very pertinent, and fitting for these times, and therefore I haue made e­speciall choise of it. Dauid assaulted by his enemies, was in danger of his life, as you may see be­fore: we haue beene in like state of late. Dauid yet escaped by the goodnes of God, and so haue we done. Dauid thus deliuered, made a holy vse of it; his trust in God and loue to him, is more encreased by this deliuerance, he is stirred vp to thankfulnes for these mercies past, and to prayer for further graces in time to come. Let vs see what, in duty and conscience, we are bound to doe, for our late and great pre­seruation. First let vs speake of the daungers wee were in, by the malice and subtilty of our enimies. Secondly, of the greatnesse of our deliuerance. Thirdly, what profite and vse we are to make of it. Many plottes and practises sun­dry [Page 36] times heeretofore haue bin deuised against our Prince, Church, and Countrey by the wicked Papists: many sub­till and bloudy conspiracies haue bin plotted and attemp­ted by them; but this of late surpasseth and surmounteth all, so that this plot is rightly called by one, Legion, which containeth the number of six thousand diuells: for howso­euer their intent and meaning may be, was heretofore to o­uerthrow the Gospel, and professors of it; yet their chiefe attempt, was most, and directly against the life of her Ma­iesty, our gratious soueraigne good Queene Elizabeth in­deede then (vnder God) the breath of our nosthrilles. But now this late plot was more cruell and bloody, purposing in one day, by one terrible blow, not onely to cutt off our gratious King, but Queene, and royal issue, nobles, coun­sell, gentry, the chiefe in blood, wisedome, learning, graui­tie in the whole land, the higher and lower house of Parlia­ment, the strong man, the man of warre, the Iudge and the prophet, the prudent and the aged, the honourable and the counsellor, and the eloquent man, the worthies of our land, the horsemen and the chariots of Israel. This was their plot and purpose, and they made full accompt of it, in a mo­ment to ouerthrow all these. But I lacke skill and cunning, wordes and eloquence, to lay out sufficiently the malice, subtiltie, barbarous cruelty, the height, breadth, and depth of this so treacherous an attempt. For the further and more full description of it, I referre you to the gratious speech of his Maiesty, and the discouery of this treason, in a booke published by authoritie. Oh in what case had this poore land beene in, if they had brought their purpose to passe! Those which remained aliue, had beene at their wittes end, as a body without a head, sheepe without a shepheard, and so a present prey to the woolfe. If this had come to passe, then the Papists had got their day which they long gaped for: all sound preachers and professors had beene cut off, the Gospel suppressed, the idolatrous masse set vp and esta­blished. Who can expresse the wofull miseries, calamities, [Page 37] and desolations of this land, if the plottes of our ennemies had taken place? Let the aged be asked, let auntient histo­ries be read, let Chronicles be throughly searched, and see if there were euer any the like crueltie or treachery, to this treachery in the Vault. Simeon and Leui (saith Iacob) bre­thren in euill, the instruments of crueltie, are in their habi­tations, into their secret let not my soule come: my glorie, be not thou joyned with their assembly, for in their wrath they slew a man, and in their selfe-wil they digged downe Genesis 49. 5a wall, cursed be their wrath that was fierce, and their rage for it was cruell. The treachery and crueltie of Simeon and Leui is set out in another place, when their sister Dina was Genesis 34.rauished by Shechim the sonne of Hamor, and after he was content to marry her, and he and the Shecamites were con­tent to be in league with Iacob, and to be circumcised: these two sons of Iacob, Simeon and Leui came vpon Hamor and Shechim, & their people being sore, and slew them with the sword. This was a cruel and treacherous part, but they had some colour and pretence for it; their sister was defiled and made a whoore, and thed did it in reuenge. But our enimies can haue no such just colour or pretence. It was a great cruelty in Pharaoh, to purpose, and commaund to kill euery manchilde of the Hebrewes, but yet this was by publique Exodus 1.Edict; and they were the children of his vassals. It was most Mathew 2.sauage crueltie in Herod, to kill all the male-children that were in Bethlem, and in all the coasts thereof, but he did it to secure his owne state, as he thought, shaken by predicti­on, hearing that a Childe was borne which should be king of the Iewes. Vnnaturall, and most cruell was Abimelech, in killing his brethren, about seauenty persons. As cruell was Iehoram, in killing his brethren with the sword. As cruell was Athaliah who destroyed all the kings seed of the house of Iudah; but yet the rage and fury of these was staied and stanched in the bloud royall. But our bloudy enemies are not satisfied with this, their purpose and meaning was, to be drunken with the bloud of many thousands besides. [Page 38] But O cursed caitiffes! cruell Papistes! notorious rebelles! Doe you thus requite the kindenesse of your gratious Soue­raigne? He might haue cut you off before this time, but he hath spared you, and giuen you life and liuing, hoping by gentlenesse and mercie to winne you. Is this your recom­pence for his gratious meekenesse and patience towardes you? Are these your good works, your meritorious deeds, the notes of the true catholike church? Is this your charitie, conscience and religion? What doe I speake of religion, when you are voyde of good nature, humanitie and ciuill honestie?

Of the Papists vnthankefulnesse, requiting euill for good. Sect. II.

THe Barbarians, the heathen, the Publicans, the Turks, Pagans, Infidels, the bruite beastes will not be cruell Prou. 17. 13.and vnkinde to those that are kinde to them; hee that re­wardeth euill for good, saith Salomon, euill shall not departe from his house. There be, saith an antient father, sixe dif­ferences, Reddere bona pro malis, non reddere mala pro malis, &c. That is, first, to doe good for euill: second, not to doe euill for euill: these are the properties of good men, and the first is the better: third, to doe good for good: fourth, and euil for euill: these are (as some thinke) indifferent) but the first is neerest to good: fift, not to doe good for good: sixt, to doe euill for good: these are the properties of the wicked, and the last is the worst. The Prophet complain­eth Ierem. 18. 19.thus to God, Hearken vnto me, O Lord, and heare the voyce of them which contend with me, shal euill be recom­penced for good? for they haue digged a pit for my soule: Remember that I stoode before thee to speake good for them, and to turne away thy wrath from them, therefore deliuer vp their children to famine, and let them droppe a­way by force of the sword, and let their wiues be robbed of their children, and be widowes; let their husbands be put [Page 39] to death, and let their young men be slaine by the sword in the battle, lette the crie be heard from their houses, when they shall bring an hoast sodainely vpon them, for they haue digged a pitte to take mee, and hidde snares for my feete: yet Lord, thou knowest all their counsell against me tendeth to death: Forgiue not their iniquitie, neither put out their sinne from thy sight, but let them be ouerthrowne before thee: deale thus with them in the time of thine anger. Thus the prophet praieth and prophesieth against vnkind, malitious, and wicked ennemies. How farre are you from following that counsell of our Sauiour Christ, who saieth, Loue your enemies, blesse them that cursse you, do good to them that hate you, and pray for them which hurt you, and persecute you; that yee may be the children of your father which is in heauen? for he maketh his sunne to arise on the Matt. 5. 44.euill and the good, and sendeth raine on the just, and vn­just: for if yee loue them which loue you, what rewarde shall yee haue? Doe not the Publicans euen the same? and if ye be friendly to your brethren only, what singular thing doe yee, doe not euen the Publicans likewise? But these our enemies are most vnkinde and cruell against their Prince, their fathers, their friends, their kinred, and countrey. The Apostle saieth, Be not ouercome with euill, but ouercome euill Rom. 12. 21. with goodnesse. And againe, See that no man recompence euill 1. Thess. 5. 15▪ for euill vnto any man. It is saide of our Sauiour Christ, that when he was reuiled, he reuiled not againe: when he suffe­red, hee threatned not, but committed it to him that judg­eth righteously. When the twoo Disciples Iames and Iohn 1. Pet. 2. 24.sawe the vnkindesse of the Samaritans, who would not en­tertaine Luke 9.their maister and his company, they saide, Lorde, wilt thou that wee commaund that fire come downe from heauen and consume them, euen as Elias did? Christ per­ceiuing their rash and carnall affection, saide, Yee knowe not of what spirite yee are. As if hee should say, what a de­sire is this! how rash, and how vncharitable! which mak­eth you forget yourselues. It is the worke of the euill spi­rite, [Page 40] to destroy men, but yee are my Disciples, and there­fore must folow the direction of my Spirit, which is meeke, and humble, patient of injuries, ouercomming euill with goodnesse. And yet the Disciples might seeme to haue some good ground for their desire of reuenge. It was a­gainst the Samaritanes, who would not receiue Christ and his company, who were idolaters, and ennemies to Gods people; yet Christ forbiddeth and rebuketh the desire of reuenge in the Disciples, though against wicked people, he telleth them, they must haue another spirite in them, sauo­ring of meekenesse and patience. The Spirite of God is not the Spirite of reuenge, of treason, of bloud, but the spirit of trueth, of humilitie, and loue.

How horrible a sinne it is to murther any, much more Princes. Section, III.

IT is a horrible sinne, wilfully, malitiously, presumptu­ously to murther one man, though a priuate person. The royall Law saith, Thou shalt not kill; the Lord hateth the handes which sheede innocent bloud. The talking of the wicked, saith Salomon, is to lie in waite for bloud. Againe, Pro. 12. 6, 10a righteous man regardeth the life of his beast, but the mer­cies of the wicked are cruell. Againe, The man that doth Pro. 18. 17.violence against the bloud of a person, shall flie vnto the graue, and they shall not stay him. If a man (saith God) come presumptuously vpon his neighbor to slay him with Exo. 21. 12, 28guile, thou shalt take him from mine Altare, that hee may die. And in the same chapter hee saieth, If an oxe goare a man, or woman, that hee die, the oxe shall be stoned to death, and his flesh shall not be eaten. Wilfull murther is against the very light and law of Nature; and therefore be­fore Genesis 42. 21the Lawe was giuen, when the brethren of Ioseph went into Egipt, to buy corne, and they were taken for Spies, they saide one to another, Wee haue verily sinned against our brother, in that we saw the anguish of his soule when he be­sought [Page 41] vs, and wee would not heare him; therefore is this trouble come vpon vs. Therefore the Mariners who were Ionas 1. 12.in the shippe with Ionas, and he bade them cast him into the sea, and so the tempest should cease; for I knowe, saith hee, that for my sake this great tempest is vppon you: yet they rowed and laboured to bring the shippe to land, but they could not. Then they cried vnto the Lord, and saide, We beseech thee, O Lord, we beseech thee, let vs not perish for Actes 28.this mans life, and lay not vpon vs innocent bloud. When Paul was at Mileta, the Barbarians vsed him kindly, and kindled a fire for him and his company: and Paul gathering a few stickes, and laying them vpon the fire, there came a viper out of the heate, and leaped vppon his hand, which when the Barbarians saw, they saide amongest themselues, this man surely is a murtherer, whome though hee hath es­caped the sea, yet vengeance hath not suffered to liue: by which place we see, that although the judgement of these men was rash against Paul, yet, that murther is detestable in the judgement of Barbarians and Infidels. Murther o­uerthroweth the Image of God, innocent bloud crieth for vengeance. The diuell is said to be a murtherer, and mur­therers, if they die in their sinne, are shut out of Gods king­dome. Now if murthering of any person wilfully be so hei­nous a sinne, what a bloudy murther had this beene, to kill so many thousands, as they intended to kill? Rebelles and Traitors are in the highest degree of murther. The Lorde saith, He that smiteth father and mother, lette him die the Exodus 21. 15death. Some heathen Rulers haue made no lawe at all a­gainst such, bicause they thought none to be so wicked; But how vnnaturall are these, which would haue killed so many worthy fathers of church and common-wealth? The Lord Exodus 22. 28saith, Thou shalt not raile vpon the Iudges, neither speake euill of the Ruler of thy people. Curse not the King, saieth Eccles. 10. 20 Salomon, no not in thy thought, neither cursse the rich in thy bed-chamber, for the foule of the heauen shall carrie the voyce, and that which hath wings shall declare the mat­ter. [Page 42] Eccles. 10. If wee are not so much as to speake or thinke vnreue­rently of Kings, much lesse are wee to deuise mischiefe a­gainst them, much lesse are we to rise, conspire, and rebell against them. He that resisteth, saieth the Apostle, procu­reth to himselfe damnation. Dauid would not lay hands on Saul the Lordes annoynted, though his ennemie, though wicked, though he had iust title to his kingdome, hauing him at an aduanrage, in a secret place; and being set on by his men to kill Saul, he did onely cut off the lappe of Saules garment priuily, and yet he was touched in his heart, and repented of it, and saide to his men, The Lord keepe mee from doing that thing to my Maister the Lordes annoyn­ted, to lay my hand vpon him, for hee is the annoynted of 1. Sam. 24 4.the Lorde. And when Saul came out of the caue, Dauid saide to him, O my Lord the King, and inclined his face to the earth, and bowed himselfe: he telleth him what hee hath done, purgeth himselfe of false reportes, and putteth Saul in minde of his hard dealing towards him: wherevp­on Saul answered thus kindely vnto Dauid, his conscience compelling him to it. Is this thy voyce, saith he, my sonne Dauid? And Saul lifted vp his voyce, and wept, and sayd to him, Thou arte more righteous than I, for thou hast rendered me good, I haue rendred thee euill: wherefore, the Lord render thee good for that thou hast done vnto me 1. Sam. 26. 7.this day. And in an other place, when Dauid found Saul sleeping, and Abishai said to Dauid, God hath closed thine enemy into thy hand this day, now therefore I pray thee let me smite him once with a speare to the earth, and I will not smite him againe. Dauid said to Abishai, Destroy him not, for who can lay his hand on the Lords annoynted, and be guiltlesse? Moreouer, Dauid saide, As the Lord liueth, eyther the Lord shall smite him, or his day shall come to die, or hee shall descend into battell and perish; the Lord keepe me from laying my hand on the Lordes annoynted: But I pray thee take the speare that is at his head, and the pot of water, and let vs goe hence. And after, when one [Page 43] came and tolde him, that Saul being in anguish, he furthe­red his death, whereas the party looked for thankes at Da­uids 2. Sam. 1. 13handes, hee sayd vnto him, How wast not thou afraide to put out thy hand to destroy the annoynted of the Lorde? Then Dauid called one of his yong men and said, Go neere and fall vpon him, and he smote him that hee died. Then saide Dauid vnto him, Thy bloud be vppon thine owne head, for thine owne mouth hath testified against thee, say­ing, I haue slaine the Lordes annoynted, and yet Saul fell vpon his owne sword, and being yet aliue, in anguish, de­sired and wished the party to dispatch him.

That Papists and other persecuters, are like Hunters and Fishers. Sect. IIII.

BVt the Papists seeke all occasions, deuise all plottes, and practises, to sheed innocent bloud; they spare none, they thirst and hunt after the bloud of men. The Lord saith Ieremy 16. 16by Ieremie▪ I will send out many Fishers, and they shall fish them: and after, I wil send out many Hunters, and they shal hunt them from euery mountaine, and from euery hil. By the Fishers and Hunters hee meaneth Babylonians, and Chaldeans, enemies of the Church. There is hunting of beasts, and thus Esau hunted; and this kinde of hunting is not vnlawfull, so that we haue respect to our company, so that wee offend not God, by cursing and blaspheming, so that we be not hindred thereby from the dueties which we owe to God and our neighbour. There is also a hunting of the bloud of men, the chiefe hunter this way is the diuell himselfe, who compasseth the earth to and fro, and is euer 1. Pet. 5. [...].ranging for his prey, and like a roaring lion walketh about, seeking whome hee may deuoure. This is the great redde dragon which persecuteth the woman, and is come downe to the earth with great wrath, knowing that he hath but a short time. And such a hunter was Nimrod, he was a migh­ty hunter before the Lord; wherefore it is saide, As Nim­rod Geuesis 10. 9. [Page 44] the mighty hunter before the Lorde. The meaning is, that he was not ashamed, nor afraide to commit crueltie in the Lordes presence. Of such Hunters speaketh Salomon, Prouer. 1. 16Their feete runne to euill, and make haste to sheede bloud: certainely, as without cause the net is spread before the eies of all that hath wing; so they lay waite for bloud, and lie Prouer. 6. 26.priuily for their liues. And he saith againe, because of the whoorish woman, a man is brought to a morsell of bread, and such a woman will hunt for the pretious life of a man. Of such complayneth Gods people, Mine enemies chase me sore, like a bird, without cause, Lam. 3. 52 Againe, they hunt our steppes, that wee cannot goe in our streetes, our end is neere, our dayes are fulfilled, for our end is come, our persecuters are swifter than the Eagles of the heauen, they pursued vs vpon the mountaines, and layde wayte for vs in Lament. 4. 18.the wildernesse. The breath of our nosthrills, the annoyn­ted of the Lord was taken in their nettes. Such cursed and bloudy hunters are these our enemies the Papistes, and by some of them, vnder the pretence of the other kind of hun­ting. There was about the time of the day which they loo­ked for, a hunting match appoynted by sir Euerard Digby, and others at Dunchurch in Warwickeshire, though their minde was Nimrod-like, about a farre other maner of hunt­ing, more bent vpon the bloud of reasonable men, and of the woorthiest persons in the country, than of bruit beasts. Numbers of people being flock'd together, vpon pretence of hunting, they meant to make a sodaine surprize of the Kings eldest daughter that gratious, vertuous, and sweete Lady, shee being vnder the carefull and faithfull tuition of most honourable persons, not farre then from that place. But because the Scripture compareth such bloud-suckers and enemies to Hunters and Fishers, let vs see wherein they agree. Hunters walke and lie in waite for their prey openly and priuily, day and night, induring labour, hunger and colde, they pursue wilde beasts, they take no pitty to kill, but it is a sport to them: they obserue diligently the nature [Page 45] of beasts, they marke, time, place, instruments how to take them, and sometimes they catch the subtilest beast; such are the bloudy enemies of the Church, such are our aduersa­ries, they haue beene as Hunters, Fishers, and Fowlers, to catch, snare, and entrappe vs a long time, night and day they consulted to ouerthrowe our state, they haue had the counsell of Achitophel, they haue had aduise from Rome and Rheimes. What plot is abroad, what practises in Ireland, and at home. How many treasons and treacheries heeretofore? They spare for no cost nor labour, they thirst after bloud, there is no pitty nor compassion in them at all; it is their de­light and joy, to kill, murther, and spoile. They haue tried all wayes, all deuises, all subtile meanes; and now at last, that which was most mischieuous, and (as they thought) the ouerthrow of vs all; but yet the cunningest hunter, fisher, fowler, speedeth not alwayes, they often loose their la­bours, so these bloudy Hunters haue missed of their purpo­ses, their traine is discouered, their baites are espied, their snares and nettes are broken, and wee are still in safetie. Though these Hunters haue set their toile, these Fowlers haue digged their pitte-falles closely and cunningly, these Fishers haue spread and laide their nettes so priuily, that they made accompt to take and catch vs all vnawares; al­though they have had the assistance, aduise, pollicy, cun­ning, craft, counsell of the greatest, wisest, in taking, catch­ing, betraying, killing, and bloud-hunting in the worlde, though the chiefe workeman the diuell, that red dragon, the chiefe hunter and destroyer of mankinde hath set them on worke, although they haue many other cunning and mighty adherents, assistants, helpers, furtherers, and frinds; yet all is in vaine, and God dooth pursue them as murthe­rers, and traitors, his just and heauy hand is vpon them: & we haue just cause to say with the people of God, Praised be God which hath not giuen vs as a prey to their teeth, our soule is escaped euen as a bird out of the snare of the fowler, the snare is broken, and we are deliuered, our helpe [Page 46] standeth in the name of the Lord which hath made heauen and earth: and we see that performed that is spoken of in Iob, Iob 4. 8.I haue seene them that plow iniquitie, and sowe wickednes, to reape the same; with the blast of God they perish, and with the breath of his nostrils are they consumed. The roar­ing of the lion, and the voyce of the lionesse, and the teeth of the lions whelpe are broken; the lion perisheth for lacke of a prey, and the lions whelpes are scattered abroad. And in the next chapter, He scattereth the deuises of the craftie, so that their handes cannot accomplish that which they doe enterprise, hee taketh the wise in their craftinesse, and th [...] Iob 5. 12.counsell of the wicked is made foolish, they meete with darkenesse in the day time, and groape at noone day as in the night; but he saueth the poore from the sword, from the mouth, and from the hand of the violent manne. And Prouer. 1. 30Wisedome saieth to such as refuse her, They would none of my counsel, but despised all my correction, and therefore shall they eate of the fruite of their owne way, and be filled with their owne deuises▪ And againe, Hee that soweth iniquitie shall reape affliction, and the rodde of his anger shall faile.

Of the miserable end of Traitors. Section V.

ANd marke now, Oye Papists, and consider it well, the just and heauy hand of God, alwayes stretched out against traitors and rebells. The people of Israel, because they rebelled against Moses, haue this punishment laide vp­on them by the Lord, that they are shut out from the sight Numb. 16.of the land of Canaan, promised to their fathers, Korah, Da­than, and Abiram: because they rebelled against Moses and Aaron, the earth opened her mouth, and swallowed them vp, with their families, and all the men that were with them, 2. Sam. 18.and all their goodes. Absol [...]n rebelleth against his owne fa­ther, draweth the heartes of the people from him. Dauid was still kinde to him, and would haue spared him, but the [Page 47] Lord cut him off, he was hanged in an Oake, he was slaine, and cast into a pit. Sheba raiseth Israel against Dauid, but in 2. Sam. 20.the end, his head was cut off, and deliuered vnto Ioab. A­doniah 1. Kings 1.would haue the kingdome from Salomon, contrary to Gods appoyntment, and his fathers minde, but in the end, hee was put to death, by the commaundement of Salomon. The seruants of Ammon conspired against him, and slew 2. Kings 21.the King in his owne house, but the people of the land slue all them which conspired against king Ammon. Zedekiah bi­cause 2 Kings 25. 7hee rebelled against Nebuchadnezzar, which had cau­sed him to sweare by God, he was condemned for his per­jurie 2. Chron. 36.and treason, though it was against a wicked and ido­latrous king, his eies were put out, and hee was bound in Ester 2. 22.chaines, and his sonnes were slaine before him. When Mor­decai sate in the kings gate, and sawe two of the kings Eu­nuchs, that they sought to lay hand on the king Ahashue­rosh, he told it to Queene Ester, and Ester certified the king thereof in Mordecai his name; and when inquisition was made, it was found so, therefore they were both hanged vpon a tree. Thus we see the manifolde examples, the mi­serable end of traitors and rebells, that either they are cutte off by the hand of man, or else the Lord himselfe doth exe­cute judgement vpon them. And let me adde yet one more, the fearefull example of Iudas an Apostle, a professor and preacher of the Gospel, and yet the childe of perdition, and a traitor against his owne Maister Christ Iesus. After hee had wrought his treason, and betraied Christ into the hands of his enemies, he became desperate, and hanged himselfe. And let vs consider our owne times, hath not God alwayes discouered the manifolde treasons and treacheries against our gratious Queene Elizabeth? Haue not the chiefe Au­thours of them had experience of this hand of God? Haue not some fled their countrey, some killed themselues? And were not others cut off by the sword? And touching these late conspirators, hath not the Lord brought them to shame and confusion? Were not some of the chiefe of them mai­med, [Page 48] and some killed with powlder, wherewith they made accompt to haue killed many thousands. Wherein we may obserue the just judgement of God vpon them, and wee see that verified, In quo peccamus, in eodem plectimur; In the same thing we sinne, in the same thing wee are punished. Many other of this conspiracie are in holde, and abide the sword of the Magistrate, and I doubt not but God will more and more discouer and bring to shame, the authors, fauourers, and friends of this bloudy conspiracie.

¶ That the Popes curse is vniust. That he himselfe and all his adherents are cursed. Section VI.

BVt these rebells will object and say for themselues, that both our King, and wee, are heretikes, and therefore excommunicated and cursed by their holy father the Pope, so that they may justly, and by authoritie from him, cutte vs Actes 24. 14.off. But wee answere with Saint Paul, By that way which you call Heresie, we worship the Lord God of our fathers, beleeuing all things which are written in the Lawe and the Prophets. You indeede count him an heretike which obey­eth not all the Popes Decrees, Legends, and Fables: but if wee were such as yee would haue vs, who hath giuen the Pope authoritie to curse our King, and vs: Where hath hee any power from Patriarke, Prophet, Christ, Apostles, God, or Angells, to curse the Lordes annoynted? Euen as much as he hath for treasons & rebellions; but of this more here­after. I will now answer you as one answereth the bruitish thunderbolt of Pope Sixtus the fift, against Henrie the most excellent King of Nauarre, and the most noble, Henry Bour­bon prince of Condie, he answereth, that the Pope is a Iudge incompetent and insufficient, therefore the sentence is void. The Pope, saieth he, hath beene long agoe condemned by the most parte of Christendome, viz. England, Scotland, Den­marke, Sweueland, the most parte of Germany, and the most part of Heluetia, for seauen grieuous crimes: First, for impi­tie. [Page 49] Secondly, for tirannie. Thirdly, for corrupt religion. Fourthly, for sacriledge. Fiftly, for treason. Sixtly, for rebellion. Seauenthly, for forgery. Now till hee purge himselfe of these and other grieuous crimes, he is not fit to judge or accuse the basest amongst vs; and indeede no man may be Iudge in his owne cause. And further hee saith, that the cause of vnjust excommunication, redoundeth v­pon the head of him that accurseth, according to the say­ing of Augustine, intemerarium, rash judgment doth for the most part hurt him nothing: vpon whom judgement is rashly giuen; but him that judgeth rashly, must the rashnes of necessitie hurt. And it followeth, what doth it hurt a man, that mans ignorance will blot him out of that table, if so be an euill conscience doth not blot him out of the booke of the liuing? Thinke of Augustine what thou wilt, only let not my conscience accuse mee in the eyes of God. And againe, though thou be condemned of man for a time, the earthly seate is one, and the heauenly throne is another: from the lower thou receiuest sentence, from the higher a crowne. I will say that boldly, and not rashly, that if any of the faithfull be vnjustly accused, it shall rather hurt him that doth, then him that suffereth this injurie. For the ho­ly ghost that dwelleth in the Saints, by whome euery man is bound and loosed, doth not punish any man vndeser­uedly. To this agreeth Salomon, as the sparrow by flying, Prouer. 26. 2.and the swallow by flying escape, so the curse that is cause­lesse, shal not come. Indeede there is difference betwixt Gods curse, and mans curse; I will blesse them that blesse thee, saith God to Abraham, and curse them that curse thee, Genesis 12. 3▪so long as we are sure that we are the children of Abraham, and so haue part in Gods blessings, wee doe not care for the Popes curse, and how can hee curse others, that is ac­cursed himselfe? Now both Pope and Papists are all accur­sed, and excommunicated by the mouth of God himselfe; cursed be the man saith God, that shall make any carued or molten image, which is an abhomination vnto the Lord, the Deut. 27. 1 [...] ▪ [Page 50] worke of the hands of the craftesmen, and putteth it in a secret place, and all the people shall answere and say, so be Psal. 97 6. Psal. 73. 25.it. Confounded be all they, saith Dauid, that serue grauen i­mages, and glorie in Idoles. And againe he saith, They that withdraw themselues from thee, shal perish, thou de­stroyest all them that goe whooring from thee. Woe to him saith the Prophet, that saith to the wood, awake, and to the dumbe stone, rise vp it shall teach thee; behold it is laid ouer with gold, siluer, and there is no breath in it. By all these places the Pope and Papists are cursed, they com­mand and set vp images, they worship stockes and stones, they giue diuine honour to creatures, and so commit spiri­tuall whoredome. Cursed be he, saith God, that curseth his father and mother, and all the people shall say, so be it. And againe, Cursed be he that smiteth his neighbor secret­ly, Deu. 27. 16, 24and all the people shal say, so be it. The Papists curse fathers and mothers, Kings and Queenes, they allowe, command, and practise murder and treasons against them. Cursed saith God be he, that maketh the blind goe out of the way, and all the people shall say, so be it: Cursed Pope and his clergie, they are blind leaders of the blind, false pro­phets, seducing, and corrupting poore soules to their owne destruction: Woe to them saith God, that speake good of euill, and euill of good: which put darknes for light, and Esay 5. 20.light for darknes: that put bitter for sweete, and sweete for sower. Cursed Papists which commend errours and fa­bles, Verse 21.and disgrace the true faith and religion of God. Woe to them that are wise in their owne eies, & prudent in their owne sight. Cursed Pope and Papists, which preferre your owne cursed and foolish inuentions, before the true Verse 23.and heauenly wisedome of God. Woe to them saith God, which justifie the wicked for a reward, and take away the righteousnes of the righteous from him. Woe then to Pope and Papistes [...], which justifie heretickes, idolaters, false teachers, traytors, and rebelles, which disgrace and con­demne the Lords annointed, true christians, true subjects, [Page 51] and the true and faithfull ministers of God. Woe to rebel­lious children, saith the Lord, that take counsaile, but not of me: Woe then to Papists, which despise the counsaile of Esay 31.God against themselues. Cursed bee the man saith God, that trusteth in man, and maketh flesh his arme, and with­draweth his heart from the Lord. Cursed Pope and Pa­pists, Ierem. 17. 5which trust in creatures, in Angels, in Saints, in the Virgin, in the Apostles: they pray vnto them, therefore they trust in them. For how shall they call on him, in whom Rom. 10. 14.they haue not beleeued saith the Apostle? Christ pronoun­ceth many woes against the Scribes and Pharisees, because they shut vp the kingdome of heauen before men, because vnder pretence of long prayers, they deuoured widdowes houses, because they did tithe minte, annisse, and cumin, and left the weightier matters of the law, because they made cleane the outside of the cup, and left it foule within. Woe then to the Pope and his clergie, for they shut and locke vp the meanes of saluation from Gods people, they vnder pre­tence of deuotion, haue deuoured houses, townes, coun­tries, and a great part of the world. They straine at a gnat, and swallow a camell, vrging toies, trifles, ridiculous cere­monies, before the commandements of God: they are no­torious hypocrites, making shew to the world of deuoti­on, conscience, holines, mortification, and yet are full of prophanenesse, idolatrie, pride, couetousnes, whordomes, treasons, and rebellions. If an Angell from heauen, saith the Galat. 1. 8.Apostle, preach any other waies vnto you, then that which wee haue preached vnto you, let him be accursed. And the holy ghost saith in another place, If any man shall adde vnto these things, God shall adde vnto him the curses that are written in this booke. And if any man shall diminish of the words of this prophe­sie, Apocal. 22. 18 God shall take away his part out of the booke of life, and out of the holy citie &c. Cursed Pope and Papists, for they hold & teach another Gospell, they make their owne rraditions e­quall with Gods word, cursing must needes be vpon them, because they curse others, and delight in cursing: therefore [Page 52] saith Dauid as he loueth cursing, so shall it come vpon him; and as he loueth not blessings, so shall he be far from them. The Pope, and Papists, and popery, are cursed by their Trident con­fess. 6. can. 21.owne canon: the wordes of their canon are these. If any shall say, that Christ Iesus was giuen from God to men as a redeemer to whome they should trust, and not also as a law giuer to whom they should obey, let him be accursed. They themselues are all cur­sed by this canon; for howsoeuer in words they may say it, yet in deede they denie it: for if Christ be a redeemer to whome we should trust, why doe they not wholy, and on­ly trust in him? And if Christ be the only Law-giuer of the Church, to be heard and obeyed, then O seduced and blind Papists, your religion must fa [...]l to the ground, being con­trary to the law of this Law-giuer. Where haue you anie word of Christ for your Images, inuocation of Saints, pur­gatorie, prayer for the dead, for the Popes supremacie, his offices, orders, discipline, and traditions? How is the au­thoritie of the Church, their decrees and deuises aboue Christs lawes? If he be the only law-giuer of the Church, if we are to heare and obey him only in matters of religion, he commandeth prayers, and obedience to Kings, and not murthers, and rebellions: so that Papists are cursed by this their owne canon, seeing they take not Christ, but the Pope to be the law giuer to their conscience.

How popish Priests and Iesuites accuse one another. Sect. VII.

BVT the Pope is a deceiuer, that beast, that Antichrist, that man of sinne, and your chiefe teachers are blind guides, false prophets, and plotters of treason, euen your great Doctors the Iesuites, which will needes haue their name from Iesus. They haue had heeretofore, and haue still, a chiefe hand in such practises, they are ring-leaders, authors, deuisers, perswaders, furtherers, and teachers of such bloudie actions; euen those which pretend most reli­gion, deuotion, and holines; they haue done, and doe still [Page 53] most mischiefe. They haue seduced and drawne you to er­rors, superstitions, idolatries, treasons, and rebellions: and except you repent, to the vtter perdition both of your soules and bodies. And though we know by experience this to be true, yet for further proofe, lest you should think we speake falsely, or of malice, I tell you trulie what I haue read in a booke come forth of late yeares, being a com­plaint of your secular Priests against the Iesuites. They make mention of bitter contention amongst themselues, the Priests account the Iesuites Macheuilians, Pharises, Hi­pocrites, they charge them with dissention amongst them­selues, with pride, and couetousnes, that they are the fire­brands of all sedition, the causes of all the discord in Eng­land, that they haue driuen some to desperation, enforcing them to leaue England, and to enter into some religious order, that by cunning sleights they haue gotten into their hands all authoritie, and all the stocke, and treasure of ma­ny, aboue the summe of 50000. pounds English, that they attempt to make England a Prouince, that they pill and pole Catholikes in England, vnder the colour of holy vses, that they haue swallowed vp kingdomes, and monarchs, that in euery Catholike house, (and such houses are in steede of the Church) either themselues would be Pastors, or depute others in their roomes, they endeuour that al re­liefe giuen to prisoners▪ or in case of dispensations may come into their hands, they challenge to themselues a spi­rituall monarchie ouer all England, they fawne vpon noble and rich men, and inueagle them by all faire meanes to sell all they haue, and enter into their societie: they haue in­duced women to become Nunnes, and to leaue such goods as they haue to them. The Priests charge them further, that they are the inuenters of rumors and newes, that they will be superiors ouer the clergie, that they delight in equi­uocation, that is, in a subtile, and dissembling kinde of speech, they accuse one another, the Iesuites accuse the Priests of drunkennesse, and who redome, the Priests accuse [Page 54] them of pride, and ambition, of donatisme, and account them as knaues, and Diuels. It is an old saying and a true, When theeues fal out, true men shall come by their goods. You may see, O foolish Papists, that there is neither that v­nitie nor holines amongst your teachers, as they professe and pretend: yet these are your best guides, your holy fa­thers, your great doctors to whome you commit the go­uernment of your soules, and these you follow, and are led by them in all things, so that as the Apostle saith of the Co­rinthians, 2. Cor. 11. 20who suffer themselues to be abused by false A­postles, You suffer, saith he, if a man bring you into bondage, if a man deuoure you, if a man take your goodes, if a man exalt himselfe, if a man smite you on the face. And with Iesabel you are con­tent to reuerence and entertaine Baals Priests, but yee can­not abide any of the true prophets of God, yee will not harken to them at all which teach you truth and obedience; yee are like the Pharisees to whome Christ said, I am come in my fathers name, and you receiue me not, if another shall come in his owne name, him will ye receiue.

Against rash [...]athes and vowes. Sect. VIII.

BVt ye will say, ye haue made a vow to the Popes religi­on, to doe what he commaundeth, though it be to pra­ctise treasons. You haue taken the Sacramen [...] vpon it, and haue bound your selues to it: you are promised the Popes pardon, you are born in hand, that it is a meritorious work, and that you shall be remembred at the Altare; at the Hal­ter, I might haue saide. But are ye so farre blinded? doe ye suffer your selues to be so much seduced? Is any work good but that which God alloweth? Is any worke meritorious but the woorke of Christs death? Are notorious sinnes a­gainst the lawe of God and Nature, are these meritorious? Indeede it is true, they merite hell fire. Can any mortall man pardon sinne? Are you blinder than the Pharises, who Mar. 2. 7.held this trueth firmely, that none could forgiue sinnes but [Page 55] God onely; and thought it blasphemy for any man to take authoritie vpon him to forgiue sinnes? And can any Pope or Angell dispense with the royall lawe of God? And is the Sacrament of the holy supper a sacrament of bloud, of trea­sons, murther, mischiefes? Is it not a sacrament of grace, peace, and loue? How doe you abuse the Lords sacrament? Or what kinde of Sacrament haue you? Did euer any of the Apostles, or any of the faithfull, take this Sacrament for a­ny such wicked purpose? Are wee not by the Sacrament more neerely vnited to Christ and his member? Is it not a meanes of growth in grace, in loue, in thankefulnesse and holinesse? From hence lette mee vse an argument against transubstantiation; Christ saieth in the sixt of Iohn, He that eateth my flesh, and drinketh my bloud, he dwelleth in me, and I in him. But Christ dwelleth not in traitors and murtherers: and therefore yee were not truely partakers of his flesh and bloud, yee tooke the Sacrament of the Lord against the Lord, hee tooke with Iudas, a soppe, and then went with him to betray your maister. But yee say you haue bound your selues to the performance of these plotts and practises, by vowes, promises, oathes; and therefore must needes per­forme them. Indeede many are so foolish, that they thinke all promises and othes are to be kept: that which they are not bound to keepe, they are most carefull to keepe. That which God commaundeth, and which they by promise are bound to doe, they haue least care and conscience to keepe. Such othes and promises as are against the rule of faith and charitie, may safely be broken. Indeede the Lord saieth, Whosoeuer voweth a vowe to the Lorde, or sweareth an Num. 30. 3.oath, to binde himselfe by a bond, hee shall not breake his promise, but shall doe according to all which proceedeth out of his mouth. But it followeth; if a woman vow a vow to the Lord, and binde her selfe by a bond, being in her fa­thers house, in the time of her youth, and her father heare her vow and bond wherewith she hath bound her selfe and her father hold his peace concerning her, then all her vowes [Page 56] shall stand, and euery bond wherewith she hath bound her selfe, shall stand. But if her father disallow her, the same day that he heareth all her vowes and bondes, wherewith shee hath bound her selfe, they shall not be of value; and the Lord will forgiue her, bicause her father disallowed her; by the which place wee may see, that all vowes are not to be Iudg. 8. 33.kept. When Gideon was dead, the children of Israel forgate the Lord their God, which had deliuered them out of the handes of their enemies on euery side, and they turned a­way and went a whooring after Baalim, and bound them­selues by couenant to make Baal their god; yet afterwardes by the alowance of God, they forsooke Baal, and worship­ped the Lord. Dauid hearing of Nabals churli [...]nesse and vnkindnesse against him, he maketh a rash vow to destroy Nabal and all his house. But after he heard the good coun­sell of Abigail, he recanted his promise, and staied himselfe; It is better to sinne onely in wordes, than to joyne wicked deedes to them. It is better to sinne once, than to adde sinne vnto sinne: hee that sweareth rashly and perfourmeth it, doubleth his sinne, and offendeth God more; and therefore it is a Prouerbe, Satius est recurrere, quam malè currere: It is better to runne backe againe, than to runne amisse. This is a common rule, In stul [...]s promissis rescinde fidem; In foolish promises breake thy faith. If in foolish promises, much more in bloudy and wicked promises. In the Popes decrees heeretofore there is great disputation about this poynt; but the conclusion is, that all oathes are to be broken which are against the worde of God and our saluation; and this is a common rule, that the inferiour can not binde himselfe to that which in it selfe is vnlawful, and against the obedience of the superior. God therefore is excepted, against whom if any thing be commanded, he is to be obeyed before men. The auntient fathers are also of this minde, It is against du­tie Ambros. lib. pri▪ offic. ca. 50sometimes, saith Ambrose, to keepe an othe, as Herod, who promised to the daughter of Herodias whatsoere she would aske, and then murthered Iohn the Baptist, to fulfill his othe; [Page 57] and he bringeth in the example of Iepthah, and concludeth▪ It were better neuer to promise any such thing, than for kee­ping of promise, to murther. Augustine saith, That an othe was not ordained for this purpose, that it should be a bond of iniquitie, of murthering, mother, or brother, or commit­ting of any other sinne. This amongst other things he spea­keth writing to Seuerus a Bishop: and in his Sermon of be­heading Iohn the Baptist, he saith; In that Dauid did not ful­fill his promise and othe, in sheeding innocent bloud, it was the more godlinesse in him. Iurauit Dauid temerè, sed non im­pleuit maiori pietate: Dauid, saith he, sware rashly, but tho­row greater pietie he did not fulfill his othe. Hesy [...]hius saith, In Leuit. libr. sexto ca. deci­mo nono. Greg. lib. 5. expos. in pri. lib. reg. ca. 14▪ De summo bono lib. 2. ca. 32.not only that is an vnjust oath which is broken, but that which is vnjustly kept. And Gregory saith, when we haue taken an euill oath, it is better that it be broken, then that we commit grieuous sinnes, to the which, by our oath, we haue bound our selues. Isidorus saith, that that oath is not to be kept, whereby vnwarily we promise to doe some e­uil, as if a man should promise continuall company with a harlot. It is better, not to fulfill that promise, then to liue in filthy whoredome. And in another place he saieth, In turpi voto, muta decretum, &c. In a filthy vowe change thy minde, it is a wicked promise which cannot bee fulfilled without wickednesse: and this is Beda his counsell writing on Mathew. If it fall out, saith he, that we take a rash othe, which if we keepe will turne to a bad end, wee knowe that we may freelie vpon better aduise change our mindes, and rather in such a necessitie to forsweare our selues, then for the auoyding of perjurie to fall into greater sinnes. Bernard in his Epistle 219. to three Bishops: No wise man saith he, doubteth but that vnlawfull oathes may be broken. Peter Lombard in the third booke of Sentences, dis. 39. speaking of rash vowes and oathes, maketh this conclusion; that some oathes are not to be kept, and he that sweareth rashly sinneth, he that changeth, doth wel, he that changeth not, his sinne is double. And Hugo de sanct. Victore, hee that [Page 58] Lib. pri. p [...]. [...] ▪ ca. 14. sweareth to doe euill, sinneth. It is better then to break the oath, then to keepe it: yet so, that he auoide the euil to the which he hath sworne, and also acknowledge his fault in swearing rashly. And in the To [...]tane Councell, 8. cap. 2. it is said, that it is more tolerable to reject the vowes of foo­lish promises, then by keeping them, to fulfill the measure of grieuous sinnes. We are to consider which is the grea­ter or lesser euil. When we are compelled to break our oth, we offend God: but we doe then only discredit our selues, when wee keepe wicked and hurtfull promises. Wee doe proudly contemne the commandements of God, wee doe hurt our neighbours by wicked crueltie, and wee kill our selues with a more cruel sword. In the other we are striken with a double dart of sinnes, but here we are thrust through with a three fold dart. And marke this, O ye foolish Pa­pists, which stand so much vpon your bloudy vowes, and wicked oathes, by the judgement of this Councell you of­fend three waies. First, against many expresse comman­dements of God. Secondly, against your soueraigne King and countrie. And thirdly, the most terrible blow is vp­pon your owne soules, without great and speedie repen­tance.

Against toleration of Religion. Sect. IX.

BVT ye will yet say, ye would faine haue toleration of religion: you haue long looked for it, you haue beene so bold as to make petitions to his Majestie in this behalfe, you hoped for it, and are disappointed, and this is the cause of your griefe and discontentment: but doe yee not know, that in religion there must be no halting, no com­pounding, 1. Kin. 1 [...]. 21.no dissembling? Elia saith to the people, How long halt yee betwixt two opinions? if the Lord be God, follow him, if Baall be he, then goe after him. We must doe as the Lord God commandeth vs, and not turne aside to the right hand Ose. 17. 8.nor to the left. Ephraim, saith God, hath mixed himselfe a­mong [Page 59] the people, Ephraim is a cake on the harth not turned. In the which place, the Lord rebuketh them, because they were neither hotte nor colde, and suffered mixture of religion. There is but one true shepheard, and one true fold: and as the Apostle saith, there is one Lord, one faith, one baptisme. And againe he saith, Yee cannot drinke the cuppe of the Lord, and the 1. Cor. 10. 21. cuppe of Diuels: yee cannot be partakers of the table of the Lord, and of the table of Diuels. And in another place, What con­cord hath Christ with Belial? or what part hath the beleeuer with 2. Cor. 6. 15 the Infidel? and what agreement hath the Temple of God with Idols? Gods people might haue no fellowship with the idolaters. The true Church is a spouse, an honest wife, not a strum­pet, who admitteth and imbraceth all. A lambe, & a lion, I­saac and Ismael, the arke of God and Dagon, Christ and An­tichrist cannot agree togither. Will any man be so madde as to suffer fire in his bosome? the pestilence in his house? will any suffer wolues amongst sheepe? and serpents a­mongst his children? And you that stand for this tolerati­on, why doe not you suffer the Gospell, where popery bea­reth sway? why doe you not tolerate the professors of it? why doth not the Pope giue toleration to true christians, in Rome, in Italie, in Spaine, and other places of his domini­ons? Why doth he deale so cruellie in those places with a­ny that doe trulie professe the name of Christ? your religi­on is an apostasie from Christ, and antichristianity: your Masse a dumb and dead seruice, without edification, piety, or comfort. O that you once knew how you are deluded in it, and how iniurious it is to the bloud of Christ! yee your selues are grosse heretikes and idolaters, as wee haue often prooued, and are readie still to prooue to your faces. Now such are in no case to bee tolerated in the Church of God, but to be seuerely punished. He that offereth vnto any Exodus 22. 2 [...] Gods, saith Moses, saue vnto the Lord only, shall be slaine. In the first and second commandement, we are taught to worship God alone, and are forbidden a [...] strange and false worship. The magistrate is the keeper of both the tables of Gods [Page 60] commandements, he may aswell put to death Idolaters, as murtherers, whoremongers, and theeues: and indeed those doe spiritually murder the soule, commit spiritual whore­dome, and robbe God of his honour, so that they may as lawfully giue toleration to murder and theft, and adultery, as to false worship and idolatrie.

They must first of all and chiefely, vrge, maintaine, and defend Gods true religion. There can be no true subjects to them, except they be first subject to God. Obedience of the second table floweth from obedience to the first, and they of conscience serue the Prince, which of conscience serue God. They will neuer be true to Princes, which are false to God: So that rebelles and traytors, are either of no religion, or else of a false religion. Therfore al good Kings haue beene most carefull to defend soundnesse of religion, and seuerely to punish all seducers and idolaters according Deut. 13.to the law and commandement of God. The false Prophet, though he be neuer so deare and neere vnto vs, who draweth vs to Deut. 17. 2. strange Gods, must be stoned and put to death. Againe, If there be any found among you, saith the Lord, man, or woman, that hath wrought wickednesse in the sight of the Lord, and hath gone and serued other Gods, and worshipped them, as the sunne, or the moone, or any of the hoast of heauen; and if this be true, thou shalt bring forth that man, or that woman, which haue committed that wicked thing vnto the gates whether they be man, or woman, and shal stone Exod. 32. them with stones that they shall die. Moses in a great zeale slue the idolaters to the number of 3000, because they wor­shipped 2. Kings 10. 2. Chro. 15. 16the golden Calfe. Iehu is commended for his zeale in killing the Priests of Baal. Asa the King deposeth his mother, because she had made an Idoll in a groue. And he brake downe her idoll, and stamped it, and burned it. Io­siah taketh away all abhominations out of Iuda, and Ierusa­lem, he put downe the Chemerims, and them that burned incense to Baal. Elias killeth many false Prophets of Baal. This is the commandement of a King: Whosoeuer will not do Ezra 7. 29. the law of God, and the Kings law, let him haue iudgement with­out [Page 61] delay, whether it be vnto death, or vnto banishment, or to con­fiscation of goods, or to imprisonment. This is the decree of Na­bucadnezar That euery people, nation, and language that speaketh any blasphemie against the God Shadrack, Mezech, aud Abed­nego, Dan. 3. 29. shall be drawne into peeces, and their houses shall be made a Iakes, because there is no God that can deliuer after this sort. And it is dangerous to Kings, to spare those whom God would haue cut off; and therefore the Lord said to Ahab for his foolish pittie in sparing Benhadad, Because thou hast let goe out 1. Kings 20. 42 of thy hands a man whome I appointed to die, thy life shall goe for his life, thy people for his people. How shall Kings, saith one, serue God in feare, but by forbidding and punishing those things, which are done against the commandement of God? as they are Kings, they are put in minde to vse the power and sword committed vnto them for the defence of the true faith, and the suppressing of the wicked. And ano­ther saith, Let Princes take heede, how they graunt to In­fidels, wicked rites, and ceremonies in their kingdomes. And he bringeth in the fearefull example of Salomon, who because he tolerated false religion, and diuided Gods wor­ship, that therefore his kingdome after was diuided & rent, so he concludeth, that it is not lawfull for Kings to suffer false worship in their kingdomes, and that it is their dutie to vrge and maintaine such ceremonies & rites only, which are consonant and agreeable to the word of God.

When Valentinian the younger was requested to winke at the renewing of an Altar for the Pagans in Rome, S. Ambrose disswadeth him, saying, lib. 5. ep. 30. All men serue you that be Princes, and you serue the mighty God: hee that serueth this God, must bring no dissimulation nor con­niuence, but faithfull zeale and deuotion: he must giue no kind of consent to the worship of Idolles and other pro­fane ceremonies, for God will not be deceiued, which sear­cheth all things, euen the secrets of our heartes: therefore Asa and his people make a couenant to serue the Lord. The wordes of the couenant were these: whosoeuer will not seeke 2. Chron. 15. [Page 62] the Lord God of Israel, shal be slaine, whether he were smal or great, man or woman, and they sware vnto the Lord, and all Iuda reioy­ced at the oath. Iehoiada made a couenant betweene the Lord, and the King, and the people, that they should be the Lords people: likewise betweene the King and the people. 2. Chro. 34. 33 Iosiah compelled all that were found in Israel to serue the Lord their God. Hee had charge ouer all, and must an­swere for euery one that perished: therefore he thought it his dutie, that all should make profession to receiue the word of God. Nehemiah, and his people make a sure coue­nant, to keepe Gods commandements, and they write it, and their Princes, Leuites, and Priests seale to it. Augu­stine confesseth, that he was once of this minde, that none were to be compelled to the faith, but that they were to be drawne by perswasion; yet he changeth his mind vpon ex­perience which he had in his owne citie Hippo, where hee was Bishop, which was at the first full of Donatists, but by seueritie of lawes, they were quite ouerthrowen; so that as he saith, the citie was cleare from that heresie. He that bin­deth and whippeth a mad man, may seeme to be his ene­my, though he doe it in loue, but after he is come to his right minde againe, he taketh him for a friend, and pray­seth God for him: So it seemeth grieuous to some, to bee forced to heare the word of truth, but after they haue heard, if they haue any taste or grace, they will heare gladly and willingly of their owne accorde, and praise God for those lawes which compell them to heare. Augustine saith, while yee compell the vnwilling against their will, yee of­ten make them willing. Chrysostome telleth the people of Antioch, that they bound their horses, and fettered them, & with hornes, powred in medicines into their monthes: and shall they suffer their brethren to runne headlong into ini­quity? If I stay not a man (if it lie in my power) that is rea­die to kill himselfe, I am guilty of his death. Princes may not giue leaue to rob, much lesse to rob God of his honor. Princes may not giue leaue to murder, much lesse for any [Page 63] to murder themselues. They may not tolerate corporall whoredome, much lesse spirituall whoredome. Princes may not, nor will not giue leaue for any to worke treasons against their owne persons, much lesse are they to tolerate treasons against God. Further reasons against this tolera­tion from old and new Testament, from Canons, Coun­cels, Fathers, from Actes, Lawes, Decrees, Constitutions, Edicts of Emperours, &c: you may see largely, and lear­nedly set downe by master Gabriell Powell, in his Refutation of an Epistle Apologeticall.

¶ The iust iudgement of God vpon Papists, with an ex­hortation to repent. Sect. X.

BVt though the Prince doe not graunt your willes, nor that toleration which you looked for, are yee therefore to rise and rebell? What warrant or example haue you for it? And doe you not see the curse and heauy judgement of God vpon you? because you dis-honour him he hath giuen you vppe to the monstrous sinnes of murther and treasons, and so to bring you to shame and confusion in the worlde. Yee will not hearken to the sweete voyce of God, but vnto your owne cursed inuentions, and therefore the Lord hath giuen you ouer to shame and confusion. It is saide of the sonnes of Eli, that they obeyed not the voice of their father, because the Lord would slay them, so that to obey Gods admonition, is Gods mercie, and to disobey them, is his just judgement for sin. The Prophet saith to Amazia, when 2. Chro. 1 [...].hee threatned him for reproouing his idolatry, I knowe, saith he, that God hath determined to destroy thee, because thou hast done this, and hast not obeyed my counsell. The Apostle saith of the Gentiles liuing in ignorance and idola­trie, Rom. 1. 28.that as they regarded not to know God, euen so God deliuered them vp to a reprobate minde, to do those things which are not conuenient, being full of all vnrighteousnes, fornication, wickednesse, full of enuy, of murther, backebi­ters, [Page 64] haters of God, prowd, inuenters of euill things, disobe­dient to parēts, without vnderstanding, couenant-breakers, without natural affection, mercilesse. Let the world judge, and your owne consciences, O blind Papists, whether you be not guiltie of all these monstrous sinnes. And the Apo­stle in an other place speaking of such as yet are deluded by Antichrist, he saith, they be such as perish, because they re­ceiue not the loue of the trueth, that they might be saued. 2. Thes. 2. 11.Therefore God shall send them strong delusions, that they shall beleeue lies, that all they may be damned which be­leeue not the trueth, but haue pleasure in vnrighteousnesse. And is not this heauie judgement of God vppon you? Be­cause ye wil not beleeue the truth of his word and the faith­full ministers of the Gospel; he hath giuen you ouer to be­leeue legends, lies, fables, false, seditious, treacherous, blou­dy antichristian teachers. And are ye not ashamed? doe ye not blush? doe yee not quake and tremble, to thinke of this vnnaturall, brutish, monstrous, and bloudy late conspiracy? the like whereof is not heard of amongst the Pagans and Infidelles. And though I doubt not but some of you are not so farre past grace, but that your heartes will melt and mourne for these bloudy finnes; yet it is saide of some, that they be so desperate and impudent, that they are sory for nothing, and repent of nothing they haue doone, but onely this is their griefe, that their malitious and cursed plott had not that effect which they looked for. But O gracelesse wretches, if yee had brought to passe your cursed purposes, yet God no doubt would haue beene reuenged of you. The Lord might justly haue done it for our sinnes, though you had no such meaning to correct sinne in vs. It is not sinne, but grace, & our profession which you hate and persecute: If that had come to passe which you looked for, you had bin Gods roddes to whippe vs; but after that God had whip­ped vs by you, would he not haue cast the roddes in the fire? Doe yee thinke you should haue escaped? Would not the Lord haue beene reuenged for shedding of so much in­nocent [Page 65] bloud? Had ye not still bin guiltie of horrible trea­sons and murthers? Could not the Lord haue set you one a­gainst another? Could he not haue stirred vp others to re­uenge our cause? Could he not haue tormented your cons­ciences, and driuen you to desperation, and so haue made you a hang-man to your owne selues? Could he not many wayes haue cursed you, your wife and children? And must ye not both now and then perish eternally, without great repentance? What a cursed name should you, and shall still leaue behind you, of rebels, traitors and murtherers, so long as the world endureth? And finally, who would euer haue trusted you, so long as yee had liued, hauing beene so false and treacherous to your Soueraigne and natiue countrey? And now, as it is, remember the sayings of Salomon, The Pro. 16. 14, 15.wrath of a King is as messengers of death, but a wise man will pacific it. In the light of the Kings countenance, is life, and his sauour is like as a cloud of the latter raine. And againe, The feare of the King, is like the roaring of a lyon, Prou 26. 2he that prouoketh him to anger sinneth against his owne soule. And in another place, My sonne, feare the Lord, & Pro. 24. 11.the King, and meddle not with them that are seditious: for then destruction shall rise suddenly, and who knoweth the ruine of them both? And in another place, I aduertise thee Eccles. 8. 2.to take heede to the mouth of the King, and to the worde of the oath of God. Haste not to goe forth of his sight, stand not in an euill thing; for he will doe whatsoeuer it pleaseth him. Where the worde of the King is, there is power, and who shall say to him, What doest thou? he that keepeth the commandement, shal know no euil thing, and the heart of the wise, shall know time and judgement, that is, the wise man knoweth when time is to obey, and what he should obey. And let this voice sound alwaies in your ea [...]es, Touch not mine annoynted, and do my Prophets no Psal. 105. 1 [...].harme. And thinke of those wordes of Dauid, spoken to such as rebell against him, as though his Majestie shoulde speak this himselfe vnto you from the fourth Psalme, Oye [Page 66] sonnes of men, though ye be neuer so great, yet are yee but mortall, and men, how long will ye seeke to take my king­dome from me, and so bring me to shame? you haue often gone about it, when will yee surcease and leaue off such wicked enterprises? your hearts loue, and your practise followe vanitie, vaine counsailes which deceiue you, lying imaginations which shall not preuaile.

The Lord hath placed me in the kingdome, he will de­fend me, and prouide for me: tremble therefore O yee re­belles, though ye feare not men, feare God, and sinne not so hainouslie against the Lord and his annoynted, in such bloudie conspiracies and practises. Examine, ponder, thinke well on the matter, aduise when ye are quiet and a­lone, by your selues, from your other companions and counsellers, thinke thus with your selues, What right haue we to the kingdome? what hurt hath our King done vnto vs? wherein hath he offended vs? with what conscience and equitie can we thus rise against our lawfull king? consider this well, and so repent and stay your selues. And where­as it may be you pretend religion, and vnder colour of it, will obserue ceremonies, and offer sacrifices, and so make shew of deuotion and holinesse to the world; Knowe yee not O rebelles, that the Lord will haue mercie, and not sa­crifice; and that without this, all deuotion and profession is nothing worth, but vtterly renounced, & rejected of God? So long as your hearts, and hands are full of bloud, con­fesse your sinnes, trust in God, and not your selues, offer to God the sacrifice of righteousnes according to the rule of his owne word: offer the sacrifice of mercy, innocency, ho­linesse, obedience: offer vnto God, honest, contrite, and vpright hearts, for with such sacrifice God is pleased. As for the seruice and sacrifice of the wicked, they are abho­mination vnto the Lord. Thus I haue shewed you our late dangers and troubles intended against vs, and ready to fall vpon vs; and thereupon I haue dealt somewhat largely and roundly with the authors, instruments, and plots of it, so [Page 67] that we may say justly with Dauid, The snares of death compas­sed vs, and the griefes of the graue caught vs, we were very neere the pitte, and brinke of death.

¶ Our great deliuerance of late. Section XI.

LET vs now in the second place consi­der our great deliuerance. Our enemies were many and subtell, a long time with great aduise by the counsaile of Achito­phell had long laid their plots, purposed, resolued to bring it to passe, they tooke the Sacrament vpon it, binding them­selues by oath, and promise to effect it; they made full reckoning and account to bring it to passe; they fully determined, as you haue heard, to destroy King, Queene, royall Seede, Counsell, and whole Parlament, and all Professors in the land; and to sette vp their idolatrous Masse, they had, as they thought, fitte time, place, and meanes to worke this bloudy massacre, they thought them selues sure, and that nothing could disappoint them. The time and the day that they long looked and gaped for, drew very neare, they were resolued, that God and man would concurre with them in this their bloudie attempt, to giue vs such a terrible blow, and yet we should not know who did hurt vs: so that we may say with Dauid, Thine enemies O Lord haue made a tumult, and they that hate thee haue lifted vp their head, they haue taken craftie counsell against thy people, and [Page 68] haue consulted against thy secret ones: they haue said, come, let vs Psalme 83. cut them off from being a nation, and let the name of Israel bee no more in remembrance: for they haue consulted together in heart, and haue made a league against thee: the tabernacles of Edom, and the Ismalites, Moab, and the Agarins, Gebal, and Ammon, and Amaleck, the Philistins, with the inhabitants of Tyrus: Ashur also is ioyned with them, &c. But see still the kindnes and goodnes of God to this sinfull land; though our sinnes deserued this judgement, and more too, thogh al these plots and practises, were conceiued, contriued, determined, and readie to be put in execution, yet they are discouered and come to naught, to the shame of our enemies: so that we may say with the Prophet, Why doe the heathen rage, and peo­ple murmur in vaine? they are assembled together against the Lord, and against his annoynted, but he that dwelleth in the heauens shall laugh, the Lord shall haue them in derision. And againe, the Psalme 2. Lord breaketh the counsell of the heathen, and bringeth to naught Psal. 33. 10. the deuises of the people. The counsell of the Lord shall stand for euer, and the thoughts of his heart throughout all ages. And in Psalm. 118. 12another place, They came about me like bees, but they were quen­ched as a fire of thornes: for in the name of the Lord I shall destroy them. Thou hast thrust sore at me that I may fall, but the Lord hath holpen me. We may say with the people of God, If the Psalme 124. 1. Lord had not beene on our side may Israel now say, if the Lord had not beene on our side when men rose vp against vs, they had then swallowed vs vp quicke, when their wrath was kindled against vs. Then the waters had drowned vs, the streame had gone ouer our foules, then had the swelling waters gone ouer our soules. And in another place, They had often afflicted me in my youth may Isra­el now say, they haue often afflicted me in my youth, but they could Psal. 129. 1. not preuaile against mee. The plowers plowed vppon my backe, and made long furrowes, but the righteous Lord hath cut the cordes Esay 8. 9. of the wicked, &c. And thus Esay speaketh by the enemies of the Church, Gather together on heapes, O yee people, and yee shall be broken in peeces, and harken all ye of farre countries, gird your selues, and ye shal be broken in peeces, gird your selues and you [Page 69] shal be broken in peeces, take counsell together, yet shal it be brought Micah 4. 12. to naught, pronounce a decree, yet shall it not stand. And Micah saith, Many nations are gathered together against thee, saying Sion shall be condemned, and our eyes shall looke vpon Sion: but they knowe not the thoughts of the Lorde, they vnderstand not his counsell, for he shall gather them as the sheues in the barne. Af­ter the flood, Nimrod and his company waxed prowd, and said, Goe to, let vs build vs a citie and tower, whose top may reach to heauen, that we may get vs a name, lest we be scattered vpon the whole earth: but the Lord came downe to see the citie and tower Genesis 11 4 which the sonnes of men did build, and he scattered them thence v­pon all the earth, and they left off to build the citie: therefore the name of it was called Babel, that is, confusion, because the Lord did there confound the language of all the earth. Pharaoh pur­suing Exodus 14. the Israelites, and purposing to destroy them in the sea, the children of Israel walked as on dry land through the middle of the sea, the water was as a wall vnto them on the right hand, and on the left, but the Egyptians followed them, and were drowned. Aram and Ephraim joyne together to fight against Ierusalem, and when Gods people were in feare, the Lord said to Esay, Goe forth now to meete Ahas and say vnto him, take heede, and be stil, feare not, neither be faint harted, for the two tailes of these smoa­king fire-hrandes, for the furious wrath of Rezin, and of Aran, and of Remaliahs sonne, because Aran hath taken wicked counsel against thee, and Ephraim, and Remaliahs sonne saying, Let vs goe vp against Iuda, let vs waken them vp, and make a breach Esay 7. 1. therein for vs, and set a King in the middest thereof, euen the sonne of Tabiol. Thus saith the Lord God, it shall not stand, neither shal it be. There were more then fortie Iewes, which bound themselues with an oath, saying, they would neither eate Actes 23. 12.nor drinke till they had killed Paul, but this their conspi­racie was made knowne by Pauls sisters sonne, and so the conspirators were disappointed, and Paul at that time pre­serued. God hath so many meanes to deliuer his children out of danger, as there are creatures in the world: so that their aduersaries cannot conspire so craftilie against them, [Page 70] but he hath infinite meanes to defeate their wicked practi­ses. Of this power and mercie of God, wee haue of late sufficient experience. We may say with the Prophet Iere­my chap. 11. 18. The Lord hath taught me, and I knowe it, euen then thou shewedst me their practises. But I was like a lambe, or a bullocke that is brought to the slaughter, and I knew not that they had deuised thus against me, saying, let vs destroy the tree with the fruit thereof, and cut him out of the land of the liuing, that his name may be no more in memory. And in the next wordes he pray­eth and prophecieth by the spirit in a zeale of Gods glorie, against those subtell and malitious enemies, saying: But O Lord of hoasts, thou iudgest righteousl [...]e, and triest the reines, and the heart, let me see thy vengeance on them: for vnto thee haue I opened my cause. The mischiefes which our aduersaries in­tended against vs, are by the just iudgement of God, fallen vpon their own heads; so that we see that performed, which the Lord speaketh by his Prophet, They that deuoure thee, shal be deuoured: if any kill with a sword, he must be killed with a sword. We may say as the father saith of the prodigall sonne when he was come home, and he rejoyced and was glad: This my sonne was dead, & is aliue againe, he was lost, and is found. We were al as dead and lost, in the intention, preparation, & account of our enemies; but behold, we are aliue, we are found, our enemies haue not their willes of vs: they are disappointed of their hope, we stil enioy our King, our Queene, the royall issue, the Counsell, the Nobles, the rest of the worthy ones, our Ministers, and people: we stil enjoy our kingdome, our cuntry, our liuings, our liberties, our wiues, & children: our friends, our houses, and lands: our peace, our plenty, & the Gospel: which al these our enemies would haue taken from vs. So many liues as are kept from their cruel hands▪ so ma­ny deliuerances we haue; so many blessings as we still en­joy, are as it were new blessings, and new mercies, so that we may say with the Prophet in this Psalme, We were in mi­sery, and the Lord saued vs, he hath deliuered our soules from death, our eyes from teares, and our feete from falling.

Our former vnthankefulnes, and other sinnes. Sect. XII.

AS our daungers were great, so was our deliueraunce great, which I neede not to amplifie anie further. There is none so senslesse, so dull, or forgetfull, but still he remembreth it, he hath experience in himselfe; he hath, and doth finde, feele, and taste, how sweete, how louing, how kinde and mercifull the Lord hath beene to vs, in this late deliuerance; so that we may say with the Prophet, It is the Lordes mercie that we are not consumed, he hath not dealt with vs after our sinnes, neither rewarded vs according to our iniquities. This we must know and confesse, so long as we liue, whether we will, or no, vnlesse we be too vnthank­full, and voyde of all grace; now let vs see what profit and vse we are to make of this so great a benefite; we haue tasted of many mercies heretofore, of sundry and strange deliue­rances, but we haue beene still, carelesse, vnkinde, and for­getfull, and are neuer the better for them: we haue not said, nor thought with the Prophet, What shall we render vnto the Lord? we haue ill requited the Lord for his former be­nefits; wee haue requited him euill for good, we haue for all his goodnesse and manifold benefits rendred him all vn­kindnes, disobedience, rebellion, profanenesse, blasphemie, contempt of his word, his ministers, and faithfull seruants: so that the Lord may justly complaine of vs, as hee did of his people the Iewes, saying; Heare, O heauens, hearken, O earth, the Lord hath saide, I haue nourished and brought vppe children, but they haue rebelled against me; the Oxe knoweth his owner, and the Asse his maisters crib, but Is­rael hath not knowne; my people doe not vnderstand. Ah sinfull nation! a people laden with iniquitie, a seede of the wicked, corrupt children, they haue forsaken the Lord, Esay 1. 2.they haue prouoked the holy one of Israel to anger, they are gone backeward. And againe, counting Israel his vine­yard, [Page 72] Esay 5. which he had planted and fenced, hee complaineth that when he looked it shuld bring forth grapes, it brought forth wilde grapes; hee looked for judgement, but behold oppression; for righteousnesse, but beholde a crying. And Ierem. [...]. 6. Ieremy complaineth, I hearkened and heard, but none spake aright, no man repented him of his wickednesse, saying, what haue I done? euery one turned to the race, as the horse rusheth into the battell, euen the storke in the aire knoweth her appoynted times, and the turtle, and the crane, and the swallow obserue the time of their comming, but my people knoweth not the judgement of the Lord. Many are more ignorant of the times of Gods mercies, and of the times of his judgements, than those birdes are of their appoynted seasons. The Lord may take vp that just complaint against vs, Heare yee, O mountaines, the Lordes quarrell, and yee mighty foundations of the earth, for the Lord hath a quar­rell against his people, and hee will pleade with Israel; O my people, what haue I done vnto thee? or wherein haue I grieued thee? Testifie against me: Surely, I brought thee vp out of the land of Egypt, and redeemed thee out of the house of seruants: and I haue sent before thee, Moses, Aaron, and Miriam, O my people, remember now what Balac Micah. 6. 2.king of Moab hath deuised, and what Balam the sonne of Beor aunswered him from Shittim vnto Gilgal, that yee may know the righteousnesse of the Lord. And Christ, if hee were vppon the earth might complaine and mourne for vs Luke 13. 34.as he did for Ierusalem, saying; O Ierusalem, Ierusalem, which killest the Prophets, and stonest them which are sent to thee, how often would I haue gathered thy children toge­ther, Luke 19. 42.as the henne gathereth her broode vnder her wings, and yee would not? O if thou haddest euen knowne at least in this thy day those things which belong to thy peace! For this our vnthankefulnesse, and our manifold other sins, he might justly haue depriued vs of all his former mercies, and long before this time haue powred out the full violence of his wrath vpon vs: But, O the vnspeakeable mercie of [Page 73] God! O his vndeserued goodnesse! O his incomparable long sufferance, and patience! hee still compasseth vs with his fauours, he increaseth and multiplieth his new benefites vpon vs, he hath followed vs, prosecuted and pursued vs with his goodnesse; though wee be carelesse of him, hee is carefull of vs, though we be secure and slouthfull, yet hee watcheth for vs, when wee are asleepe. We haue beene vn­gratious children a long time, yet hath hee beene a kinde and louing father vnto vs. We haue beene stubborne, and rebellious subjects against him, yet hath hee beene to vs a most gratious and louing Prince; though wee be vnkinde to him, he is kinde to vs; though we be sinful, yet he is mer­cifull; though he might justly of late haue giuen vs ouer in­to the hands of our bloudy enemies, yet he hath preuented them, brought them to shame, stoode for vs, kept and pre­serued vs from their malitious, cruell, and subtile snares.

¶ Of the vses of this deliuerance. Section XIII.
True repentance. Vse I.

LET vs now then at length see, what this warning and deliuerance may teach vs. First, wee learne that the Lord by this, would call vs all gene­rally to true and ernest repentance: our sinnes haue prouoked the Lord to stirre vp these ennemies against vs, as wee may see in the booke of Iudges: when Israel offended God by their sins, he alwaies [Page 74] stirred vp one enemie or other against them. We haue re­belled against the Lorde, and therefore our enemies may justly rebell against vs. We haue set our selues one against another, & therefore they may justly set themselues against vs. We deuise plots one against another, and therefore the Lord may justly stirre vp cur enimies against vs, to deuoure vs all. The sinnes of the land, are great, grieuous, and crying sinnes; the sinnes of the first world, the sins of Zo­dome, the sinnes of Israel, the sinnes of Iewes and Gextiles, the sinnes of Turkes and Pagans; all these are rife amongst vs; and we surpasse them in profanenes, in vnthankfulnes, in contemt of the word & of good men, in pride, couetousnes and cruelty. So that the Lord may justly complaine, and say as he doth against Israel, heare the word of the Lord, ye children of Israel, for the Lord hath a controuersie with the inhabitants of the land, because there is no truth, nor mer­cie, nor knowledge of God in the land, by swearing, lying, killing, stealing, and whooring; they breake out, and bloud toucheth bloud; and that which is worst of all, as it follow­eth Ose. 4. 1.in that place, yet let none rebuke, or reprooue another: as if he should say, that it were in vaine to rebuke them: for no man can abide it, yea they will speake against the Pro­phets & Priests, whose office it is chiefely to rebuke them. Esay 30. 10.And as another Prophet saith, They say to the Seers, see not, & vnto the Prophets prophecie not vnto vs right things, but speake flat­tering Amos 5. 10. things vnto vs, prophecie errors. And as Amos saith, they haue hated him that rebuketh in the gate, and they abhorred him that speaketh vprightly. Besides these and all other sinnes, let vs repent of such sinnes, as in some sort (though not by law) yet before God, doe make vs accessary with these Papists and rebells. For though, as I said before, God in his just judgement had giuen them vp, yet would they ne­uer haue bin so bold, they would neuer haue come to that strength, number, and head, but that we haue giuen many occasions, to strengthen, bolden, and encrease them. It is strange and wonderfull, that after so many yeares vnder [Page 75] the Gospell, that there should grow so many thousands of resolute Papists in this land: but the especiall fault hath bin in idle and ignorant Ministers, which either could not, or would not teach the truth, confute errors, and vse all forci­ble meanes to conuert them. The Lord complaineth that Esay 56.the watchmen of Israel are blind, and haue no knowledge: and againe, my people perish for want of knowledge; Be­cause thou hast refused knowledge, I will refuse thee, that Ose. 4.thou shalt be no Priest to me. Ignorance is the cause of er­rors, treason, and murthers. Some other Ministers haue flattered these Papists openly, and secretly; they haue hol­den and maintayned points of popery: and is it any mar­uell, though Papists grow and encrease? Many great men, magistrates, and other officers, haue beene carelesse in ex­ecuting good lawes against them, they haue winked at them, countenanced them, kept them company, shewed them more fauour and kindnes, then to the good friends of the Gospel. Many haue matched and maried with them, & hath not all this encouraged and emboldned Papists? We haue bin carelesse and cold in our owne religion, we haue despised and disgraced the best friends of it: the liues of many professors and preachers hath beene very bad, and is it any maruell if Papistes encrease and grow? they haue seene jarres, contentions, and controuersies amongst vs, they haue beene suffered to grow in wealth & power, they haue beene suffered to bring and breede vp their children this forty and seauen yeeres in popery, either by being not baptised at all, or else being baptised by popish Priestes, who after instructed, and confirmed them: so that now young men, maides, and children, are become desperate Papists, and resolute traytors. Lot euery one looke to him selfe, and examine his owne heart, how he hath beene faul­tie this way, and repent of it, lest before God he be arraig­ned, and judged as accessary with the Papistes of their er­rors, and bloudy treasons: and no doubt this warning and deliuerance calleth for true repentance.

[Page 76] The mercy of God, his long suffering and patience, doth moue and draw vs to repentance. Our Sauiour Christ tea­cheth Iac. 13. 6.this by a parable, saying: A certaine man had a figge tree planted in his vineyard, and he came and sought fruit thereon, and found none, then said he to the dresser of his vineyard, behold, this three yeares haue I come and sought fruit of this tree and found none, cut it downe, why keepeth it the ground barren? and hee an­swered and said vnto him, let it alone this yeere also, till I digge round about it, and dung it, and if it beare fruit, well, if not, then af­ter thou shalt cut it downe. We haue beene a long time trees in the Lords vineyard, he hath these many yeeres looked and waited for good fruit, and sweete figges from vs, but he hath found none, but cursed, naughty, and rotten figges: he hath had a purpose oftentimes to cut vs downe, some­times by pestilence, sometimes by sword, sometimes by fa­mine, sometimes by treasons; and of late hath he not saide and threatned to this Church, cut it downe? but yet still as heretofore, so now of late he hath spared this tree, and suf­fered it to stand one yeare longer, to see if we would bring forth better fruit. But if we still remaine vnfruitfull, let vs knowe, the axe is put vnto the roote of the trees: therefore, Mat. 3. 10. enery tree which bringeth not forth good fruit, shall be hewen downe and cast into the fire. This late warning and deliuerance, speaketh and cryeth with a loude voice; it is as many ser­mons sounding in our eares, repent: therfore I say as Christ said to the man that was made whole, Sin no more, lest a worse thing come vnto thee. It is the note of wicked men without grace, neither by mercies nor judgements, to be drawne to repentance: therefore the Prophet complayneth, Seeing Esay 26. 9. thy iudgements, O Lord, are in the earth, the inhabitants of the world shall learne righteousnes, let mercy be shewed to the wicked, yet he will not learne righteousnes: in the land of vprightnes will he doe wickedly, and will not behold the maiesty of the Lord.

A greater care to suppresse Popery hereafter. Sect. XIIII. Vse II.

WE are to make this vse of this great deliuerance: We are to conceiue a greater hatred of popery, grea­ter care to suppresse Papists and their religion, seeing they bring forth such cursed, and bloudie fruits of treason and murder. Indeede wee may learne something, and make some profit by these rebels, Gods enemies and ours. They joyne their hands, hearts, and purses together about mis­chiefe, they help and relieue those of their owne professi­on liberally: let vs be as liberall to Gods seruants: they re­fuse no paines to draw as many as they can to their false re­ligion; they are deuout, zealous, and watchful in their prai­ers, and idolatrous Masse: let vs be as zealous in the true worship of God. They stand stoutly in defence of their owne traditions, let vs be as stout in maintayning the per­fection and sincerity of Gods word. They are hot and re­solute for the defence of idolatry and superstition, and are ready to venture life and liuing for it: let vs be as constant in defence of the Gospell. They doe reuerently esteeme of their idolatrous Priests, of their false guides and teachers, and doe liberally maintaine them: let vs be as kinde and liberall to the faithfull ministers of God. They refuse no paines, by day nor night, by sea and land, to bring their wicked purposes to passe, they spare for no cost, they feare no danger, they refuse no labour, to further their false reli­gion, to worke mischiefe, and murder: let vs be as carefull, and painefull to further true religion, and to bring good things to passe. The children of this world, saith our Sa­uiour Luc. 16. 8.Christ, are wiser in their generation, then the chil­dren of light: this I speake to our shame, but yet I doe not justifie the Papists, nor their religion at all, they are odious and abhominable, and to be vtterly detested and suppres­sed of all good and honest men, so farre as lyeth in their [Page 78] power. Now to draw vs to the hatred of popery, and sup­pressing of it, though we haue done it partly before, let vs consider the blasphemy, cruelty, and treachery of Papists, and their religion. They are grosse idolaters, they make more gods then one; as the Virgin, the Saints, the Pope, the Crosse: they ascribe that to them, which is due to God. They are notorious hypocrites, they stand vpon their own righteousnes, they preferre their owne inuentions, before the commandements of God. They would seeme to bee that which they are not, they professe in mouth one God, one Sauiour, but in deede and practise, they haue many. They professe holines, conscience, and charity; and yet their hearts and hands, are ful of impiety and bloud. They are like the Pharisees of whome we spake before: of such Prou 30.a generation speaketh Salomon, that are pure in their owne conceit. They are like the false Apostles in Corinth, de­ceitfull workers, transforming themselues into the Apo­stles 2. Cor. 11. 13.of Christ; and no maruell, for Satan himselfe is trans­formed into an Angell of light. They are enemies to Christ Iesus the sonne of God, they deny the vertue and power of his redemption: they quite ouerthrowe his three offices, being Priest, King, and Prophet. They ouerthrowe his kingly office, by the Popes supremacie. They ouerthrow his priestly office, by their idolatrous Masse. They ouer­throwe his propheticall office, by their traditions. They are enemies to the Gospell of Christ, they count it insuffi­cient, a dead letter, a dumb master, the blacke Gospel, dead inke, inkie diuinity, a nose of waxe, a leaden rule; they count it doubtful and vncertaine. They say that it recei­ueth authority from the Church, as though the subject were aboue the Prince, the creature aboue the Creator, man aboue God. They make their traditions equall with Gods worde, if not aboue it: their religion as you haue heard, (and shall see further) is flat against the Gospel. They keepe the Scriptures in a strange tongue, they burne the blessed Bible, and the preachers and professors of it. They [Page 79] adde and diminish, they abase, and wrest the blessed word of God at their pleasures, they are enemies to the true Ca­tholike faith. They hold and teach wauering and doubt­ing, therefore they are enemies to faith: no Papist, as they themselues confesse, can by their faith assure themselues of their saluation. A cursed, desperate, and damned religion, that can not assure any that professe the same, to be saued. It is their owne Cannon in their Tridentine Counsell, canon 15. Si quis dixerit hominem renatum, &c. that is, If any man shall say, that a man renewed and borne againe, and justi­fied, is bound by faith to beleeue, that he is certainely of the number of those that are predestinated, anathema sit, let him be accursed. They are enemies to good woorkes, though they thinke to be saued by them: they practise, defend, and tolerate sinfull workes, as idolatry, sorcery, slewes, dissem­bling, perjurie, treasons, and murthers: they are ennemies to christian Princes, in making themselues slaues to an Ita­lian Priest, in holding the Popes supremacie, and in con­spiring against lawfull gouernours. They are ennemies to their owne natiue country, and kinred, seeking their ouer­throw, and that strangers should rule ouer them: and judge by all this, if they be not most enemies to themselues, their wiues, and children, and most of all to their owne soules: consider their wilfulnesse and obstinacie, the long time of patience and mercy towardes them. Many of them might haue had conference, some haue had it, others refuse it: how gently haue they beene dealt withall? how long suffered, and yet not better, but woorse? No meanes can preuaile with them, neither mercy, nor threatning, nor conference: they will not hearken to the voyce of the charmer, charme he neuer so wisely: Nothing will reclaime a desperate and resolute Papist; the duety, loue, and feare of God can not holde a Papist from blasphemy against God. The duetie of faith, and alegiance of a Papist to his Prince cannot keep him from treason to his Prince. The duety of deare loue to his naturall countrey, cannot withdrawe a Papist from as­senting [Page 80] to, nor from procuring, the spoyle, destruction, and alienation of his countrey. The duety of kinde, and natu­rall pitty, cannot stay a Papist from murthering the feeble sex, nor seely tender innocencie, nor reuerent olde age. The duty of familiarity, and youth of friendship in grauer yeers, of continuall society during all the life past, with heapes of mutuall commodities, cannot pull backe a Papist from cru­elty, in killing his dearest frends. The duety of honour of children to parents, or loue of parents to children, remoo­ueth not a Papist from vnnaturall cruelty. The duety of entire loue and fellowship betweene man and wife, holdeth no place in the hearts of Papists. No duety of kinred, no estimation of learning, or vertue; no good respect that moo­ueth good men to loue and compassion once toucheth a stubborne Papist. And let vs consider the bloudy cruelty of Papists at all times against the deare seruants of God, the friars in Spaine haue planted a holy house, resembling the tortures of Neroes garden. Remember that horrible mas­sacre at Paris in France 1572. when they saw they could not preuaile against the Protestants by open force, they began by two crafty meanes to intrappe them: the one by preten­ding a power to be sent into the Lowe Countries, whereof the Admirall to be captaine, not that they so meant, but so to vnderstand what power he had vnder him, and who they were: the other, by a certaine marriage, suborned between the Prince of Nauarre, and the Kings sister. The Admirall comming from the counsel table, was stricken with a peece, after they slew him, cutte off his armes and priuy members, and drawing him three dayes through Paris, they dragged him to the place of execution, and there hanged him by the heeles. After the ma [...]tirdome of this good man, the armed souldiers kill with rage, all the Protestants they finde, and Story recordeth 10000. menne and women to bee slaine within three dayes, so that the streete did runne with goare bloud of slaine bodies, and not onely in Paris this vproare was contained, but extended further to other citties, as Li­ons, [Page 81] Orleans, Tholous, Roan, so that within one month 30000▪ of the religious Protestants at the least were slaine. O cru­ell and bloudy Papists! In Rome at this time there was great joy, procession, gun-shot, singing; and in France, amongst the Papists, bonefires, and ringing, so that as the Wise man saith, It is a pastime for the foole to doe wickedly. It is the joy of the Papist to sheede innocent bloud. But to come home to our selues, remember their cruelty to the blessed Martires, they spared none, they cutte off all they could, in few yeeres they made hauocke of the Church; there was no mercy at all with them, but faggot, fire, and sword. In the time of Queene Marie, being about fiue yeeres, there were imprisoned, famished, tormented, put to fire, of men, wo­men, maidens, and children, almost foure hundred: diuers beeing men of grauity and learning, women aboue three score, children aboue fortie. Amongest women, some great with childe, out of whose bellie the childe by fire was expelled aliue, and yet also cruelly burned: examples beyond all heathen cruelty, and they haue not only beene cruell to the liuing, but to such as were dead and buried. Bucer and Phagius, two reuerend learned preachers, because when they were aliue they preached the Gospell soundly, and confuted popish errors, they commanded their bodies to be taken out of the graues, and being depriued from ho­ly orders, deliuered them to the handes of the secular power. They take the chests wherein the corpses lay, they bring them to the market place in Cambridge, a great poste set in the ground to binde the carcases to, a great heap of wood to binde them withall, there they burne chests, corpses, and bookes. O cruell Papists! O abhominable and beastly acte! such as stand by, scorned and laughed at their cruelty, and follie, vsing such rigour, weapons, and chaines to the dead. The like cruelty they shewed to Peter Martirs wife, an honest, vertuous, religious, and cha­ritable Matrone. She died in Oxford in King Edwards time, they gotte commission to take her out of the graue, they [Page 82] digge her vp, and lay her out of christian buriall, because she was interred nigh to S. Fredswikes reliques, they tooke her vp, and buried her in a dunghill. O cruell Papistes, voide of humanity, and cruell to the very dead! Let vs consider further, the grounds and chiefe positions of their religion, maintayned by their greatest and learnedst Di­uines. They hold the Pope to be Lord of earthly, & hea­uenly Empire; they preferre his sentence before all other. They hold that he is to be judged of none, though he draw many thousands to hell. They teach, that he onely hath fulnesse of all power, quod sit lex animata in terra, that all knowledge is shut vp in his breast, that he hath power to make lawes, and himselfe subject to none. They hold, that he can change the nature of things, that he can make holy, Dan 7. 25.and vnholy. Is not this like the beast whereof Daniell spea­keth, which shall speake wordes against the most high, & shall consume the Saints of the most high, and thinke that he may change times and lawes? They hold, that all the Popes doctrine is true, that the church of Rome cannot erre, that it hath superiority ouer all other Churches, that they are to referre their faith to it, and to hang vpon the Popes Reuel. 13. 5.determinations. Is not this the beast spoken of in the Apo­calips, to whome was giuen a mouth that spoke great things, and blasphemies, and he opened his mouth with blasphe­my against God, to blaspheme his name, and his taberna­cle, and them that dwell in heauen: and it was giuen to him to make warre against the Saints, and to ouercome them: and power was giuen him ouer euery kindred, tongue and nation: therefore all that dwell vpon the earth shall wor­shippe him, whose names are not written in the booke of life of the Lambe. What blasphemies and fooleries, do the Papists, and great Doctors hold, of S. Francis, and Domi­nick▪ that they were better then Iohn the Baptist, that they did more miracles then Christ, and all the Apostles. This they deliuered vnto the Church to be beleeued, vnder the paine of a curse. They hold our profession hereticall, our [Page 83] Sacrament, no Sacrament; our Ministers, no Ministers; our Coronations of no force; our King, no King. They teach and hold, that the Pope hath right to both swordes, that Emperours and Kings are his vassalles: therefore Pope A­lexander the third, troade with his feete vpon the necke of the Emperour Fredericke Barbarossa, his clergie abusing and singing that Scripture, Thou shalt walke vpon the Lyon and Aspe, the young Lyon and Dragon, shalt thou treade vnder feete. The Papists and their Doctors teach and holde, that it is a meritorious deede, to kill christian Kings, that no faith, fide­lity, or oath is to be kept with vs, whome they call here­tikes. They hold, that all Protestants are excommunica­ted, that they haue no faith, no religion, no Christ, but are meere infidels: that their religion dissolueth the dutie of seruants, subjects, wiues and children. They teach and hold, that the doctrine of the Popes supremacie is to bee holden, vpon paine of damnation. They deny election, & succession of Princes; they detract al obedience from them; they defend violent deposing of them; they count it law­full to take armes against them; they intend, designe, and practise the murdering of them; they commend and ap­prooue such, and doe canonize them as Martirs: but by their leaue (as one saith) they are rather martirers than mar­tirs; and though the Pope put them in the Kalender of mar­tirs, he must not be offended though the hangman put them in his book, for rebels and traytors. And such as their do­ctrine is, such is their practise, as we haue seene by long ex­perience. Duke Rodulph persecuted Henry 4. by force of armes, by the instigatiō of the Pope. Clemens the Monk kil­leth K. Henry: & Sixtus Quint. maketh an oration to his Car­dinals, in commendation of that fact. The K. of France, saith he, is slaine by a Monke, this is a notable, rare, & me­morable act: thus he commendeth the traytor. This K. Henry, was a papist, only fauoured the protestants, & especi­ally the Prince of Nauarre. The same Pope sendeth out a thundering Bull against the K. of Nauarre, & the Prince of [Page 84] Cond [...], he calleth them the two sonnes of wrath, and pro­nounceth them heretikes; he depriueth them and their po­sterities for euer of their kingdomes, he freeth al from oath, and faith, and obedience to them; hee commandeth that they should be set vpon by sword and armes. This Bull is answered in a booke called Brutum fulmen. Pi [...]s Quintus, the greatest Bishop of the fulnesse of the Apostolike pow­er, declareth our gratious Queene Elizabeth to be berea­ued of her pretended right of her kingdome; and also of all, and whatsoeuer dominion, dignity, and priuiledge, and al­so of the Nobles, people, and subjects of the same king­dome, and all others which had sworne to her any manner of waies, to be absolued for euer from such oath, and from all debt and dutie of fealtie, &c. with many threatning curses, to all that durst obey her and her lawes. Doctor Sanders, a firebrand in Ireland, writeth in his visible Monar­chie, and saith, That the same Pope 1569▪ sent the reue­rend Priest Nicholas Morton an English man, for the de­nouncing and execution of this Bull, and for the same pur­pose were faculties graunted afterwardes to Robert Parsons, and Edmund Campion for England. The father must needes be borne before the childe be gotten. After Pope Pius his Bull, came the rebellion in the North; after that, many trea­sons against her Majestie, in England and Ireland: by San­ders Throgmorton, Stanley, Babington, Arden, Summeruile, Par­rie, Cullen, Squire, Lopus, and now, a furnace prouided to consume a kingdome at once: and for this no doubt they M. Norton.haue direction and authority from the Pope. So that as one saith, writing against the Northren rebelles, the Popes Bull hath begotten many calues, some traiterous calues, as the practisers and vnderminers of the State, some rebelli­ous and seditious calues, some daintie calues with white fa­ces, that is, dissembling hipocrites which watch their time, some calues with blacke faces, bleaters, and common ray­lers at true religion: some apostaticall calues, that haue forsooken the faith, and doe impugne the knowne trueth. [Page 85] Some tame and drowsie calues, that with their brutish su­perstition, cannot raise vp their heads from the ground, nor lift vp their eies to heauen, some running & gadding calues; for these gadde and runne about nine hundred miles, and no maruell: for they desire not to sucke milke, but bloud. Some calues with hornes, some without; some with power running fiercely, some pushing with their vnarmed heads as eluishly as they be able: some Doctor calues, some Pro­ctor calues, and some of other degrees, some whome no fence will hold, no not the broad sea. All these, since they receiued their Syres blessing, are waxen wilder and mad­der then they were, no heard-men can rule them; but as if the gad-flie were in their tailes, they runne whisking about, and with meere eluishnes will taste no wholsome and na­turall foode.

And let no man be offended, that the foolish and sediti­ous Papists are compared to calues, for in the Scripture sot­tish people are compared to oxen, and asses, horses, and mules: contemners, persecuters, and murderers, are com­pared to bulles, and lions, to wolues, and vipers, to dogs, and swine. But let vs see, how one in a booke entituled Pa­pa confutatus, bringeth in Queene Elizabeth, answering Pope Pius his seditious Bull in this manner: If I had recei­ued these notes of infamy from any other, but only of thee O Romane Antichrist, I woulde haue vsed a more exacte speech in defence of my selfe; now what is more for my true credit, and euerlasting glory, then to be persecuted of thee a chiefe enemie of Christ? no man can be his friend, except he be thy enemy, and this is an honour, and credit to me, that thou with Seba doest persecute me, with other holy friends of God, the cause not being mine, but Christs. Thou ragest against me for the doctrine of Christ, which I professe against all thy curses: therefore that voice of the Gospell doth greatly comfort me. Blessed▪ are they which suf­fer persecution for righteousnes sake, for theirs is the kingdome of heauen: Blessed are you, when men reuile you and persecute you, & [Page] Math 5. say all manner of euill against you for my sake falsely, reioyce and be glad, for great is your reward in heauen, for so persecuted they the prophets which were before you. And because the Pope doth claime for the defence of himselfe, the fulnes of the Aposto­like power, Where did Christ, Peter, or the rest of the A­postles, challenge, or execute any such power, or giue it to Mat. 17.their successors? Christ and Peter were subject to Caesar, and paide tribute to him. Christ forbiddeth all princely Luke 22. Iohn 18. Rom. 13.power to his Apostles. Christ saith, that his kingdome is not of this world, and he refused to be made a King. S. Paul saith, let euery soule be subject to the higher power. Chrysostome Bishop of Constantinople, vpon that place saith, that vnder the name of euery soule, is comprehended Apo­stles, Prophets Euangelists, Monkes. Bishop Bilson in the difference betwixt christian subjection, and vnchristian rebellion, proueth, that Popes were subjects, and seruants 1. Pet. 2. 13.to christian Princes 850. yeeres after Christ. S. Peter, whose successor the Pope will needes be, saith, Submit your selfe vn­to all manner ordinances of man for the Lords sake, whether it bee to the king, as to the superiour, or vnto gouernours, as vnto them that are sent of him, we haue heard before, that we must not raile vpon the iudges of the people, nor curse the King in our bed cham­ber. And S. Iude describing certaine deceiuers, he saith, they despise gouernment, and speake euill of them that are in authority. Where did Christ or the Apostles take vpon them any such authority, to depose kings, though they were infidels, to free people from their allegiance? nay we see their doctrine and example to the contrarie. That sediti­ous Bull of Pope Pius the sixt long agoe learnedly confu­ted by Bishop Iewell.

An other learned man, long since, speaketh to the same purpose: I dare warrant the Prince this (saith hee) before God and man, it is both good pollicie, and good diuinity, to punish Gods enemies, and his enemies, and yet retaine the name of a milde and mercifull Prince: hee may be just and seuere, yet mercifull and milde. This was the Decree [Page 87] of a King, Ezra 7. Whosoeuer will not doe the law of God, and the Kings law, let him haue judgement without delay, whether it be vnto death, or to banishment, or to confisca­tion of goodes, or to imprisonment. Dauid destroyed all Gods enemies, and that in the morning of his kingdome, Psal. 101. Thus doing, hee was a man according to Gods heart. Let no Prince looke to haue Gods heart, if hee doe contrary to Dauid; and if a Prince loose Gods heart, he lo­seth more than mans heart can thinke. It is said of Moses, that hee was the mildest of all men that liued on the earth; and yet Moses killed an Aegiptian that molested his countri­man, Exodus 2. 12. And when the golden Calfe of idolatry was erected, hee willed them to arme their handes, and to thrust their swordes in the flesh of their neare kinsmen, and to make hauocke of their liues, and so there were killed three thousand: and Moses saide they had made holy their handes vnto God. The mildest man that euer was in the world thus behaued himselfe to Gods enemies. And not­withstanding the just punishment of al these idolaters, Mo­ses shall euer keepe still his praise and be called justly, Milde Moses, Exodus 32. Salomon that was so milde and peaceable whenas an euill hauty hearted subject named Adoniah, tho­row feasting, and banquetting, and popular behauiour, had strengthned himselfe with friendships, and partly, through kinsmen, and partly, through friends, being drawen into a great spirite, to gape for the Crowne, had gotten the kings owne mother to speake for him, to marry the Shunammite, by whom he might make title to the Crowne. Then milde Salomon thus answered his mother, 1. Kings 2. 22. And why doost thou aske Abishag the Shunammite for Adoniah? Aske for him the kingdome also: for he is mine elder brother, & hath for him both Abiathar the Priest, and Ioab the sonne of Zeruiah. Then king Salomon sware by the Lorde, saying, God doe so to me, and more also, if Adoniah hath not spo­ken this word against his owne life; now therefore, as the Lord liueth who hath established me, and set mee vpon the [Page 88] throne of David my father, who also hath made me an house, as he promised, Adoniah shall surely die this day. And king Salomon sent by the hand of Benaiah the son of Iehoiada, and hee smote him that hee died. Salomon was wise, yet Salomon could punish. King Dauid himselfe saith, That his Song should be of mercy and judgement: So that musicke stan­deth vpon two strings, mercy the one, and judgement the other. King Dauid touched both the strings, and strooke them both: and therefore in his regiment there was good musicke. Our Prince hath yet stroken but the one string, and played vpon mercy; but if she would now strike vp­on both the strings, and let her song be of mercy and judge­ment, then there should be a goodly musike in hir regiment, and all things would be in much better tune than now they are.

Ambrose in his booke of Offices saieth, Beatus qui tenet mansuetudinem & rigorem, &c. Blessed is hee that keepeth both mildenesse and rigorous justice, that by the meanes of one, innocency be not oppressed, and by the meanes of the other, discipline be kept. Gregory in his Moralls saieth, Let rigor so rule mildenesse, and mildenesse so beautifie ri­gor: Let the one so take the commendation from the other, that neither rigor be too rigorous, nor mildenes too loose. Correct a wise man with a nodde, and a foole with a club. If these Northerne rebells had bin of any sober wit, by this time so many noddes would haue staied them; but it is well inough considered, I thinke, of those which haue most cause to consider it, that nodding will not serue, nor becking wil not serue, and checking will not serue: therefore it must be a clubbe, or it must be a hatchet, or it must be a halter, or something it must be; or else of a surety some of their heads will neuer be quiet. As it is true, that two and two maketh foure; that when the Sunne is in the middest of heauen, it is noone time; that euery part of the circle differeth equally from the centre; that when the Sunne ariseth, it is morning; so is it infallibly true, that no perfect Papist can be to any [Page 89] Christian Prince, a good subject. And this I proue by these reasons: Euery one that is a good subject; must be vpon a right conscience a good subject: but Papists haue corrupt consciences, seared with a hot iron; therefore they cannot be good subjects. Againe, whosoeuer will be a subject for conscience sake, as all true subjects must be, that con­science must be informed by the word of God: the Papists are not informed by Gods worde, but falsely informed: therefore they cannot be true subjects. Thirdly, he can­not be a true subject, that can loose himselfe from his dutie to his Prince when he listeth, but the Pope at al times when he list, will dispense with his, and discharge them from all duties to all men: therefore, the Papists are no good sub­jects, but by the Popes permission are subjects, or not sub­jects, and play at vnder or ouer with the Prince as they list. Fourthly, no man can serue two masters, the Pope is one master, the Prince another: for their lawes bee in diuers points quite contrary. Therefore he that will be a perfect Papist, must needes be a halting subject to our Prince. Fift­ly, they hold this for infallible, and inflexible, that Fides non est [...]eruanda cum haeretiois: but our Prince is a gospeler Prince, which they call an heretike: therefore they meane infalli­bly not to keepe any troth with their Prince. Sixtly, both they and we hold this, that none ought to keepe company with any excommunicated person: but our Prince is ex­communicate, as they say, by the Pope, and they thinke in conscience, the Pope cannot erre: therfore their conscience while they are Papists, will not let them thinke the Prince worthy of their company: then they will not be subjects as they ought to be. The worse traytors to God, and re­belles to the Prince are these Papists; vpon them therefore first and principally let the sword be drawne, & sith they be so great fooles, and will neuer learne their dutie, let them in Gods name feele the punishment of a club, a hat­chet, or a halter: and in so dooing I dare say, God will be highly pleased.

Of the perfection of the Gospell against p [...]pish [...]raditions. Sect. XV.

BVT they will say, the Church was not perfect in the Apostles times, and they had not power then to set themselues against Princes: Was not the Church perfect in the Apostles times, when Christ the head was with them, and fully, and perfectly instructed the Apostles in al things, haue they of late time some new reuelations from heauen, Iohn 15. 15haue they any better, more full, or perfect doctrine then the Gospell? did not the Apostles receiue it from Christ himselfe, who taught all things needefull and necessary to saluation? I haue saith he, called you friends for all things that I haue heard from my father, I haue made knowne to you. Christ giueth no further commission to the Apostles, Matth. 28.and their successors, but this, that they should teach all na­tions to obserue euery thing which he commanded them. The Apostles had the spirit of truth, the holy Ghost which called al things to their remembrance which Christ taught them. To the receiuing of this doctrine, Christ hath ad­ded Marke 16.the promise of saluation: hee that beleeueth this shall be saued: and these things were written that we might be­leeue, Iohn 20.and in beleeuing might haue life. Christ offereth prayers to his father for those that beleeue this doctrine: I Iohn 17. 20.pray not for these alone, meaning the Apostles, but I pray, saith he, for them also which shall beleeue in mee through their word. Cursed therefore Prince, Pope, or Prelate; nay cursed Angell which teach another Gospell. Your traditions you foolish Papists are abhominable, and no part of Gods word. Christ taught that which hee heard from his father; the Disciples taught that which they had from Christ: true ministers teach that which they learne from the Apostles. These be true traditions, from the Fa­ther to the Sonne, from the Sonne to the Apostles, from the Apostles to vs. All other which haue not this originall, [Page 91] are counterfeit and cursed. The Gospell is the Testament and last will of Christ, nothing to bee added to any mans to any mans will, though neuer so poore, nothing to be ta­ken from it. Kings will not suffer any men of their pri­uate authority to counterfeit, or clippe his coine, to de­face his picture, his armes, or seale: to make the common waites, ballances, or measures, greater or lesse: and will God suffer the like injurie and dishonor to be done against his sacred word? mens traditions are vncertaine, and injuri­ous to the word and spirit of Christ, they make men hipo­crites, and not sound christians, they are the causes of per­secution, discord, of trouble, and torment of conscience, some of the fathers curse such traditions as are not warran­ted from the legall or euangelicall Scripture, some account them sinfull traditions, which are obtruded without any warrant from Gods word, and we may easilie see, that the cause of al errors in popery, of murders and treasons, is this, because they rest not wholly and only vpon the perfection of the Scripture, but vpon Counsels, traditions, and vn­written verities.

An answere to such reasons as are alleadged for the defence of rebellion. Sect. XVI.

BVT they say the Church in the Apostles times, was weake, and had not power then to depose Kings, but they are now many and mighty, and able to do it. Had not the Prophets & Iewish Church vnder wicked Kings pow­er and strength to haue deposed them? but what good man euer went about to doe it? had not Christ and the Apostles power to doe miracles? did not Paul make Elimas the sor­cerer blind? doth not Christ reproouing Peters rashnes in cutting off Mal [...]hus care? doth he not say to him, thinkest thou that I cannot now pray to my Father, and he wil giue me more then 12. legions of Angels? was not the church at one time about the number of 5000? were there not ma­ny [Page 92] thousands in Asia, Macedonia, and in all the Churches planted by the Apostles? Yet the Apostles doe not wish them to rebell, though they had power, and liued vnder tirants and heathen Princes: and if it had beene lawful, and a deede meritorious as you hold it, though they had beene fewer and weaker, yet they might by subtill practises, by poysons, stabbing, or shot, haue cut off the rulers, as some of your sect haue done often, and as you teach, allow, and Ambros. epist. ad marcel 33. lib. 5.attempt still to doe. Ambrose would not suffer the people of Millaine to defend him against the Emperour. Wee be­seech thee, saith he, O Emperour, wee offer no armes, wee feare not to die, but we intreat thy clemencie. And Augu­stine Psal. 124.vpon the Psalmes; Sometimes, saith he, the powers are good, and feare God, sometimes they feare not God. Iuli­anus the Emperour, an Infidel, an Apostata, an Idolater: christian souldiers serue this vnbeleeuing Emperour, when they came to the cause of Christ, they acknowledged none but him which is in heauen; when the Emperour comman­ded them to worship Idols, to offer incense to false Gods, then they preferred God before him: when he said vnto them, bring your weapons, arme your selues, goe against such a nation, they straitwaies obey him: these christian souldiers they make a difference betwixt their eternall Lord, and their temporall Lord, and yet they are subject to their temporall Lord; not for lacke of force to resist him, but for respect of their euerlasting Lord in heauen. Ter­tullian [...]aketh mention, that they then prayed for all Empe­rours, that they might haue a long life, a secure Empire, a safe house, strong armes, a good people, and a quiet world. Orat. 2. cont. Julian. Nazianzen saith, whome haue we stirred vp to rise against you? to whome haue we brought any danger of life? The Martirs though they continued in the profession of their religion, yet they neuer in life or death denyed their lawful Prince, they neuer maintayned any open, or forraine ene­mies against him, they neuer procured any rebellion or ci­uill warre, they did neuer sowe any sedition in secret cor­ners, [Page 93] nor withdrawe any subjects from their lawfull obe­dience, as the Pope and his sworne seruants haue continu­ally done. But the chiefe place they alleadge for the Popes power in cursing, deposing Kings, is that of Ieremie, when Ier. 1. 10.the Lord saith to him, Behold, this day haue I set the [...] ouer the nations, and ouer the kingdomes, to pluckevp, [...]o roote out, to de­stroy, to throw downe, to build, and to plant. But let vs I pray you, see the true meaning of that place, and how grosly the Papists abuse it. Gregory saith, the Prophet is willed first Past. 3. part.to destroy, because the foundation of truth is neuer well layed, except the frame of errour bee subuerted. Bernard Considerat. lib. 2.faith, by a certaine resemblance of the husbandmans paines the spirituall labour of the preacher is expressed: Learne, that thou must haue a hooke to weede▪ not a scepter to rule; if thou wilt doe the worke of a Prophet. Lyra vpon that place doth expound planting and building, to be the denouncing, that the Iewes should be builded, and planted againe in their owne countrie, and that he should build ver­tues, roote out vices, and beat downe heresies. Ierome vp­pon the same wordes saith; that euery plant which the hea­uenly father doth not plant, shall be rooted vp, and the building which hath not his foundation on the rocke, but on the sand, is vndermined and ouerthrowne by the word of God. Theodoret vpon the same place saith, he prophe­sied not only the Iewes captiuity, but their deliuerance by Cirus: so that the Prophet in that place sheweth the autho­rity of Gods Ministers, which by his word haue power to beate downe the prowd, and raise vp the humble, and those are the keyes of the kingdome of heauen, whereof our Sauiour Christ speaketh. The weapons of our warfare Mat. 18.saith S. Paul, are not carnall, but mighty through God, to cast downe holdes, casting downe the imaginations, and 2. Cor. 10. 4. Mica. 6.euery high thing that is exalted against the knowledge of God, and bringing into captiuity euery thought to the obe­dience of Christ. And the Lord himselfe in the same place of Ieremie, saith to the Prophet, Behold, I haue put my [Page 94] wordes in thy mouth, so that he speaketh of the ministry of the word, and not of any earthly dominion, or power: and how. I pray you did Ieremie raigne or rule ouer Kings, ouer Princes, as the Pope would haue it? The Prophet liued af­ter Io [...]i [...]s daies vnder wicked Kings, I [...]chas, Ioachi [...], Iech [...] ­ma [...]. Zedekiah, whome doth he excommunicate? which of them doth he depose from his kingdome? where doth hee teach rebellion? whome doth he free from their oath and obedience to Kings? Ieremie, an humble, poore, and faithful seruant of God, is vexed, afflicted, carried into captiuitie: yet he obeyeth, and teacheth obedience: he doth acknow­ledge wicked Kings for his Soueraignes, and Lordes; hee prayeth for them; he exhorteth others to pray for the safety and peace of the King of Babilon; he did neuer take armes against any of these Kings, neither taught others to doe it, though he was vnjustly smitten, and cast into a dungeon. But they alleadge the examples of Ehud, who killed King Eglon, and the examples of Samuel, Elias, Iehu, Moses &c. which are extraordinary, peculiar, and not to be imitated. Iehu was willed by God to take the sword, and roote out Ababs house, the Pope may not doe the like, till he haue like precept; vntill God speake, neither Apostles, Pro­phets, Priests, nor Popes may presume to dispose king­domes: to put downe Kings is an honour reserued vnto God.

They are theeues and murtherers, that vse the sword without the Magistrates authoritie, Princes must be left to Gods righteous judgement, It is against the Lawe of God and Nature for subjects to punish their Princes, and stran­gers haue lesse to do with crowns than subjects of the same kingdome, and no law giueth lea [...]e to the sonne to disho­nour, dis-herite, and smite his father, no power granteth to Israel to depose then kings. Murtherers, and traitors, al­wayes punished of God, as wee heard before. It was the will of God, that Nabuchadneser should be obeyed, and hee was angry with Zedekiah, for his defection, when the Lord [Page 95] would cut off some kings of Iuda, he did it by Babylonians, Assirians▪ Egyptians, not by the Iewes. If it were lawfull for the people to depose their Princes ruling [...]uilly, then none should be safe at all, for though they rule neuer so wel, so holily, or righteously, yet they can not please all their people, E [...]ud, Ged [...]on, Sampson, I [...]p [...]tha [...], and others before named were ledde by the spirite of God, and not by priuate authority. These be rules in diuinitie, that examples proue not, that wee liue not by examples, but by rules, that wee must rest vpon the precepts and commandements of God, and not vppon the examples of men, God deliuereth his people from tyrants three wayes: first, by miracle and po­wer from heauen, as in drowning Pharaob and the Egypti­ans in the red sea: secondly, by channging their mindes a­gainst their willes, as in Darius and Cyrus: thirdly, he some­times raiseth vppe deliuerers for his people, which haue an extraordinary and diuine calling as the Iudges. All kings, though tyrants, raigne by God, hee transposeth and dispo­seth kingdomes, being oppressed, wee must leaue reuenge to God, and flie to his [...]ribunall seate.

That Kings are to be obeyed onely in the Lord, but in no case to be resisted. Sect. XVII.

INdeede holy men, and good subjects, haue sometimes disobeyed, but neuer rebelled. Saul commaunded his 1. Sam. 2 [...].seruants to kill the Priests of the Lord, but they would not obey him in this wicked commaundement. Pharaoh com­maunded Exodus 1.the Midwiues of the Hebrewes, to kill all their male children, but their Midwiues feared God, and didde not as the king of Egipt commaunded rhem, but preserued aliue the male children. The three children, Shadrack [...], M [...] ­zek, Dan. 3.and Abednego would not obey the kings commaunde­ment, in worshipping their golden image▪ yet they were o­bedient to the commaundement of the great King of kings. The Lord threatneth to punish his people, because they [Page 96] did willingly walke after the commaundement of king Ie­reboam. 1. Kings 1 [...].And againe, hee th [...]ea [...]eth judgementes against them, bicause they kept the Statutes of king▪ Ahab and Om­ry his sonne. It is the answer of the Apostles to the rulers, it is better to obey God than man. The cruill power differeth from Gods power, the diuine empire of God is the founda­tion of all humane gouernement, all mans power is subor­dinate, and subject to the supreame power of God, the les­ser, and the inferiour power must be subject to the superi­our. The power of God is most generall and most large, all things in heauen and earth are subject vnto him. The power of men, be they neuer so great▪ is restrained and limi­ted, the power of God is essentiall in him and eternall, the power in men is from God, and but for a time, the diuine power cannot be deceiued in judging, it is pure and vn­blameable, and the execution of it can not be stayed. The greatest and the best men are sometimes deceiued, they are subject to errours and sins, though they be kings and Prin­ces, and their courses are often crossed, stopped, and inter­rupted, so that the powers and willes of kings must be sub­ject to God, that hath place onely in God, sic volo, sic iubeo, &c. So I will, so I commaund, my will shall stand for rea­son; therefore holy men haue alwayes obeyed Princes, so farre as they obeyed God. If Princes passe their commis­sion, and commaund that which is vngodly we may aun­swere as Augustine dooth the Ruler, Daveniam imperator tu minaris carcerem, sed Deus iehennam, &c. Thou wilt haue me (O Emperor) obey thy wil for feare of thy prison & sword, but pardon me I pray thee, I must obey Gods will for feare of eternall fire and condemnation: and Tertullian saieth, Colimus imperatorem vt hominem à Deo secundum & solo Deo minorem: we honour the Emperour as a man next to God, and inferiour only vnto God. Indeede such holy men haue beene accused, though vnjustly, as seditious, turbulent, and troublesome, Elias is accused as a troubler of Israel. The people of God are accused of rebellion. Mordecai and the [Page 97] Iewes are accused by Hammon not to keepe the Kinges lawes. Amaziah the Priest, sent to Ieroboam King of Israel Hester 3.saying; Amos hath conspired against thee in the middest of the house of Israell. The land is not able to beare all his Amos 7.words. Christ is counted no friend to C [...]sar, and Paul is said to be a pestilent fellowe; but these were slanders and false accusations, no such thing euer prooued against them. Though the Pope were the vniuersall Bishoppe, though Christs Vicar, and Peters successor: yet, O yee blind Pa­pists, you are not bound in conscience to obey him in such wicked lawes, commanding false worship, murthers, and treasons.

Against perfidie, and periurie to Princes. Sect. XVIII.

ANd though princes be neuer so wicked, yet we are not to breake our oath & promise of faith and allegeance to them. And therefore cursed is your Pope, which doeth take vpon him to free you from all such oathes, and pro­mises; and so you become truce-breakers, perfidious, and perjured persons. Sigisbertus saith, that it is a pernitious heresie, to beleeue that the Pope can discharge subjects from their oath and bond of allegiance. The very Pa­gans and Infidels haue made a conscience of an oath and promise. The men of Israel spared the Gibeonites who had Ios. 9.deceiued them, yet because they had sworne to them, by the Lord God of Israel, they would not touch them. We haue heard of Zedekiah, who was grieuously punished be­cause he brake his promise and fidelity, though it was to a wicked King: and see what the Prophet Ezechiel saith: Behold, the King of Babel is come to Ierusalem, and hath taken Iechonia the King thereof, and the Princes thereof, & ledde them with him to Babel, and hath taken one of the Kings seede, and made a couenant with him, but he rebel­led against him. Shall he prosper saith the Lord? shall he escape that doth such things? or shall he breake the coue­nant [Page] and be deliuered? he hath despised the oath, and bro­ken the couenant: therefore thus saith the Lord God, as I liue, I will surely bring my oath that he hath despised, and my couenant that he hath broken vpon his owne head, and I will spread my nette vpon him, and he shalbe taken in my Ezech. 17.nette, and I will bring him to Babel, and will enter into judgement with him there, for the trespasse that hee hath committed against me. And for the full conclusion, and determination of this point, I will rest vpon the Canon, and sentence of that Toletane Councell 4. Canon 7. There is such treacherie and vntruth amongst many nations, as it is reported, that they contemne an oath made to their Kings, and by their mouth they dissemble the profession of an oath, when in their minde they should hold the impiety of falsehood. They sweare to their Kings, and yet breake their faith which they haue promised. They feare not that booke full of curses against those which sweare falsely: what hope of such people fighting against their enemies? what trust is to be had to them? what couenant will they not breake? how shall they keepe their oathes to their ene­mies, seeing they doe not keep it to their owne Kings? who is so mad, that would cut off his owne head with his owne hand? They, as it is known, being forgetfull of their owne saluation, doe kill themselues with their owne hand, by turning their force against themselues and their own Kings. And whereas the Lord saith, touch not mine annoynted: & Dauid saith, who can lay hands vpon the Lords annoin­ted and be innocent? these feare nothing at all to committe perjurie, and to kill Kings. Leagues and promises that are made to the enemies, are to be kept, and not to bee bro­ken. If faith be to be kept in warre, much more in other things. It is sacriledge to breake promise, which people haue made to their Kings, because they do offend, not only against them, but against God, in whose name they take their oath. And after in the same Councell and Canon, if we wil auoide the anger of God, & desire his mercy, let vs [Page 99] religioussie worship and feare God, let vs keepe our promi­ses made vnto our Kings: let there not be in vs as in other nations, falsehood, subtiltie, perjurie, and heapes of con­spiracies. Let none among vs take the kingdome by pre­sumption, let none stirre vp seditions, let none purpose nor deuise the death of Kings. If this admonition cannot cor­rect our mindes, nor draw our hearts to common safetie, then harken to this sentence: Whosoeuer of vs by any con­spiracie or deuise, shall breake the bond of an oath for the state of his countrie, for the preseruation of the Kings safe­ty; or shall kill the King, or put him from his kingdome; or by tyrannical presumption shall vsurpe the royall seat, ana­thema sit, let him be accursed in the sight of God the father his Angels, & let him be cut off from the catholike church, which he hath prophaned by his perjurie: and from the company of all christians, with all the companions of his impiety, and let him be condemned with the Diuel, and his Angels in euerlasting torments. This sentence was the se­cond and third time denounced, and the consent of all that were present required to it, and it was answered by all the people; He that shall presume against this Canon, anathe­ma, maranatha, that is, let destruction be vpon him in the comming of the Lord Iesus, and let him, and his fellowes haue their part with Iudas Iscariot, Amen. Wherefore we, and all the clergie doe admonish the Church, and people of Christ, to feare this fearefull sentence, lest we be condem­ned heere, and hereafter: but that keeping our faith, and league to our glorious Lord and King, we may draw vpon our selues, not onely the mercie of God, but also may de­serue the kindnes and fauour of our King. Seauenty Bi­shops, besides many other of great learning, subscribed to this Canon. I told you before, that the Pope and Papists were cursed many waies: now by the Canon of this Coun­cell, both the Pope, his Cardinals, Priests, Iesuites, and his whole clergie, yea all traytors, plotters of treason, all adhe­rents, and fauourers of false, treacherous, and perjured per­sons [Page 100] against their Soueraigne, are heere accursed, and con­demned to hell.

That Papists be put to death with vs for treason, not religion. Sect. XIX.

ANd we may plainly see, that howsoeuer the Pope ca­nonize all those for Martyrs and Saints, which rise and conspire against Princes; yet in very deed, they are notorious traitors, and they are punished, and put to death, not for Religion, but for Treason: as it is prooued in the booke of Execution of Iustice, and in an Answere to N. D. The Iesuits and Priests which haue beene executed in this land, haue beene put to death for seducing the people from obedience to their Prince; others haue beene cut off for re­bellious and traiterous plots and practises: none that liue peaceably, and medled with none such seditious actions, haue beene put to death for their Conscience. Those that haue died, haue holden these dangerous positions in her Maiesties time, That shee was no lawfull Queene of Eng­land, That all her subiects were discharged of their oath and obedience, and warranted to disobey her lawes, That they would not disallow the Popes hostile proceedings in open warre against her Maiestie, That all subiects ought to obey that seditious Bull of Pope Pius, and it is an axiome of Theologie, holden and defended by the Iesuits, to mur­ther Princes: this is holden by their greatest Doctors, San­ders, Parsons, Allen, Stapleton, and diuers others of their chie­fest late Diuines, so that popish religion teacheth, alloweth, and defendeth Treasons and Periuries. And here remem­ber what his Maiestie said in his last gratious Speech be­fore the Parliament, Although (saith he) particular men of all professions of religion, haue beene, some theeues, some murtherers, some traitors; yet euer when they came to their end, and iust punishment, they confessed their fault to bee in their Nature, and not in their Profession, these Romish [Page 101] Catholikes onely excepted. Who will not hate and abhor Poperie, which professeth, teacheth, nourisheth, and main­taineth rebellions, treasons, and most horrible murthers? Such by the lawes of the Romanes were counted guiltie of Treason, that did attempt against the State, or him that had soueraigne authoritie, that stirred vp sedition, that gaue counsell, or sent letters or messengers to publike enemies, or that shall runne to the enemie [...], or take on oath against the State, or assist publike enemies by any means; or that make enemies of friendes, or enter into any faction against the State, or receiue or giue an oath, or note of faction, or that with a traiterous minde leaueth his countrey, or maketh league with the Princes enemies, or reuealeth the Princes secrets. Iudge O ye traiterous Papists, whether yee bee not guiltie of greater and higher treasons than these? All lawes condemne practises against Prince or State: treason hath beene alwaies amongst the very Heathen, execrable and intollerable, Omnium communis est hostis qui hostis est suorum, hee is a common enemie of all, which is an enemie to his owne: So much more dangerous is treason, saith one, by how much it is more difficult to take heed of traitors, than enemies. With our enemies we are to be reconciled, but trai­tors are neuer to be trusted. True Martyrs haue had al­waies true faith, and true charitie, which ye haue not: they Epis. 21. ad Dulcis.neuer rebelled against their Prince, as you doe. Augustine saith, Non potest mortem habere Martyrum, qui vitam non ha­bet Christianorum, non enim poena facit Martyrem, sed causa: that is, Hee cannot haue the death of Martyrs, which hath not had the life of Martyrs, for not the punishment, but a cause maketh a Martyr. Now, is this a good cause? is this the life of Christians, to murther and rebell? Let none of you suffer, faith Saint Peter, as a murtherer, or as a thiefe, or as an euill doer, or as a busie-body in other mens matters, but if any man suffer as a Christian, let him not be ashamed; but yee haue no cause to reioyce in your sufferings, but to mourne and confesse, that all the punishments and torments ye suf­fer, [Page 102] are iust vpon you for your horrible sinnes. And I haue shewed already, that howsoeuer traytors escape the pu­nishments of lawes, yet the heauy hand of God doth follow and pursue them.

Let vs consider but some more fewe examples, Doctor Sanders, a naturall borne subiect, but an vnnaturall rebell, beeing the Popes Irish Legate, and had power from the Pope to take Armes, and moue warres in Ireland; but what was his ende? he wandered in the mountaines without suc­cour, died rauingly in a frenzie. And before him, one Iames Fitz-morris, the first traytor in Ireland, next to Stukeley the rakehell, a man not vnknowne in the Popes palace for a wicked craftie traitor, was slaine at one blowe by an Irish noble yong gentleman, in defence of his fathers countrey, which the traitor sought to burne.

Another of singular note was Iohn of Desmont, brother to the Earle, a very bloody faithlesse traitor, a notable mur­therer of his familiar friends, wandering to seeke some prey as a Woolfe in the woodes, was taken and beheaded after his own vsage, being as he thought sufficiently armed with Popes Buls, and certaine Agnus Dei, and one notable ring a­bout his necke, sent from the Popes finger, as it was said; but these he saw saued not his life, and sure God the defen­der of his annointed, and an enemie to traitors, hath alwaies brought, and will bring the like to miserable ende. Kings raigne by his goodnes, and by his blast traitors are wasted and confounded.

And thus you see the fruits of Poperie to be lying, dissi­mulation, treacherie, false doctrine, open rebellion, forraign inuasion, mischieuous treasons, bloody vsurpations, & vn­iust inuasions.

That the Pope is opposite to Christ, and very like the diuell. Sect. XX.

THey neuer learne any of these things from Christ, nor [Page 103] his Apostles, whose successors they professe themselues to be; nay you see their doctrine and examples are quite con­trary: and let vs see howe farre differing and opposite the Pope is to Christ. Christ is most humble, and therefore hee faith, Learne of me, for I am humble and m [...]eke: so humble heo was, that he washed his Apostles feete. The Pope, howsoe­uer in words he pretend humilitie, calling himselfe, Seruus seru [...]rum, yet we haue seene before his diabolicall pride, and indeed he will be Lord of all Lords. Christs relig [...]on is spi­rituall, and he saith, He that will worship the Father, must worship him in truth and spirit. The Popes religion is carnall and hy­pocriticall, pleasing to the cie and eare, but nothing edify­ing the soule, consisting of mens traditions, of ridiculous and superfluous ceremonies. Christ honoured marriage, had married Apostles, commandeth all to marrie which haue not the gift of continencie: The Pope disalloweth the holy Ordinance of God, and forbiddeth it to his Clergie: Christ condemneth all whoredomes and vncleannes; many Popes haue beene adulterers, brothellers, some incestuous persons, some Sodomites, and the Popes holinesse at least tollerateth stewes, curtizans, harlots in Venice and Rome, and getteth much gaine by this tolleration, contrary to that law of God, There shall be no whore of the daughters of Israel, neither shall there be a whore-keeper of the sonnes of Israel: Thou Deut. 23. Vers. 17. shalt neither bring the hire of a whore, n [...]r the price of a dogge into the house of the Lord thy God for any vowe, for euen both these are an abhomination vnto the Lord thy God. Christ and the Apo­stles Mat. 8.were in such poore estate, that Christ saith, Foxes haue holes, and the birds of the aire baue nests, but the sonne of man hath not where to lay his head. And Peter saith, Siluer and gold haue I Act. 3. none: but the Popes at this houre are said to haue 18000. duccats euery day: Pope Iohn Auinion left in store fiue and twentie millions of gold. The Pope hath store of towers, palaces, castles. Christ reprooueth Peter for drawing his sword, forbidding him to smite, though it was in zeale and loue of his master. Pope Boniface the 8. sheweth himselfe [Page 104] one day in his pontificall apparell of a Bishop, the next day clad in armour like an Emperour, bearing before him two swords, proclaiming these words, Ecce duo gladia hi [...], Behold two swords are here. And see how foolishly the Pope go­eth about to prooue that the temporall sword belongeth vnto him; Surely, saith hee, whosoeuer denieth that Peters sword is temporal, he doth ill marke the word of the Lord, who saith, Turne backe thy sword into thy sheath: therefore both swords are in power of the Church; namely, the spirituall and materiall sword. But was Peters sword which hee had at his girdle▪ that which Paul mentioneth? Rom. 13. And be­cause Christ commandeth him to put it vp, is it therefore lawfull for the Pope to vse it, and at his pleasure? Againe the Pope saith, the spirituall sword is exercised by the Church; the temporall, for the Church; the former by the hand of the Priest, the latter by the hands of Kings and Souldiers, but at the becke and sufferance of the Priest. Christ liberall, mercifull, pittifull to all, no tyrant, no op­pressor; the Popes most greedie and couetous oppressors, extortioners, and robbers. Theodore Nihemius tract. 6. 37. complaineth of the oppression of Rome, on this manner: The Popes treasure-house, saith hee, is like the sea, into which all riuers runne, and yet it doth not ouerflow: for so into this, are carried out of diuers parts of the world, thou­sand weights of gold, and yet it is not filled; wherein there is a generation which changeth swordes for teeth, that it may eate vp the needie vpon earth, and the poore from a­mong men: wherein there be many blood-suckers, which say, Bring, Bring: the officers of such treasurie are called Gentes camere, and that truely, for Gentiles bee barbarous nations, which haue manners discrepant from manners of men; right Gentiles, which shall haue their lot with infernal furies, or harepies; and with Tantalus, being athirst and ne­uer satisfied. Christ driueth out buyers and sellers out of the Temple: the Popes establish merchants in the Temple to sell pardons, masses, indulgences. Christ would not wor­ship [Page 105] the diuel, nor consent to him: Twentie and two Popes as Platina and others testifie, beeing abhominable Necro­mancers, bound themselues slaues for euer to the diuell, to be made Popes. Some of their Popes were void of all reli­gion, and very Atheists. Pope Leo the tenth, when Cardi­nall Bembus was communing with him of certaine Euange­licall histories, he made this godles answere, Quantum nobis & nostro cetui profuerit ea de Christo fabula, satis est omnibus se­culis notum: How much that fable of Christ hath profited vs and our company, it is knowne well enough to all ages. Another Pope confessed at his death, that he alwaies doub­ted whether there was a God, that hee doubted of the im­mortalitie of the soule, and of the last iudgement. Rome it selfe, accounted by the Papists, the Popes chaire, and the Catholike Church, is indeede the shop of all wickednesse, whorish Babylon, filthy Sodome, the schoole of Errors, & a shamelesse strumpet.

Bernard complained in his time, on this manner: The ve­ry offices of the dignitie of the holy Church, are gone into filthy gaine, and the businesse of darkenesse; neither is the saluation of soules, but the ryot of riches sought in these: for this they will be bounced, for this they frequent Churches, and say Masscs: they striue impudently for Bishopricks, Archdeaconries, Abbots places, and other dignities; so that the reuenewes of the Churches, are wasted vpon the v­ses of superfluitie, and vanitie.

It remaineth, that the man of sinne be reuealed, the sonne of perdition, a diuell, not onely of the day, but also of noone day; which is not only transfigured into an Angel of light, but is exalted aboue all that is called God, or is worship­ped. And Petrarcha in his Epistles maketh this grieuous complaint against Rome, Whatsoeuer is read, saith hee, con­cerning Assyria, Egypt, or Babylon, whatsoeuer is read concer­ning the Laborinths, whatsoeuer is read touching hell, bee­ing applied to this hell, is nothing: here is the turretting, & terrifying Nimrod, here is Semiramus with her quiuer, here is [Page 106] Minos that cannot be intreated; here is Radimantus, here is Cerberus, that denounceth all things: here is Monuments of lust, not to be named. Last of all, you may see here what­soeuer is confused, whatsoeuer is blacke, whatsoeuer is any way horrible, or is fained so to be.

To be briefe, heere is a sinke of all sinfull and wicked things. This is, O foolish Papists! your mother and catho­like church: these are your holy fathers, and as you count them, Christs Vicars, & successors of the Apostles, which cannot erre. But you will say, these are personall abuses, & though some of your Popes haue beene bad▪ yet others haue beene good: let it be so, yet such wicked ones are not fit to curse, judge, and condemne others, and this may stop your mouthes, which are open against the bad liues of prea­chers and professors; seeing there can be none worse then your selues are. But the best of your Popes cannot cleere themselues of pride, couetousnes, ambition, and diuers o­ther crimes, they cannot purge themselues of here sie, ido­latrie, hipocrisie, perjurie, treasons, rebellions, murthers: which both you and they doe professe, and practise: and therefore they are not the successors of Christ, they sit not in Peters chaire, they are not like Christ at al, but quite con­trary, & opposite to his doctrine & example: but are rather like, and very like to the Diuell himselfe. He is said to be the accuser of the brethren, the Pope is a shamelesse accu­ser of christian Kings and Churches. The Diuell is Sa­than, that is, an aduersary to mans saluation: the Pope by all meanes possible, sheweth himselfe an vtter enemy to all meanes of grace and life. The Diuell is said to be a temp­ter, because he doth solicite, and draw all men to euill as much as he can. The Pope by sea and land seeketh by all meanes to draw whome he can to his cursed religion. The Diuell is called the olde serpent, because he is subtill and deceitfull. The Pope professeth, and practiseth all kinde of subtilty, deceit, and crafty dealing. The Diuell is a ly­ar, and father of lies: the Pope teacheth and commandeth [Page 107] notorious lies, legendes, and fables. The Diuell is a mur­derer, a lyon, that cruell and red dragon: the Pope as wee haue heard, approoueth, & commandeth horrible murders.

A learned man long since, hath more fully compared the Pope and the Diuell together. First, the Diuell, saith he, is called Satan, that is, a hinderer: the Pope is Christs greatest hinderer, and chiefest hurter. 2. The Diuell is called [...] that is, aslaunderer: the Pope slaunde­reth vs whilst wee liue, and slaundereth vs when wee die: as the death of Luther, Zwinglius, &c. 3. The Diuell is called inimi [...]us homo, that is, the enuious man: the Popes ran­cour is the destruction of the Church. 4. It is said of the Diuell, Satan fell like lightning from heauen: it is said of the Pope and his, Vidi stellas cadentes à coelo: I saw starres fall from heauen. 5. The Diuell was a lyar from the begin­ning: It is said of the Pope, that he spake great things, that is, lies, and blasphemies. 6. The Diuell did not stand in the truth, no more did the Pope: according to that saying, this day is poyson entered into the Church. 7. The Di­uell is a roaring Lyon, so is the Pope, so his Spanish inqui­sitors. 8. The Diuell is that serpent which persecuteth the woman in the earth; the Church in this earth hath no such persecuting serpent, as that serpentine persecutor of Rome. 9. Paul when he enuieth against Elymas the sorcerer, and calles him the Diuels sonne, Acts 13. he seemeth to ex­pound this word: the Diuelles sonne in this description, a man full of all manner of deceit, an enemie of all righteous­nes, and one that ceaseth not to peruert the right waies of God. This toucheth the Pope of Rome most neerely in euery point. If this be the definition of the Diuels sonne, he is vndoubtedly the Diuels owne deare sonne. 10. The Diuell promised Christ all the wealth in the world, if hee would fall downe and worship him: the Pope promiseth Kingdomes, Earledomes, Lordships, Bishoprickes, Ab­bies, &c. 11. The Diuell is called a Whale, because hee ruleth in the tumultuous waues of the sea: the Pope is a [Page 108] whale, because he beareth swinge in the vaine waues of this busie world. 12. The Diuell is called a Dragon, because he deuoureth soules: the Pope is a Dragon, because he de­uoureth both bodies, and soules. 13. The Dragon drew the third part of the starres out of heauen: the Pope with­drew, by liuings, and giuings, the third part of the best lear­ned men in Christendome from the true doctrine: so that I say againe, the Pope is a foule head, because the Diuell is a foule head. And this woman, or Church of Rome, is as foule as the Deuill: because her head the Pope is as foule as the Diuell.

Sundry conclusions, from the opinions and practises of Papists. Sect. XXI.

THE end of all my speech against Pope, Papist, and po­pery, is, to draw vs to a hatred, & detestation of them, and that we should by all meanes, seeke to ouerthrow and suppresse them. And heere I pray you consider some colle­ctions, gathered by a learned man, writing against the Nor­thern rebellion, very profitable to be considered of all, and especially, of Kings and Magistrates. From experience of the opinions, dispositions, and practises of Papists, he saith, that all true Christians, and all true English subjects, ought to beleeue, and may well knowe, that these are true conclu­sions.

1 That euery Papist, that beleeueth all the Popes do­ctrine to be true, is an enemy, & traytor against the Prince, & honor of God; against the crownes and dignities of all Kings, and temporall Rulers; against the wealth and safe­ty of all ciuill kingdomes, policies, and common weales.

2 That euery such English Papist, is a traytor to the King of England, and hateth his life, wisheth the alteration of his gouernment, and liueth in hope of another world; which euen by an ordinary by-word it is said, that them­selues doe call their golden day.

[Page 109] 3 That euery such English Papist, is an especiall tray­tor to the Realme of England, and hath no regard, into what slauery, conquest, subjection to forraigne tyranny, disho­nour, or other misery it be throwne, so that their false, ido­latrous, and superstitious religion be restored, with liberty to spoyle and murther, without respect of dignity, age, sexe, learning, reuerence, honesty, or nature.

4 That as it is reason, that the owner of a sheepe-biter mastiue dogge, knowing his dogges qualities, should ey­ther hang vp his dogge, or pay for the sheepe his dogge wearieth: so those that haue notorious sheepe-biters, mur­derers of Gods flocke in their custody and power, must make their account, either to hang vp, or otherwaies, to dis­patch such curies, or else to answere to God for the bloud of his sheepe, both such as they haue destroyed already, and such as they may destroy by any possibility heereaf­ter.

5 That by boldnes and sharp execution vpon enemies, the friends are encouraged; and so contrariwise, if the dan­gerous traytor be not remooued, the true subject may bee left in perill, and thereby, the rest of the good subjects dis­abled, or at least, discouraged to venture so farre againe; and the freedome of consultation in the meane time for preser­uing the Prince impeached.

6 That is truly said, Improbum hominem prestat non accu­sasse quam absoluere: It is better not to meddle with a naugh­ty man, then to let him goe. For what were it else then to set an house on fire, and to run away by the light?

7 That many times it is as small an offence to giue a warrant to kill a true man, as to pardon a murderer, or tray­tor. As a wife sheepheard will rather giue leaue to a hun­ter to kill the best lambe in his flocke, then to let go a Foxe, or a woolfe.

8 That the liues of Kings and Princes, are the liues, & as it were the soules of their kingdomes & common weales, whereby they are to consider, that being prodigall of their [Page 110] owne safety, in excesse of clemencie to traytors, or in secu­rity of exposing their persons to perils, largiuntur ex alieno, they are liberall of that, which is not altogither their owne to giue.

9 That he is justly to be suspected, that shall practise with any deuise, or pacification, or coloured clemencie, or extenuating the Princes perill, to rebate, or blunt the edge of the Princes sword, or so tie it in the scabbard, as if such qualifiers, hiders, cloakers, should seeke to abuse that most holy and reuerend signe of majestie to no good end, or to other end then God ordayned.

10 That God cannot well take it, if he be lesse zea­louslie serued then the Diuell; that there be lesse feruencie shewed by trulie learned Princes for aduancing Gods ho­nour against his enemies, then hath beene by abused, and deceiued Princes, for setting vp the kingdome of the Di­uell and Antichrist.

11 That Gods commandements of placability and for­giuenes, extend to our owne enemies, not to his enemies, a­gainst the reuenge of priuate displeasures, and not against seuerity and sharpe execution in cases of Gods honours & common weales.

Now considering these worthy conclusions, & the dan­gerous opinions, and practises of Papists, as we haue seene before, seeing they are the arch-enemies of Religion, State, Prince and Countrie: if our Prince be deare vnto vs, if our Church and countrie be deare vnto vs, if we make account of our wiues, children▪ liues, and liuinges, let vs seeke by all meanes possible, so farre as our callings reach, the con­uersion, or confusion of Papists; let vs seeeke the vtter o­uerthrowe of poperie, which seeketh, intendeth, voweth, professeth, and practiseth the ouerthrowe of vs all.

The best meanes how to suppresse Popery. Sect. XXII.

ANd now let me shortly adde some direction, whereby [Page 111] this cursed religion may be suppressed amongst vs.

1 Let all good lawes already in force be strengthned, & better executed against the resolute professors of popery: good lawes without execution, are like belles without clap­pers.

2 Let the company of such bee auoyded: reiect him saith Paul, that is an heretike, after once or twise admoniti­on; Tit. 3. Deut. 7.and the Lord forbiddeth his people to match or marry with idolaters, lest they ensnare them, & be a cause of their ruine. Let these enemies of the Church, be kept vnder, and weakned: as Salomon set the strangers of his land to work, 2. Cor. 2. 18.and to beare burthens. Let them not in any case abound in wealth, and munition, for then they will be insolent and doe the more mischiefe.

3 Let their children bee taken from them so soone as they be borne, and brought vp on their charges with reli­gious persons, and that they match with such: or else, if all the Papists in the land may haue liberty to bring vp their children themselues as they list, and to poyson them with popery euen from their cradle, there wil continually spring vp a new broode of Papists and rebels.

4 Let al helps, props, hopes, pro [...]ocations, occasions, and encouragements to popery, be quite remoued and ta­ken away. The Lord wisheth his people as a true testimony of their vnfayned repentance, not only to cast away their i­doles, but all that belongeth vnto them. You shal saith he, pol­lute Esay. 30. 22. the couering of the images of siluer, and the rich ornament of thy images of gold, and cast them away as a menstruous cloth, and thou shalt say vnto it, gette thee hence. When the word of God grow mightily, and preuayled in Ephesus, and many belee­ued Acts 19.and repented, such as vsed curious artes, brought their bookes and burned them before al men, though they were worth a great summe of money. By the which place, wee learne, that true repentance doeth not thinke much to cast away any thing, be it neuer so deere vnto vs, that is in­uented by man against the honour of God. Therefore the [Page 112] good kings, Ezekia and Iosia, destroyed and burned the Al­tars and ornaments of Idols, yea the very groues, which might haue bin put to good vses: yet Iosia, to shew his zeale, and hatred against idolatrie, and to cut off occasions in time to come, would not spare them. The Papists them­selues, a generation zealous and deuoute in their owne re­ligion, burned the Bibles, defaced scriptures written vpon walles, and cut off all occasions and meanes, whereby the the Gospel might any way flourish. Let vs be as zealous to roote out all furtherances and monuments of their religion, as bookes, crucifixes, pictures, and all other things whatso­euer, of that kind and nature.

5 Let all sound professors of the Gospel, be kindly en­tertained, and preferred: let resolute or counterfeit Papists, be discarded, disclaimed, discountenanced; yet let all good meanes be vsed, priuately and openly, for their conuersion, as priuate conference, counsel of learned men: and let them be all compelled to heare the word of the Lord in the pub­like congregation. These are the best meanes for the con­uersion or suppression of Papists, these are the best meanes to discourage them, and stop all treacherous courses hereaf­ter. This is the best, most just, and most holy reuenge a­gainst them; but yet aboue all things, let there be planted & placed in euery congregation in the land, at least so farre as may be, a painefull, sound, and resident preacher: by the word soundly preached, Ignorance a chiefe pillar of Pope­rie, is beaten downe, all errors and heresies are confuted, all sort of sinnes are reproued, and mooued to repentance; the true sense of the holy scripture, which the Papists peruert and wrest to their owne destruction, is faithfully deliuered, all men are taught true obedience to God and their Prince, Antichrist is ouerthrowne, and consumed with the spirit of Gods mouth: there is no light without the sunne, no fructi­fying the earth, without the windowes of heauen be open­ed, no lampe burning without oyle; so no true religion, faith, nor obedience, is begunne, or continued▪ without the [Page 113] word of grace be soundly deliuered and established. Ther­fore quench not the spirit, despise not prophesying. And marke, I pray you, how many arguments might be gathe­red for the necessitie of preaching, from that one chapter, beeing the 10. of S. Luke his Gospel; there Christ Iesus the Sauiour of the world, in pittie and compassion of mens soules, sendeth forth at one time, 70 preachers, he comman­deth to pray to the Lord of the haruest, to send forth more such labourers into his haruest, hee complaineth that the number of such are fewe: hee confirmeth their ministry, by threatning judgements against such as contemne their do­ctrine: he taketh such contempt to be against himselfe. And when the Disciples returned, and told him of the good suc­cesse and effects of their preaching, hee said vnto them, I saw Sathan like lightening fall downe from heauen. The meaning is, that the diuell hath, as it were, a kingdome in the hearts of men, through ignorance, errors, and sinne; but this power of Sathan is beaten downe by the preaching of Act. 26.the Gospell. Saint Paul speaking of the power of the Mi­nistry saith, That it openeth the eies, that it turneth from darkenesse to light, and from the power of Sathan to God. After the plentifull preaching of the word, it followeth, It Apoc. 14.is fallen, It is fallen, Babylon the great citie, the kingdome of sinne, of Sathan, and of Antichrist, is ouerthrown by the preaching of the Gospel. It followeth in that place of Luke, that when our Sauiour Christ heard of the good successe of the Gospel, and of the plentiful preaching, and power of it, he greatly rejoyceth in spirit, and heartily thanketh his heauenly Father for it. In the same Chapter, this Sauiour of the world, as hee was often publikely occupied in preach­ing, so hee preacheth priuately in the house of Marie and Martha; and Marie beeing a carefull and attentiue hearer, he commendeth her for it, and accounteth this to be the one thing needefull, and the good parte which should neuer be Prou. 29. 1 [...].taken from her. I ende this point, with that sentence of Sa­lomon, Where there is no vision, the people decay and perish.

True Obedience. Sect. XXIII. III. Ʋse.

ANd now at length, let vs come to the third vse of this our Deliuerance, which is true and vnfained obedi­ence, to the will of this our good God, who hath thus deli­uered Deut. 23. 1.vs. All blessings, as plentie, peace, and health, are promised to such as obey Gods commandements: all feare­full curses are pronounced against the disobedient. Behold saith the Lord to his people, I send an Angell before thee, to keepe thee in the way, and to bring thee to the place which I haue prepared; beware of him, and heare his voice, and prouoke him not, for he will not spare your misdeeds, Exod. 23. Vers. 20.because my name is in him: but if thou hearken vnto his voice, and doe all that I speake, then will I be an enemie to thy enemies, and afflict them that afflict thee. O that my people had hearkened vnto me, saith God, and Israel had Psal. 81. Vers. 13.walked in my waies! I would soone haue humbled their e­nemies, and turned my hand against their aduersaries. And Psal. 105. 44.in another place, Dauid setting downe the mercies of God to his people, he saith, Hee gaue them the land of the Hea­then, and they tooke the labours of the people in possessi­on, that they might keepe his statutes, and obserue his laws: whereby he teacheth, that the end why God preserueth his Church, is this; that they should serue him, and obey him. All the benefits of God, past and present▪ olde and newe, great and small, his manifolde mercies, which wee haue so long time enioyed, doe call for obedience at our hands.

A heartie loue to the friends of the Gospel. Sect. XXIIII. IIII. Vse.

THe fourth vse that we are to make of this Deliuer [...]ce, is, that all we that are sound professors of the Gospell, that we be knit together, with a holy concord and kindnes, [Page 115] and that we loue one another without dissimulation. The faithfull friends of the Gospell, are fewe, the enemies many, therefore they had need to be linked together: wee professe one God, one Sauiour, one Baptisme; wee are members of the same body, branches of the same vine, heires of the same kingdome: therefore let vs loue one another. By this shall Iohn 13.men know that yee are my Disciples, saith Christ, if ye loue one another. And the Apostle saith, If yee bite and deuoure one Gal. 5. another, take heede lest ye be consumed one of another. Especially let all the ministers of God bee ioyned together in heartie loue: we teach loue, nothing is more to edification. The e­nemies ioy, and take aduantage by our contention, and dis­cord. To loue all the friends of God, and especially Gods ministers, is a token that we loue God himselfe. The godly mans delight, is vpon the Saints on the earth, hee maketh much of them which feare the Lord. The contempt of good men, procureth the judgements of God vpon vs. Moses praieth thus bitterly against the enemies of Gods ministers, Deut. 33. Vers. 11. Sinite, O Lord, saith he, through the loynes of them that rise a­gainst him, and of them that hate him, that they rise not againe. The Lord threateneth pestilence and sword against Zidon, be­cause Ezech. 2 [...].they were a grieuous and pricking thorne vnto the house of Israel, and despised them.

Now seeing our enemies agree, and loue together, they sticke together like burres against vs, let vs ioyne together against them; they meant to haue destroyed vs all, and to cut our throats, or to haue blowne vs vp: let vs all, who should haue beene slaine by them, bee knit together in an holy loue, vnity, and kindnes: and seeing our enemies hate vs, and pursue vs, for the Gospel, for our profession; & see­ing they hate those most, that are most forward in the same; let vs loue them best, countenance, maintaine, and de­fend them, which are the greatest enemies to popery: and the surest friends, professors, and defendors of the Gospel.

Other vses of this our Deliuerance, we may learne from Dauid, in this Psalme; wherein I will bee shorter, because I [Page 116] partly touched them before.

To trust confidently in God hereafter. Sect. XXV. Ʋse V.

THerefore the fifth vse is, with Dauid in this place, a bold confidence and assurance, gathered from the fee­ling of Gods former mercies, of his louing fauour hereafter. Psal. 3.Hereupon Dauid saith, I laied me downe and slept, and rose vp againe, for the Lord sustained me: I wil not be afraid for ten thou­sand of people, that should be set me round about. In another place, Psal. 23. Though I should walke through the valley of the shadow of death, I will feare no euill, for thou art with me, thy rodde, and thy staffe, they comfort me. And againe, in the time of trouble hee shall hide me in his tabernacle, in the secret place of his pauili­on shal he hide me, and set me vpon a rocke, and now shall he lift vp my head aboue my enemies round about me. And Psal. 46.againe, God is our hope and strength, and helpe in trou­bles, therefore will we not feare, though the earth be moo­ued, and though the mountaines fall to the middest of the sea. And in another place, Yee that feare the Lord, trust in Psal. 115.the Lord, he is their helper, and their shield, the Lord hath beene mindefull of vs, hee will blesse vs, hee will blesse the house of Israel, he will blesse the house of Aaron. The Lord saith, He is with me, therefore will I not feare what man can doe vnto me: The Lord is with mee, amongst them that helpe me, therefore shall I see my desire vpon my enemies. Psal. 118.It is better to trust in the Lord, then to haue any confi­dence in man: it is better to trust in the Lord, then to haue confidence in Princes: All nations haue compassed me, but in the name of the Lord I shall destroy them. And againe, Put not your trust in Princes, nor in the sonne of man, for there is no helpe in him, his breath departeth, and he retur­neth to his earth, then his thoughts perish: blessed is he that hath the God of Iacob for his helpe, whose hope is in the Lord his God.

Greater loue to God. Sect. XXVI. Vse. VI.

THe sixth vse is, that by this Deliuerance we be moued and stirred vp to loue the Lord more sincerely, and seruently then euer wee did before. All the blessings and benefits of God, doe call for loue at our hands, and the more wee receiue from him, the more wee are to loue him. Let those that neuer loued him▪ beginne to loue him, seeing that God hath yet spared them, giuen them time to repent. Let them which haue loued him, loue him still, and more than they haue done, seeing hee hath beene vnto them so kind, so gratious in this Deliuerance. Loue ye the Lord all his Saints, saith Dauid, for the Lord preserueth the faithfull, and Psal. 31. v. 2 [...]. rewardeth aboundantly the prowd doer. Let vs loue the Lord, by louing all that hee loueth, and by hating all that he hateth.

This vse Dauid made of his deliuerances: I loue thee deare­ly, O Lord my strength, the Lord is my rocke and my fortresse, and Psal. 18. v. 1. he that deliuereth me, my God, and my strength, in him will I trust, my shield, the horne of my saluation, and my refuge. And in this Psalme, after that he felt the sweetnes of Gods mercies in deliuering him from so great dangers, then he exclaymeth and protesteth; I loue the Lord, as we heard before.

Continuall prayers and thanksgiuing. Sect. XXVII. Vse VII.

A Seauenth vse of this deliuerance, is hartie praise and thanksgiuing to God. What it is, we haue heard it before, and reasons to mooue vs to it. It is the chiefe thing that God requireth of vs, there is nothing more detestable in his eyes, then vnthankfulnes; there is nothing more a­gainst nature and humanity. The dumb creatures acknow­ledge their benefactors, and are thankefull to them in their kind, we are to be thankefull for the least benefit, for the [Page 118] least deliuerance out of any daunger, though it be priuate; much more for so great and wonderfull preseruation, from so great, manifold, and publike daungers. Abraham ha­uing gotten a victory against his enemies, and deliuered his Gen 14.kinsman Lot: Melchizedeck saith, Blessed be the most high God, which hath deliuered thine enemies into thy hands. The Egipti­ans being drowned in the redde sea, and the people of God deliuered, then sang Moses, and the children of Israel this Exod. 15.song vnto the Lord, and said in this manner. I will sing vnto the Lord, for he hath triumphed gloriouslie, &c. When Si [...]era was [...]aine, and all his hoast, then sang Debora, and Barack, Iudg 5.saying, Praise you the Lord for the auenging of Israel, and for the people that offered themselues willingly: barke yee Kings, harken ye Princes, I, euen I will sing vnto the Lord, I will sing praise to the Lord God of Israel. King Ezekia when his life was prolon­ged, Esay. 38.he sang a song vnto the Lord, saying, The Lord is ready to saue me, therefore will we sing my song all the dayes of our life i [...] Ier. 20. the house of the Lord. Sing to the Lord saith Ieremie, praise yee the Lord, for he hath deliuered the soule of the poore from the hand Ier. 51. of the wicked. And againe hee saith, The Lord hath brought forth our righteousnes, come and let vs declare in Sion the worke of Iona. 2. the Lord our God. Ionas being in the whales belly, promi­seth to sacrifice vnto the Lord the voice of thanksgiuing, Psal. 30. Psal. 54.and to pay his vowes when he was deliuered. Dauid saith, I will magnifie thee O Lord, for thou hast exalted me, and hast not made my foes to reioyce ouer me. And againe, I will sacrifice free­ly to thee, I will praise thy name O Lord, because it is good, for hee Psal. 9. hath deliuered me out of all trouble, and mine eye hath seene my de­sire vpon my enemies. And in another place, Sing prayses vn­to the Lord which dwelleth in Sion, shew the people his workes, for when he maketh inquisition for bloud, hee re­membreth it, and forgetteth not the complaint of the poore. Psal. 56.Thy vowes saith hee, are vpon mee O God, I will render praise vnto thee, for thou hast deliuered my soule from death, my feete from falling, that I may walke before God in the light of the liuing. Let vs all say with Dauid, Pray­sed [Page 119] be the Lord God of our saluation, which ladeth vs day­lie with benefits; this is our God, euen the God that saueth vs, and to the Lord belong the issues of death▪ Surely God will wound the head of his enemies, and the ha [...]e [...]y part of him that walketh in sinnes.

That we may reioyce for the ouerthrowe of the wicked. Sect. XXVIII. Vse VIII.

BVT are we to giue thankes for the destruction of the wicked, and to rejoyce at their fall? doth not Salomon Prou. 24. 17.say, be not thou glad when thine enemy falleth, and let not thy hart rejoyce when he stumbleth, lest the Lord see it, and it displease thee, and he turne his wrath from him? and doth not Dauid mourne and make great lamentation for the 2. Sam. 1.death of Saul? Indeede in respect of our aduersaries, consi­dering their horrible sinnes, there is cause of sorrowe: the finnes of Sodome vexed the soule of righteous Lo [...] from day to day: and Dauid saith, mine eyes gush out with ri [...]ers of teares, because men keepe not thy lawe: and the Prophet 2. King. 8. 13. Elisha wept, when he thought vpon the cruelty, and blou­dy murthers of Hasael. And is it not lamentable, that sub­jects should rise and rebell against their natiue Prince? that our countrimen should be so vnthankefull, so vngratious, vndutifull, prowde, desperate, and madde, that they should haue no care of fidelity, no care of themselues, their liues, landes, bodies, goods, wiues, and children, but wilfully hazard all? Lamentable it is to see, their miserable, and desperate death. And no doubt it is grieuous to Kings, Councellors, Iudges, which examine, decree, pronounce sentence of death against them, and thus they thinke with griefe & pittie: God hath decreed this punishment to thes [...] malefactors, and therefore it is good for them, and thus they thinke of hard tortures, as of medicines good for the offen­ders, or that others by their examples may be terrified from the like sinnes.

[Page 120] There cannot but be much griefe in magistrates, and all good subjects, both for the monstrous sinnes of these re­belles, and their heauie deserued punishment; and yet wee haue great cause of joy, that they haue not brought to passe their mischieuous deuises: we are not indeede to rejoyce for the fal of our enimies, vpon hatred and desire of reuenge in our owne priuate causes: our joy must proceede from a zeale of Gods glory, that the wicked being suppressed, the word of God flourisheth: that innocents are deliue­red from the hands of cruell enemies; that sinne is stayed: and thus we rejoyce, that the treacheries of these rebelles are discouered, that they are stopped in their wicked cour­ses, that our King, Queene, royall Seede, Counsell, Gouer­nours, and whole State, are still in safety in despite of these enemies.

We wish that our enemies had neuer attempted any such wickednesse, and with all our hearts, we wish and desire their true repentance. When the Arke of God was safe, and Psal. 58.the Philistins destroyed, Dauid leapeth and daunceth for joy, and hee saith in the Psalmes, The righteous shall reioyce when he seeth the vengeance▪ hee shall wash his feete in the blood of Apoc. 18. the wicked. And the Holy Ghost exhorteth all the faithfull, to reioyce at the fall and destruction of Babylon, saying, O Heauen reioyce of her, and yee holy Apostles and Prophets, for God hath giuen you iudgement on her▪

And this vse Dauid maketh of his Deliuerance, reioy­cing and praysing God for it.

Praier for Gods fauour in time to come. Sect. XXIX. Last Vse.

THE eight and last vse, is, that which Dauid in this place maketh, that he will call vpon the name of the Lord, he will not only praise him for benefits past, but hee will continually pray for the continuance and increase of Gods fauour towards him. The experience and feeling of [Page 121] Gods former mercies doth incourage and imbolden vs to pray continually for further graces: we haue neede still of many things, we are weake, the power of our aduersaries, and subtiltie is great, we are subiect still daily to many dan­gers, and therefore haue neede continually to call vpon God for his helpe.

Let vs pray for the whole Church, for this land, and e­specially, for our gratious Soueraigne. The diuell an ene­mie to all, but especially to Kings, because they are enemies to his kingdome, therefore hee stirreth vp continually wic­ked instruments to ouerthrowe them; so that the state of Kings is dangerous, and they of all other, haue need of the praiers of the Church: and no doubt, God hath heard the prayers of his children, wee fare the better for them, they haue cried day and night, and doe cry still in seruency of their soules, for the good of the Lords annointed, our go­uernors, and whole state. And here remember that which is gratiously spoken in his Maiesties late Speech; Although I confesse, saith he, as all mankind, so chiefly Kings, as being in highest places, like the highest trees, or staiest moun­tains, and steepest rockes, are most subiect to the daily tem­pests of innumerable dangers, and therefore haue neede of the continuall, and hearty praiers of Gods children: and though we bee deliuered, and haue escaped great dangers, yet we are still subiect to more; and the rage, malice, and subtiltie of our enemies, is not yet stayed: they are like their father the diuell, seeking continually, so farre as they can, the destruction of the bodies and soules of men. Let this be our chiefe weapon and armour against our enemies, to flie vnto God by hearty prayer; let vs pray with Dauid, Bee not Psal. 22. 19.thou farre off O Lord my strength, hasten to helpe me, de­liuer my soule from the sword, my desolate soule from the power of the dogge, saue me from the Lyons mouth, &c. Again, Plead thou my cause, O Lord, with them that striue with me, fight thou against them that fight against me. De­liuer me, O God, out of the hand of the wicked, out of the [Page 122] Psal. 35. hand of the euill and cruell man. Deliuer me from mine e­nemies, defend me from them that rise vp against me.

Some speciall things required in praier. Sect. XXX.

ANd that our praiers may be heard, and be acceptable in the sight of God, remember that exhortation of [...]ph. 6. 15.the Apostle, Pray alwaies, with all manner of prayer, and supplication in the spirit, and watch thereunto with all per­seuerance and supplication for all Saints, wherein wee are to obserue these things in our praiers.

1 They must be continuall, wee must be ready to pray vpon all occasions offered.

2 We must pray in all manner of praiers, we must de­sire all good things we neede, and remoouing of all euill: we must pray priuately, and publikely, and praise God for benefits receiued.

3 We must pray in spirit, that is, with vnderstanding & attention. I will pray with the spirit saith Paul, I will pray with vnderstanding.

4 We must be watchfull in prayer, praying earlie and late, day and night, and our soules must watch from sin.

5 There must bee continuance, and perseuerance in prayer, we must not faint and giue ouer; the Scripture ex­horteth vs to pray continually, that is, to be diligent, care­full, and constant in praying.

6 We must pray for all Saints, for the whole Church of God, we are fellow members, and fellow souldiers, let vs joyne our forces together, vis vnita fortior, strength beeing vnited is the stronger: and if the prayers of one man be of great force, how much more the prayers of many? & heere Iam. 5.remember the saying of S. Iames, the prayer of the righte­ous, auayleth much if it be feruent: wherein note two es­peciall things required in prayers, which pearce the hea­uens, they must not be cold, weake, and carelesse, but they [Page 123] must be zealous, hearty, feruent, and importunate, setting before our eyes, the majestie of him to whome wee pray, and the necessity of those things for the which wee pray, without the which we cannot be saued. And againe, hee doth not say the prayers of any man auaileth, but the pray­ers of the righteous; God heareth not the prayers of the wicked, the prayers of hypocrites, as vve haue heard part­ly before.

Iob. 11. 13▪ Therefore I end with that holy counsaile of Iob, If thou prepare thy heart saith he, and stretch out thy handes to­wards him, if iniquity be in thy hand, put it farre away, & let not wickednesse dwell in thy tabernacle, then truely shalt thou lift vp thy face without spot, and shalt be stable, and shalt not feare. Iob following this good counsaile him­selfe, being a righteous man, and repenting of his sins, the Lord heard his prayers which he made for his friends.

The Lord blesse our gratious Soueraigne, our Queene, the Prince, the royall Issue: The Lord blesse the Counsel, Nobles, Magistrates, Ministers, and people of this land: and preserue them stil from the malice, and cruelty of their enemies: The Lord graunt that we may all make a holy vse of our late deliuerance, that thereby we may be drawne to repentance, to the hatred of popery, to obedience, to loue one another, to confidence in God, to the loue of God, to thankfulnes and prayer: The Lord confound Anti­christ, giue his Gospell a free passage, and deliuer his Church, from vnreasonable and euill men. This he grant for Iesus Christ his sake, his only Sonne, and our only Sauiour.

Amen.