THis Text and this day doe well agree. Introduction shewing. I. The fitnesse. Never did day more exactly demon­strate the truth of this Text. Never did Text more fully set forth the Workes of this Day, whether we re­gard the rage of man, or the Power of God in over-ruling thereof to his own Praise and our preservation.

This is that day wherein the most prodigious rage of man, that ever the Sun beheld, or that Hell it selfe boyled up to an height justly execrable to all the world, was ready to break forth out of the nethermost Pit, against our Late King, Queene, the Royall Seed, the Parliament, Church, King­dome, this Place, our selves, and all ours, all at once. And this is that day wherein our God came riding to us in his Cha­riot of Triumph, and made himselfe fearfull in prayses, by do­ing wonders, and leaving us no more to doe, but to praise his Name, and lengthening out our happinesse joyfully to cele­brate this Publike Anniversarie of that stupendious Delive­rance.

So that, II. The occa­sion. while Interpreters contend and sweat about the speciall occasion of this Gratulatory Song, whether penned as a Lasting Trophee of the many Victories atchieved by Da­vid over the Philistines, Moabites, Syrians, and others (2 Sam. 8.) or of the discomfiture of that formidable Army of the Ethiopians, in the dayes of Asa (2 Chr. 20.) Or of the selfe-destroying of that huge Host of the children of Ammon, Moab, and mount Seir, in the reign of Jehoshaphat. 2 Ch. 20. Or rather, (which is more probable) as a Pillar of Gratitude in the time of Hezekiah, for the wonderfull defeat of those numberlesse [Page 2] Forces of blasphemous Sennacherib, nigh to Ierusalem, where an Angel went forth, and in one night, and slew 185000. men, in the campe of the Assyrians, King. 19. Sure we are, Introduction. that none of all those Great Acts of the Lord, ever ad­ministred greater occasion to advance a Publike Thanksgi­ving, beyond the faint and dull straine of Prose, to the sprite­full courage of a Verse, by the gratefull violence of a Poetick Rapture, truly divine, than that admirable, and even inef­fable over powering of the matchlesse fury of those Romish Pioneers, imployed in that Master-peece of Hellish Inventi­on, the Gun-powder Treason, affords unto us, and all Posteri­ty, of greatest exilience, and of utmost industry to make His Praise glorious, who justly inhabiteth the praises of Israel, and is (in himselfe) exalted above all blessing and Praise.

For, on this Day if ever, and even here also, if any where, brake He the arrows of the bow, the shield, the sword, and battell, whereby he is become more glorious and excellent than the mountaines of prey.

Here, the stout-hearted are spoiled, they have stept their sleep, and none of the men of might In that great slaughter in the host of Senna­cherib, the Lea­ders, Captaines, and mighty men of Valour, were all cut off 2 Chron. 32.21. have found their hands. At thy rebuke, O God of Jacob, both the Chariot, and the horse are cast into a dead sleep. — Thou didst cause judgement to be heard from heaven; the earth feared, and was still, when God arose to judgement, to save all the meek of the earth. Therefore wee, even wee also will for ever say, and sing to thy Name, as thy people of old,

Surely, the rage of man shall praise thee, the rest of the rage shalt thou restraine.

III. The Summe.Which words ( Janus like) have a double Aspect. For, they looke not only backwards, as a Thankfull Remembrance of what God hath already done; but also forwards, as a Prophetick Resolution, and well grounded Conclusion of Faith, touching the constant ordering and curbing the rage of all his and our enemies, so as to get himselfe glory out of all, to the end of the world.

IV. The Parts of the Text.If we make a Distribution of the Text, there will be found in it an Asseveration, and an Assertion.

• [Page 3]1. An Asseveration, in the first word, surely.
• 2. An Assertion, consisting of two simple Pro­positions, diversifyed by the various consi­deration of the subject of them both, the rage of man; which if we consider,
  • 1. As the permission of it, by his wise and powerfull ordering, may conduce to his honour; So, the rage of man shall praise thee.
  • 2. As the breaking out of it further might prove inconsistent with his Glory; So, the rest of the rage shalt thou restraine.

The time allotted me will not be sufficient for a distinct prosecution of every Observation which these severall bran­ches afford. And your weightie Affaires presse for all expe­dition. I shall therefore fixe only upon the principall points in the shortest way, after a briefe explication of the words of the Text.

Surely. Explication. Surely, [...].] So I find the Originall [Chi] rendred by our English Translators, Old & New, and by some of the Latine, correspondent thereunto. I acknowledge the Hebrew word to be most frequently used as a Causall particle [ For, or Be­cause.] Howbeit it is, not seldome, put for a vehement As­severation, or Attestation, and translated, Surely, or Verily. Thus, Iacob to Laban; Gen 31.42. Surely, thou hadst sent me away em­pty. So Judah to Jacob; Gen. 43.10. Except we had lingered, surely we had returned a second time. And, surely there is no inchantment against Jacob, said wretched Balaam of blessed Israel. In all which places, and many moe, the Originall word is the same that is in this Text.

This may be sufficient warrant for our Translation, which is both pertinent, and emphaticall. Pertinent, because, had the word been otherwise rendred, the sense had been ob­scured; for that it is not a Reason of the Premisses, but ra­ther [Page 4] a Conclusion deduced from them. Emphaticall also, be­cause it lively expresseth the assurance of Faith in Gods Wisedome, Power, and Goodnesse for the happy disposing of that Rage, which he shall at any time please to permit, and for the mastering and suppressing of the residue, which hee shall finde cause to restraine. You see the Asseveration. I pro­ceed to the Assertion.

The rage, from [...] [...]al [...]re [...] Ex a descere. The rage.] So I translate [Chamath.] not anger; as some; not yet wrath, as others. Anger is too milde, wrath, too short to expresse it by. I know anger, wrath, and rage, (or fury) be sometimes promiscuously put one for another. But withall, I finde them sometimes Anger is cru­el, and wrath is raging. So the old Translation. Prov. 27.4. distinguished, and in strictnesse some difference may bee found betweene them.

Anger is the boyling of the blood about the heart, causing a commotion of the spirits that are neere. Wrath is the ma­nifestation of that inward distemper by lookes, gestures, or actions tending to revenge. But Rage is the extremitie of both the former, causing the heart to study destruction Prov. 24.2., to meditate and contrive the utmost of mischiefe and villanie; and, the outward man to watch, and lay hold upon all op­portunities and occasions of putting it in execution, out of the depth of malice, and in the height of fury. Besides, it is of longer continuance than anger, strictly so called. It is such an inveterate anger as Eccles. 7.9. resteth in the bosome of fooles, keepes house, and constant residence there; being deep­ly rooted, and wrought up unto a setled habite, which (though it doth not alwayes actually breake forth, yet) is continually desirous of vent, like fire impatient of re­straint.

That all this is comprised under the word here used, is manifest both by the judgement of the Learned, who have expounded it, and by the use of it in Sacred Writt. Therefore some expresse it by Fervor: Tremellius by Ae­stus, or a burning heate like to that of an Oven, or Fur­nace, which sets the whole man in a flame, that cannot, without extraordinary meanes, bee quenched, or allayed. And the Scriptures informe us both of a rage within Psal. [Page 5] 2.1. Why doe the heathen rage, which is immediately expounded by an internall act, the imagining (or medi­tating) of a vaine thing: and, of a rage without too, namely, the rage of the tongue. Hosea 7 16. and the rage of the hand. Cursed be their anger, for it was fierce, and their wrath (or rage) for it was cruell, said dying Jacob, touching the bloody butchery committed by his two Sonnes, Simeon and Levi, upon the newly circumcised Se­chemites, in cold blood. Genes. 49.7. Which also shewes the setled permanencie, and predominancie of such a Dispo­sition in a wicked man.

This rage is amplified by the subject wherein it is, Man. Of man. [...] For it is called, the rage of m [...]n. The Text names no in­dividuall, whether Sennacherib (of whose rage God him­selfe took notice, 2 Kings 19.27.) or any other blastering Tyrant, or boysterous Ajax; but indefinitely termes it [Chamath Adam] the rage of man, a Livery that fits the shoulders of any wicked man in the world.

And this indefinite expression is used partly for discovery, and partly out of contempt of the man that is here demon­strated.

1. By way of Discovery, to point out the vicious quali­tie, and corrupt estate of the man, in whom this rage reign­eth. It is the rage of Adam, of the old man, of every man that hath not put off the first Adam, and is not ingraffed in­to the second. Therefore is it called the rage of man; be­cause, of every man yet remaining upon the old Stock, or the first man, which is of the earth, earthly 1 Cor. 15.. Hence is he called, a man of the earth. Psalm. 10.18 the violent man. Psalm. 18.48. the bloody and deceitfull man. Psal. 55.23. and by such like Epithites.

2. By way of contempt, to shew that, be the rage what it will, it is yet but the rage of a weake silly man, that is of base originall, and of too small a strength to grapple with Omnipotencie. Thus, in Psalm 9.19. Arise, O Lord, let not Man prevaile. Where the Strong GOD is op­posed to impotent Man. So the next words. Put them in fe [...]re, O Lord, that the Nations may know themselves [Page 6] to be but men: that is, poore weake grashoppers, Job. 4.19. whose houses are clay, whose foundation is in the dust, that are crushed before the moth: so that neither Ezek. 22.14. can their hearts endure, nor their hands be strong in the dayes that God shall deale with them Wilt thou yet say before him that slayeth thee, I am God? But thou shalt be a man, and no God, in the hand of him that slayeth thee. Ezek 28.9. This is the man; and this, the ac­count which God makes of him in whom this rage is found. But against whom is it bent? If we consult the story, wee shall find God complaining that it went very high, for it reached even unto Himselfe. Explication. I know thy abode, — and thy rage against mee, saith the Lord. 2 King. 19, 27. that is, first more immediately, by blasphemous speaking against the God of Hierusalem, as against the Gods of the people of the earth, which were, 2 King. 19.21, 22. the worke of the hands of man. 2 Chron. 32.19. Secondly, mediately, through the Loines of Hezekiah, and such of his people as trusted in the Lord.

Now, what of all this rage of man against God and his servants? The Text tells you what is predicated of it.

Shall praise thee. [...]It shall praise thee.] Or, as the old Translation hath it, it shall turne to thy praise. Praise is nothing else but the exalta­tion of Excellency, whereby it may be had in reverence and honour. This is that which redounds unto God from the rage of man: not intentionally on mans part, as if he in his rage aymed at it: for so, God is not in all his thoughts. Psal. 10.4. But occasionally on mans part, and efficaciously on Gods, who brings light out of darknesse, and good out of evill. His Power and Providence so ordereth and disposeth all the malicious machinations, and bloody designes of the most desperate men, that they goe away with the shame, his people with joy, and himselfe with the honour. And this he doth not onely by mastering them in their greatest rage, and compelling them to acknowledge his power, but also by giving such issue thereunto, as shall produce effects quite contrary to those which they intended. Thus, the rage of Josephs brethren, in selling him to the Ishmaelites turned to Gods praise, As for you, saith Ioseph, Yee thought evill against [Page 7] me, but God meant it unto good. Genes. 50.20.

Nor is this spoken only in reference to what was already done and past, as some would seeme to insinuate, who ren­der the Verb [Totheka] in the Present tense (doth praise thee:) but as a Declaration of what God will ever doe, in all time to come, so often as the rage of man shall issue forth. Therefore the best Interpreters render it by the future, the rage of man shall praise thee, making it to be not onely a voice of Thanksgiving, but a conclusion of faith, as before I touched. So have you the first Proposition explained. The Second followeth,

The rest of the rage] This is the Subject of the later pro­position, which, for substance, is the same with the former, Explication. The rest of the rage. to witt, the rage of man: Only it is differenced by two Cir­cumstances, which I must alike open.

One of the Circumstances is, the changing of the number in the Originall.

Before it was [Chameth] rage, in the singular number: [...] now it is [Chemoth] rages, in the Plurall; which plainely supposeth the greatnes, and the varietie of it. The rage of the wicked is not small, nor terminated in one plott, or practice, nor of one kinde: but it is exceeding great, ever working, and multiplying by continuance, so as there can be no wicked designe so barbarous, no plott so bloody and Devilish, but the rage of Gods enemies makes them ready for it, and mad upon it. If they once miscarry, yea if they be often disap­pointed, they are not discouraged, but they will to worke a­gaine and againe, never giving over. If one Plot faile, they are ready with another, and another, of other sorts. The De­vill and their owne hearts make them fertile and bigge with all the inventions of Hell. Justly then, doth the Psalmist call them rages, in the Plural. For, they are as Gad, a Troop; yea, you may call their name Legion, they bee so ma­nie.

The other circumstance is, in the word [Sheerith] tran­slated, the rest, the remnant, the remainder. [...] And this gives no­tice of the abundance of it. Let never so much of it breake forth, yet there is still move behinde, that throngs after that [Page 8] which got out before And, as it is with foule stomacks, the best that comes up into the Bason, is but filthy stuffe, but that which is behind, and comes last, is farre more loathsome and bitter, through the abundance of choller and gall: so is it with the rage of wicked men; the best is abominable, but that which tarries behind, and would come up in the Rere, is most intolerable; that, is the bottome of the stomack, the dreggs, the most venemous and malignant part of the rage, the letting out hereof would be the destruction of Gods peo­ple, or some way or other dishonourable to our God. This remnant it is, of which the Psalmist, speaking unto God, saith,

Thou shalt re­straine. [...] Thou shalt restraine] This, in the Hebrew, is expressed in one word [Tackgor.] which imports the begirting, or binding of it in on every side, that it shall by no meanes break out, but shall be kept in, as a Dog in a chaine, as a Lion in his Denne, how violent soever. The Greek Septuagint, in their Translation, have wittily expressed themselves thus; the rest of the rage shall keep holy day unto thee [...].. Their meaning is, that as men, who are to keep an holy day to the Lord, cease from labour, doing no manner of work therein, further than may directly tend to the honour and service of God: so the rage of man, further than God may get some honour out of it, shall keep holy day too, that is, cease from working or acting: it shall rest from labour in regard of breaking out, how restlesse so ever it be within, because it cannot get out.

But this is not all. Tremellius, in his Revised Translation, supplies one word, which makes the sense more complete and comfortable. For, thus Hee; residuo aestuum accingis (tuos) Thou dost begirt thy people with the remainder of the rages. That is, thou dost not onely keep in the rage of thine enemies that it doe no hurt, but thou makest that very rage, which was intended for their destruction, to become even as the walls of a Citie, for their defence and protection. The upshot of all is this; That wicked men shall be so farre from attaining those ends, which in their rage they drive at, that they shall be sure to meet with a stop, where they made themselves most sure of going on, and be occasions of promo­ting [Page 9] the good of Gods party, which they meant to destroy. 1 Observation

Thus farre the Explication. The Observations which I shall now recommend unto you from the whole, bee these Three.

1. The observati­ons. The rage of the wicked against God and his people is bot­tomlesse and endlesse.

2. Let the rage of wicked men be what it will, it shall onely raise that Glory to God, and benefit to his people, which the wicked never intended, and, ever fall short of that issue, which they chiefly projected.

3. The experience of Gods over-ruling, and mastering the rage of man in times past, is an undoubted assurance of the like, for all time to come.

I begin with the first.

The rage of the wicked against God and his people is bottom­lesse, and endlesse. The rage of the wicked appea [...]es. —This is (as you have seene) the sub­ject of both Propositions contained in this Text; and that, whereof the the Godly have had sad experience, ever since there was a world, and wicked men in it. It were an un­thristy waste of Time (now, 1 In particular instances. so pretious) to insist upon the rage of Cain against Abel; of Esau, against Jacob; of the Egyptians against Israel; of Saul and his party, against Da­vid; of Absolom, against his owne Father; of Haman, a­gainst Mordecay; of the Nobles of Babylon, against Daniel; or of Herod, Pilate, and the Jewes, against Psal. 2.1, 2. Act 4.27, 28. Christ himselfe. What should I tell you of Davids moane, Psal. 57.4. My soule is among Lions, and I lie even among them that are set on fire; Or, of his Prayer to be Psal. 59.2, 3. saved from bloody men, that lay in waite for his soule; Or, of his complaint of Psal. 22.11. many strong Bulls of Bashan, that had beset him round?

Let the Occasion of this Text and Psalme, speake to this Point. The rage of Sennacherib, was first bent against Ho­shea, King of Israel, whom, together with those Ten Tribes, after three yeeres warre, hee took, and carried away Cap­tive. But, 2 Kings 18. eight yeeres after (in the Fourteenth of Heze­kiah) his wrath brake out against good Hezekiah, and the Lord himselfe: for, up he came, and seized into his hands all the frontier Cities of Iudah; whereof Lachish was one. To [Page 10] appease this rage, thither did Hezekiah dispatch Ambassadors, and craved peace; Sennacherib propounded the Conditions and Articles; Hezeki [...]h accepts, and performes them. But, no sooner was this done, but Sennacherib sends Tartan, Rab­saris, and Rabshakeh from Lachish to Hezekiah with a great host against Hierusalem, and with words of blasphemy against God himselfe: insomuch as nothing was so eminent and no­table in that expedition, as 2 King. 19.27. his rage against the Lord. And is it not Saint Pauls owne confession of his rage against Chri­stians, before his Conversion; Act. 25 11. I punished them oft in ever Citie, and compelled them to blaspheme; and being exceeding­ly mad against them, I persecuted them even unto strange Ci­ties?

2 In the uni­versality of this disposi­tion.Nor is this the Disposition of some few only, but even of all the wicked. You see the Text is indefinite; it takes all be­fore it. This is common to them all; Psal. 37.12. the wicked plotteth a­gainst the just, and gnasheth upon him with his teeth: not in a sudden passion only, but in a constant premeditated course. Ʋers. 32. The wicked watcheth the righteous, and seeketh to slay him: and that, Psal. 17.12. Psal. 10.8, 9. Like a Lion that is greedy of prey, and as a young Lion, lurking in secret places.

3 Against all the Godly.Neither is this the hard hap of some few godly men, who through indiscretion doe administer oyle to the flame of wicked mens wrath; but even Isay. 59.15. every one that departeth from iniquity, maketh himselfe a prey. Yea, 2 Tim 3.12. and all that will live godly in Christ Jesus, shall suffer persecution. And, that not onely from strangers, but Mic. 7.6. a mans enemies shall be those even of his owne house. So was it with David; witnesse Achi­iophel, a Privie Counsellor, and Absalom that 2 Sam. 16.11 came forth of his owne bowels. And so fared it with Christ himselfe; wit­nesse the Traitor Iudas, who was Joh. 6.7 1. one of the Twelve.

4 For godli­nesse sake.Nor is this, or any of this, for any real injuries done them by the godly; but even gratis, and without a cause, Joh. 15.25. except their Godlinesse. Psal. 59.3, 4. The mighty are gathered together against me (saith David) not for my transgression, nor for my sinne, O Lord: They run, and prepare themselves without my fault. A thing so palpable in Pauls case also, that he durst appeale to his very enemies, in the midst of all their rage against him, bee [Page 11] fore Felix, his Judge. Act. 24.10.5. When they rage not out­wardly, they rage the more within. Let these same here say, if they have found any evill doing in me.

Indeed they doe not alwayes discover, and openly prose­cute their inward rancor, because all Times are not for it. And when the times would permit it, yet opportunities to such and such men may be wanting. In which Case, malicious Haman, Esth. 5.9, 10. though fall of indignation against Mordecay, can refraine himselfe, while he saw Mordecay countenanced by the Queen, whom he durst not then to displease. But yet, even then their hearts are full of deadly poyson; Psal. 64.6. both the in­ward thought of every one of them, and the heart is deep. Then, whatsoever craft or subtilty, Counsell or conspiracie can possi­bly lurke in the most fathomlesse hearts of men, acted by Him who was a murderer from the beginning, doe all meet, and concentrate in them more than at other times, even when the outward face of things extort from them a plausible be­haviour towards the Godly. Prov. 26.24. He that hateth, will (at such a time) dissemble with his lips, and lay up deceit within him.

And as their rage is bottomlesse, so is it endlesse, 6 All this, without end, or measure. and still on the encreasing hand. Bray a foole in a morter, yet will not his folly depart from him. How often soever wicked men have been in plots and conspiracies, and smarted for them; they wax not weary, nor give over their rage, which is like the Hare, that after once conceiving, admits of another conce­ption, before she be delivered of her former burden. The older, and more frequent they grow in villany, the more fruitfull their hearts in Devilish Designes and Inventions, till Psal. 5.9. their inward parts become nothing else, but very wickednesse, or wickednesses, as the Psalmist speaketh; and, the whole frame of their spirits be Isay. 57.20. like the raging Sea, when it cannot rest, whose waters cast up mire and dirt. If any of them seem calmer than the rest, it is not because he is better, but because more subtile; not because he hath no minde to doe mischiefe, but because he is better able to conceale a mischievous inten­tion, till a better opportunitie. Whence that Counsel; Pro. 26.25. When he speaketh faire, beleeve him not, for there are seven abomina­tions in his heart.

Reasons. This cannot be otherwise, for divers Reasons.

[Page 12]1. It is the naturall bent and frame of wicked mens hearts to be mischievous. It is their very life. Pro 4.16. They sleep not ex­cept they have done mischiefe, and, their sleep is taken away, ex­cept they cause some to fall. 1 It is the na­ture of wicked men to doe mischiefe. And in this, friends and foes are all alike to them. Sinne having turned them out of course, they turne out of kind; and like a mad Oxe, gore all they meet. If Herod be in his rage, Macr [...]h. li. 2. Saturnal. as good be his swine, as his sonne.

2 The old em­nity egges them on.2. The old emnitie put betweene the two Seedes, makes the serpentine partie to adventure a breaking, Gen. 3.15. yea a crushing of their owne heads to peeces, rather than let alone the heele of the womans seed, which, with all their rage, they can no more but bruise. Therfore wicked men, as once the Ezek. 25.16. Philistims, take all opportunities to take vengeance with a despiteful heart, because of the old hatred. And this emnitie is so hereditary, that never any Northerne High-landers more inherited the ma­lice of their Ancestors Feides, than the whole Posteritie of collapsed Adam, doe, the wrath and rage of their corrupt Progenitors against all the Godly.

3 Contrary conversation augments it.3. Contrariety of Conversation augments the hatred. 1 Joh. 3.12. Wherefore did Cain slay his brother, but because his owne workes were evill, and his brothers righteous? The wicked Isay. 59.15. sacit ut insa­nus habeatur. Tremel. ac­count him mad, that departs from iniquitie. Therefore say they, Wisd. 2.12. & ve [...]. [...] 5. Let us lie in waite for him, because he is not for our turne, but is cleane contrary to our doings. — Hee is grievous to us to behold, for his life is not like other mens, his wayes are of another fashion.

4. The honour and happinesse that God conferres upon his people, 4 Their envic a [...]h happines of the go [...]ly. is the wicked mans envie, and addes fuell to his rage. If he must be miserable, it madds him at heart to see them happy. [...]. 11 [...].10. The wicked shall see it, and be grieved, he shall gnash his teeth, and melt away. And this is not the least part of the Devills own quarrell. [...]. 1 [...]. [...]3. For when the Dragon saw that he was cast (out of heaven) unto the earth, he persecuted the woman, casting water after her, out of his mouth, like a flood, and making warre with the remnant of her seed, which keep the Commandements of God, and have the testimony of Iesus Christ.

[Page 13] 5 The w [...]ked hate God him­self. 1 Psal. 73 9. 5. Their rage spareth not God himselfe. Nor was it one Sennacherib, or Pharaoh, but it is the propertie of all the wicked to set their mouthes against heaven, and to be Rom. 1.3 [...]. haters of God. Yea, they first hate him, before their hatred falls upon them that be his. If the world hate you, saith our Saviour, Ioh. 15 18. Ye know that it hated me, before it hated you. And if it hate him first, his followers are sure to fall under it next, and to pay for all: Vers. 20. If they have persecuted me, they will also persecute you. As good men bestow all their Psal. 16.1, 2. goodnesse upon the Saints, because they cannot extend it unto God himselfe: so wicked men wreake all their teene upon the godly, the image of God (as the Panther, upon the image of a man, when he cannot come at the man himselfe) because their rage cannot reach the Al­mightie.

Vses. You have now the Point. Many fruitfull Ʋses might be made of it: but I will confine my self unto two or three, most pertinent to the present Occasion.

And first, Behold this Truth, abundantly fulfilled, this day, 1 Behold this in the Gun-powder Treason. Nov. 5. 1605. in your eares, through the implacable rage of the Popish fa­ction, inventing, contriving, and bringing to the very birth, this day 36. yeeres, the most barbarous, execrable, hellish Treason that ever came within the hopes of the most savage and unnatural Assassinates, to bring forth, or conceive. He wished that Rome had but one neck, and that he might cut it off at one blow. Caligu­la indeed wished, but never hoped for such a blow: and his wish was, a blow with the sword, not by springing a mine from Hell. A cruelty, that he never dreamt of. Yet such a Crueltie should have been executed here within a few houres, had not God wonderfully restrained the rest of their rage, when no­thing was now wanting but giving fire (which also was rea­die) by the cursed hand of a second Faux. Mutius Scaevola, who (af­ter his apprehension) avowed the fact, repenting of nothing but of not executing the Designe, wherof (as he blasphemously said) not God, but the Devill was the discoverer.

Indeed I find one Moody, a bloody Villane, sollicited by L Ausbespine, A French Ambassador, of the Guisian faction, The plot was to deliver the Q. of Scots then condem­ned. See the Annalls of the yeere, 1587. to kill our late glorious Deborah, Q. Elizabeth, (An. 1587.) to have propounded the doing of it, by laying Gun-powder un­der her Chamber, and secretly firing it: And this, not above [Page 14] 18. 1 Vse. yeeres, before the Gun-powder Treason. But (though that were too bloody, and perhaps the Embrion of this cursed Monster) that deserved not to be named (for bloodinesse) the same day with this.

For there, only one Person of the Queen was aymed at; here, King, Queen, Prince, all the Nobles, Judges, Knights, Ci­tizens & Burgesses of Parliament, had all gone up at one fatall blow. There, only Twenty pound weight of Powder, in a bag or sack, should have been (but was not) provided, which perhaps might have miscarried; but here, no lesse than 36. Barrells were actually laid in, and covered close with 1000. Billets, and 500. Fagots, not only for hiding the Powder, if search should be made; but, for more effectuall operation thereof, when it should have been fired. There, the traiterous Instru­ments of D Ausbespine (hee disdaining the basenesse of the invention) disliked the plot, wishing rather it might be ef­fected by a man of more courage (in a more generous way) like that of the Prince of Orange, by the Burgundian. But here, Garnet, and Tesmond, Garrard, and Oldcorne (or Hall) the Jesuites could approve of the Plot, when propounded by Catesby; and for his encouragement in that worke of Dark­nesse, See Stat. of 3. Jac. [...]. they joyne in the Conspiracie as deep as any: as ap­pears by the Report of Roger Widdrington Append. ad supplic. §. 12., a strong Papist, to Pope Paul the Fifth, beside other testimony.

This therefore was every way Transcendent, be­yond all the most horrid Attempts wherewith any age, or Nation was ever stained. A fact that speakes the A­ctors, and Accessories, not men, but Tigers; not Beasts, but Devills. The Hunnes, the Heruli, the Turcilin­gi (all branded for inhumane Caiteifs in the height) were mild and temperate creatures, in comparison of these. Not the sablest Stories, or Tragedies ever presented such a desperate Scene. No high flowne Poet could ever reach such a Plot in a fiction. In a word, Ioels Ioel 2.30. Day of blood, and fire, and pillars of smoake, was unable to match it. Such havock of Royall and Noble Blood, such heapes of dasht braines, such mountaines of mangled bodies, such piles of torne members, such numbers of ghastly preys offered up to Death in a mo­ment, [Page 15] could never have been thought of, much lesse effe­cted.

This had been, beyond all president, inhumane and terri­ble; but, the dismall effects that must have sprung from such an Act, had been much more dreadfull. The destruction (or forcing the residue) of the Royall Stock, the subversion of the Lawes, the ruine of the Kingdome, the utter extin­guishing of the Light and Glory of all, the true Religion, and Profession of the Gospel established among us, and the re­troducing of Egyptian darknesse, Babylonish fornication, and Romish Idolatry, like a flood, to the destruction of soules, as well as bodies, had all followed at the heels of that Infernall Thunder-clap.

Cursed therefore, and for ever cursed be their anger, for it was fierce, and their wrath, for it was cruell. And blessed be that God, who hath scattered first, and divided them into peeces afterwards in this our Israel, making them an asto­nishment, and an hissing, not in Europe alone, and among Christians; but, even in Africke (that wombe of Mon­sters) where very Turkes and Moores, and all sorts of Bar­barians, that heard of this monstrous Attempt, sate downe amazed, their hearts melting and failing within them at the report.

Indeed, if Jesuites be consulted, they roundly resolve it, not only lawfull, but meritorious; So did Garnet, and the rest before mentioned. What all the world justly con­demnes as an unjust rage, that they cry up as a commen­dable Zeale Of which more See the later end of the next Ʋse. anon. But this is so farre from excusing the fact, that it doth exceedingly aggravate the offence: for it drawes in Heaven, to father their bratts of Hell. Let them but once proclaime us Here­ticks and Schismaticks, and they may afterwards doe any thing else.

For our selves, though they brand as Heretical, those Di­vine Truths professed amongst us, Act. 24.14. wee confesse (and just­ly glory in it) that according to that way which they call Heresie, so worship wee the God of our Fathers, belee­ving all things which are written in the Law, the [Page 16] Prophets, and the Gospel too. And indeed, with them, this is our fault. And whereas they pronounce us schismaticall, we have often made good before the world, that wee never separated from the Catholike Church, but onely from the a­bominations of Babylon, Revel. 18.4. that we might no longer partake of her sinnes, nor receive of her plagues.

But let them account of themselves as highly as they please, and rang us among the rankest hereticks that ever were, they be yet to seek of a sufficient warrant for such a Prodigie: see­ing we have the peremptory judgement of Christ himself to the contrary, for the everlasting confutation of all such dam­nable doctrine, and the eternall confusion of all the broachers, and abettors of it.

In the Ninth of Luke, Vers. 51.52. we finde Christ, in a journey from Galily to Hierusalem, to keep his last Passover, and to offer up himselfe there a Sacrifice for our sinnes; and being on the way, he sends before to a village of Samaria, to take up some lodging. The Samaritans, for difference from the Jewes in Religion, but chiefly about the Place of worship (than which, at that time, a greater Controversie could not happen) refused to entertain him, especially now, that he was going up to that feast. And this heightned their offence of inhumanity toward a stranger, to an act of impietie against Re­ligion; refusing upon this ground, that he stedfastly set his face to goe to Hierusalem, Ʋers. 53. and they knew part of his businesse there.

His two Disciples James and John (who perhaps had been sent on that errand) in zeal for their Master, took fire at this, and presently put it to the Question; Ver. 54. Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? They not only make the Proposition, but avouch a President of great authority. Elias 2 King. 1. did so upon the old Sa­maritans; therefore why not wee much more upon these? That wrong was but to a servant; this to the Son of God him­selfe: And we desire no other revenge upon these, than he took upon those. But what is Resolved upon the Question, by Christ their Master? Surely he gives judgement against his owne Disciples, although himselfe were most concerned in [Page 17] the Cause. He will not have it so much as attempted, no not upon such impious Samaritans. For he both sharply rebu­ked the propounders of such a fiery Motion, saying, Ʋers. 55. Ye know not of what spirit yee are; and refuted them too, by the end of his comming, which would not consist with that Act of Eli­as; for the Sonne of man is not come to destroy mens lives, Ver. 56. but to save them.

Now then, if the Question be at any time put, Whether a Papist may lawfully blow up a Protestant, or otherwise destroy him, for difference in Religion, and upon pretence of Heresie, without Legall Triall? We can not better resolve it according to the minde of Christ, than by that Resolution, which Him­selfe gave to a Question of his owne Disciples, to this effect, Whether it be lawfull for a beleeving Jew, yea for Apostles, upon wrong done to Christ himself for difference in Religion, to set fire on a Samaritan? Wee see, Christ is cleerely and resolutely for the Negative: which is enough to secure all Cities and Villages from such a Desolation, and our Persons from such a Massacre, by any who truely follow Christ, while the World standeth.

Let it now be supposed by Papists, that our Religious King, Queene, Parliament, and all Protestants, were all out as bad as those wretched Samaritans; and, themselves as Catholike, as Apostles, or as Christ himselfe: yet, by Christs Resoluti­on, Protestants ought to have been no worse used by Papists, than the Samaritans by Christ.

Would Christ not endure that a contemptible Village of Miscreants should be destroyed, upon such a quarrell; and yet, authorise these, to destroy a whole Kingdome (yea Three Kingdomes upon the matter) with one puffe, upon a farre lesse occasion? If he would not permit such a punishment from Heaven, upon only Delinquents; would he approve the blowing up of many others, who, in the judgement of the Conspirators themselves were esteemed Innocent? God would not so deale with Sodome it selfe, when the cry of their sinnes called for fire from heaven.

But, if now we invert the scale, as justly we may; The In­stance will conclude more strongly. If Christ would not give [Page 18] way to the good, to bring fire on the evill; not to Apostles, to destroy hereticks and Idolaters; 2 Vse. nay, not so much as to pray for fire, even from heaven, althought the Prayer were to be put up by James and John, against Samaritans; would he warrant not only a Prayer for, but an execution by fire; not from heaven, but from hell; not by Apostles, but by Apostats; not upon Hereticks, but upon sound Professors of his Truth; not by Iames and John, whom he dearly loved, but upon Samaritans, whom all Gods people had cause to hate; but, by Samaritans, Priests and Jesu­ites, Traitors and Rebells (abhorred of God and man) upon Iames & Iohn, very Pillars of the Church, upon the Lords An­nointed, & upon the Assembly of all the Estates of the King­dom? Sober & Modern Papists thēselves are ashamed of this, in behalf of those furious Ones, of their own Party, who can­not blush. Nay, I appeal from Garnet, to Garnet: from Garnet sleeping, to Garnet waking: from his sleeping Conscience, consulted to approve it, to his Conscience awakened, when he was upon the Scaffold, to be executed for it. When the Question was first put to him by Catesby, Whether it were lawfull in some Case, to destroy the innocent with the guilty? This Good Widdrington ubi supra. Father, so soone as he apprehended the Conspira­tor to be in earnest, peremptorily resolved, that, no doubt, it was; if the good comming by it, might make compensation for the losse of their lives. So that with him, Rom. 3.8. Let us doe evill, that good may come thereof, was good Doctrine, though S. Paul di­sclaim'd it.

But, when he came to die, Conscience compelled him to change his note. Then, he confessed to a Noble E. of Manch: to whom Gar­net confessed, M [...]rtis sententi­am justissimè in cum fuissè pro­nunciatam, &c. Lord, yet li­ving, that, for concealing this Treason, the sentence of death was just upon him. And being led to the side of the scaffold, to sa­tisfie the people, hee (as Me in Regem peccasse confiteor, quod mihi est de­ [...]ori, quoad mali conscius fui, scil. in reticendo Et hoc nomine, veniam a Regia. Majestate supplex pe [...]o. Machina­tio contra Regem & regnum san­guinolenta erat, quam (que) si pe [...]acta fuisset, ego ipse in imis sensibus & toto animo de [...]esta [...]u [...]s e­rum. Dole [...] sane maxime & pe­racerbe fe [...]o, Catholicos tam atrox & immanc facinus suscepisse. Ibid. Widdrington reports him) freely said, I confesse I have offended against the King, which is now my griefe, in that I was guilty of this Treason, in concealing of it, for which I humbly crave pardon of his Majestie. The Con­spiracie against the King and Kingdome, was bloody; and had it been executed, I my selfe should have abhorr'd it from the se­crets of my heart, and with all my soule. And verily, it is my greatest griefe, and with much bitternesse I feele it, that Catho­likes [Page 19] undertooke such a cruell and outragious Villany. And, upon th Gallowes, Eosque ad­horto: ne ejus­modi proditioni­bus & rebellioni­bus contra Regē se [...]mmesceant, ibid. inf [...]a. hee exhorted all Catholikes, that they would never more have hand in such Treasons and Rebellions a­gainst their Soveraigne. Thus farre our first Ʋse: the next is this.

Learne hence what to expect, as from all wicked men in general, so from all the brood that be Agents and Factors for Rome in particular; whether Lay, or Ecclesiastique, Never expect better from them. Regular or Secular, to the end of the world. Surely, no better than from the rageing Sea, when it cannot rest. Nothing but rage and wrath, Conspiracie and crueltie, Treason and Rebellion, so often as power and opportunitie meet. Whether Prov. 29.9. they rage, or laugh, there is no rest. Mic. 7.2.3. &c. They all lie in wait for blood, they hunt every man his brother with a net, that they may doe evill with both hands earnestly, the Prince Witnesseth Pope, and o­ther his Adhe­rents. asketh, and the Iudge judgeth for reward, and the Great man uttereth his mischievous desires: so they wrap it up. The best of them is a briar, the most upright is sharper than a thorny hedge, &c. Therefore trust yee not in a friend, put ye no confidence in a guid, keep the doores of thy mouth from her that lieth in thy bosome, if this way addicted.

What then should you listen to any of their Syrens songs, for abrogation, or mitigation of the Lawes made against them, for toleration of their Religion, or for trusting of them, as some would perswade? They are no Changelings. Can the Ethiopian change his skinne, or the Leopard his spots? Jer. 13.23. then may they also doe good, that are accustomed to doe evill. I urge this the rather at this time, not only because the very Delive­rance, which wee this day celebrate, rings loud in your cares, neither to trust nor tolerate them any longer, and strongly moves for a Ne admittas, against them; but, be­cause also, even during this very Parliament, you find the old spirit of rage and trechery, walking too openly, and boldly a­mong them, and too often pressing too neere upon you. Let it not move you, that now they are in a Petitioning veine, and seem to Petition for some indulgence, professing all Loy­alty: For just so they gave out, while they were preparing their materialls for the Gun-powder Treason: then they [Page 20] would Petition for a Toleration of Religion.

Comming they are to manage their Cause, and means they have more than ordinary to advance their Party: the more reason, you should have a more vigilant eye, and a more a­ctive hand over them, to secure the King, and the Royall Seed, Religion, your selves, and the Kingdomes, against all their machinations. The better to quicken this Care in you, I shall humbly leave with you these Foure Remembrancers. First, That they have never been quiet, but continually con­triving of Treasons, ever since the Reformation of Religion. Secondly, That this practice is not from the Lawes made a­gainst them, See Discourse of the Powder-Treason in K. Iames his Works. but their very Religion it selfe leades them unto it. Thirdly, That their Priests are bound to infuse these prin­ciples of their Religion into them, and to presse the use of them upon all occasions. Fourthly, That to induce their Di­sciples to swallow those Principles, and accordingly to act them when occasion serveth, they propound great rewards and glory to such as shall attempt them, and defend and mag­nifie those who have formerly miscarried in them. Each of these I shall now make good unto you in order, with some enlargement.

I. They have never rested from plotting of Treason since the Refor­mation.1. They have never been quiet, but alwayes hammering and contriving or solliciting and driving on desperate Plotts and conspiracies, to destroy their Sovereigne, to abolish Religion, to subvert the Lawes, and to expose the Kingdoms to a prey of any forreigne Enemie that would lend them either aide, or countenance, ever since the happy Reforma­tion of Religion in the glorious Reigne of Queen Elizabeth, unto this very day.

It is not my purpose, nor will it suit with the short limits of a Sermon, to make a relation of the Treasons themselves, but only to give a short Catalogue of the Chiefe Actors in them, leaving the rest to Historians, who have reported them to the World.

I know it goes for current, that the Papists of England were quiet enough for the first 11. yeeres of Queen Eliza­beth, before any Lawes were made against them. And in­deed, in comparison of after times, this may be in part ad­mitted [Page 21] to be true. Howbeit, in those first yeeres, many of them went over Sea, and there laid the foundation of future mischiefes here. There were others at home, that held strict intelligence with those abroad, doing that more secret­ly, which afterwards was more openly pursued, and avowed.

It is true, that while Paul the Fourth, and Pius the Fourth sate Popes, their unwillingnesse to make disturbance here, held our Papists in more quiet. Yet when Pius 4. dispatched a Nuncio to Queene Elizabeth, Paul 4. was Pope when Q. El [...]z came to the Crown. Pius 4. succee­ded next, and sate t [...]ll the Seventh of her Reigne. Continuat. of Martins histo­ry, at the yeere 1561. out of Cambden their friend. with a kinde mes­sage (as he took it;) his Nuncio could not be admitted to enter England, because so many, bred up to the Popish Religion, laboured to make troubles both at home and abroad. And this happened about the Fourth of her Reigne.

And if you doe but remember, from Whom, the Guises then procured the French King to claime the English Dia­deme, and sollicited the Pope to excommunicate the Queen; as did the Count of Foria, at Rome, in behalf of his Master, the Catholike King, about the same time; and, that divers Eng­lish Papists had applied themselves to those Princes; to assist in reducing the Romish Religion here; You will finde they had no great cause to boast of their loyaltie. Especially, if you consider that Arthur Pole, and his Brethren had no small party among the Papists here at home, to assist in that horrible Treason against his Sovereigne, for which hee and others were after arraigned, and condemned.

But when Pius the Fifth, the next Pope, mounted the Chaire, our Romanists began to be more active and bold. For when once his turbulent disposition was knowne, the Popish Party, by the helpe of Cardinal Alan, first obtained a Colledge for English Seminary Priests at Doway, Anno. 1568. which indeed proved the seminary of all the Treasons and Rebellions which after followed. That Colledge was after multiplied into two; one, at Rhemes, set up by the Guises, the other at Rome, erected by Gregory 13. Anno 1580. after Requesenius, Governour of the Low Countries under the King of Spaine, had thrust them out of their first Nest at Doway. And from these places were they upon all occasions sent hither, to poyson the Subjects with Principles [Page 22] of Treason, which every yeere produced much trouble and danger.

No sooner were they warme in their first Cells at Doway, but Pius 5. Excommunicated Q. Elizab. at Rome, absolving all her subjects, and cursing all that should longer obey her. An 1569. After which exploit, he sent over his Bull Decla­ratory thereof, by Morton, an English fugitive, who bring­ing it to Ridolf a Florentine, divers Copies of it were first secretly scattered among our Papists, and then the Breve it selfe fixed on the Gate of London-House.

By which time, the Priests, and other active Factors for Babylon, had wrought farre upon sundry Nobles and Gen­tlemen of great place, whom they either found, or could make discontented with the present Religion, Govern­ment, or State of things, or whom they discerned to bee ambitiously affected, or most apt for intelligence with for­raign Princes, that either maligned our Religion, envied our Prosperitie, or cunningly endeavored to possesse them­selves of this Crowne; which have been the destruction of many a Noble Spirit, and the ruine of many Ancient Fami­lies of this Kingdome.

Among the many Examples of this kind, may be reckon­ed up the Rebellion of the unhappy Earles of Northumber­land and Westmerland, and sundry other their Complices, as the first poysoned fruit of the Popes Bull, in the same yeere wherein it was heer scattered among the Papists. And from the said cursed fountaine, issued all those bitter streames of Treasons of Stukely in Ireland, at the same time, of the Stanlies in Darbyshire, of Iohn Trogmorton, and Brooke, of Sanders and Bristow, of the Nortons, Barne, and Mather, of Doctor Story, the persecuting Civilian, of Shirwin, Parsons, Campian and Kirby, and many other Priests and Jesuites, to the number of above 120. of Somervile and his adherents, of Mayne, Nelson, Tompson, and the rest of that Crue, of Payne, and his 50. Resolutes, hired by the Pope to murder the Queen, of Francis Throgmorton, Paget and Englefeild, of bloody Parry, of some inveigled No­bles, [Page 23] of Babbington, Tichborne, and the rest of that pack, of the same Babington, Charnock and Savage, in a second Devilish Designe, of Lopez, of Stanly, of Cullen, of York and Williams, of Creswell (who in his Philopater) and of Parsons (that in his Doleman) fomented that Treason of Stanly and the rest, of Squire, of Garnet, Winter, See Stat of 3 Jac. 2. Caresby, Tresham, and others, who in the last yeere of Queen Elizabeth, travailed with the King of Spaine, to joyne with the Papists in England, to depose the Queen, and to extir­pate Religion, beside many moe that never came to light.

Nor did their rage die with that Lady, but so soone as King James came among us, Watson and Clerk found a way to instill Treason into sundry Nobles and Gentlemen, against the King and Prince, before the Coronation. And for a Coronis of all, the Salt-Peter men in the Gunpowder Trea­son (of which I have spoken before) can not be forgotten. I spare to speake of their continuall Treasons and Rebellions in Ireland, or of that memorable Designe in 88. which how­ever it was attempted by Spaine, yet all men know the fast tie betweene our Papists and the Spaniard, their continuall correspondencies and combinations with him, and the thundering Bull of Pope Sixtus Quintus, then sent a­broad, for confirmation of the severall Bulls made by his Pre­decessors, Pius 5. and Gregory He held con­sultation with Spaine, to invade England and Ireland both together, An. 1576. His aime was to make his base Son, James Boncampagno, (Marques of Ʋineola) King of Ireland. Ex­cellent zeal in a Pope! not to gain soules to Christ, but a Kingdome for his owne Ba­stard. 13. against Queene Eli­zabeth, to the end our Papists might more cheerfully assist in that bloody Enterprise, and none dare to adhere to her against a forreign Enemie.

Nay, let me adde, that even now, while this very Parlia­ment is sitting, and Papists Petitioning See their printed Petit. in the Dial. betvveen a Par­liament man, and a Catholike. for indulgence and libertie, and for taking away the Lawes made against them, neither England, Scotland, nor Ireland, have been free from desperate Conspiracies and Treasons, wherein sundry of their Party have been principall Actors. What should I tell you of the Designes upon the Armies in the North, of the Damnable Attempts of our Treacherous Fugitives now a­broad, and of the open Rebellion in Ireland: God grant wee heare of no more neere-hand. But yet, these may instruct you, that if you would have Peace with Rome, [Page 24] Rome will have no peace with you: and that, to pluck up the hedge of your Lawes, is to lay all waste; for they will ne­ver be quiet, till either by your Care and Wisdome, you have secured them from doing more mischiefe (which will ne­ver be, while their Idolatrie is permitted, although but in se­cret Your Highnes may assure your selfe, that the Adversaries wil not change their Dispositi­on, unlesse ei­ther we were reduced to their blindnesse, or they drawn to imbrace the Truth with us. Bishop Carelton, Epist. Dedic. to Prince (now King) Charles, before his Book of Thankfull Re­memb.) or till they have brought us all under the line of con­fusion.

If it be said, that the only Reason of their often Conspi­racies at home and abroad, hath been the strictnesse of the Lawes made against them for the faults of a few, whom they condemne as much as wee: and that if those Lawes (now that the occasions of them cease) were but repealed, they could, and would be as Loyall as any, notwithstanding their Religion.

I answere, that for the Lawes made against them, they may thank only themselves, that have so much abused Royall Clemencie and Goodnesse. But what ever the Lawes bee, none have been put to death, save only for Treason. And even among those that have come within this compasse, ma­ny have escaped with banishment. And when the turbu­lencie of some have enforced the State to execute them, yet others too guilty, have been spared. For, Queen Elizabeth, shortly after the proceedings against Campian, and some of his fellows, Bishop Carelton. sent away 70. Priests in a very short time out of England; some of which had received, and the rest had deserved sentence of death for Treason.

Neither have our Lawes been so rigid, nor so rigidly exe­cuted against Papists here, as theirs have been against Prote­stants. Nor have Papists been exposed to such Butchery, as is too too frequent where Papists domineir. Witnesse the Spanish Inquisition, wherinto, if any Lutheran be se­cretly conveyed, they put him not to a legall triall, but give him their Marshall Law. For, as Hoffeus the Jesuite was wont to bragg, they hold it a good peece of Pietie, in­stantly to commend him to the fire, ut anima ejus in curru ig­neo ad inferos trahatur, that so his soule might be forthwith carried to hell in a fiery Chariot; as one Hassen Muller. Hist Iesuit. cap. 6. bred among them, reporteth of him.

Nay, sundry degrees of Dignitie and honour, have been (in later times, especially) heaped upon divers of them; yea they have been admitted very neere to his Majesties Sa­cred Person, and trusted with Offices of greatest honor and trust in the State. And yet neverthelesse, neither any, nor all of these favours together, either doe, or can secure us of them: and that, for the Reason contained in the second Re­membrancer, which in the next place followeth.

2. It is not our Lawes, 2 Remembran­cer; Their it ve­ry Religion teacheth Rebel­lion, and so they drinke in Principles of Treason with the Principles of Popery. but sundry Principles of their very Religion, that makes them disloyall, and carries them still on upon Treasons, and Rebellion, and would doe so, although the Lawes made against them, were all repealed. So that in this sense, our Publike Prayer, appointed for this day, as it was first penned and published; viz. that their faith is Facti­on, their Religion is Rebellion, &c. was no slander, but a just Character of their Antichristian Profession; and is unjustly altered, what ever hath been boldly said, and published, to justifie the alteration.

To make this good, I shall not need to ravell into all their Doctrine; but only to give you a list of such Principles of theirs, as are obvious in all their writings, and notoriously knowne to all the world.

And first, Read but any of the Popes Bulls, and you need search no further for proofes hereof. who knows not that with them all Protestants are condemned for Hereticks, Princes themselves not ex­empted. 2. That no faith is to be held with Hereticks, be­cause Hereticks themselves are fallen from the Faith; and so doe forfeit all Priviledges, wherein keeping of Faith with them, might oblige others, or steed them. 3. That Hereti­call Princes excommunicated by the Pope, are forthwith de­prived, and deposed of all Princely dignitie and Soveraignty, their subjects are discharged from all alleigance, and are ac­cursed, if they further obey them. Witnesse the Bulls sent out against Queen Elizabeth, by Pius 5. Gregory 13. and Sixtus 5. and the writings of not onely Bellarmine and Sua­rez, and other Forreigners, but of Alan, Saunders, Parsons, Creswell, and sundry other of our Apostate English, who have defended these Bulls and Positions, even unto death, 4. Our English Papists doe all professe to adhere to the [Page 26] Pope, as supreme in all Spiritualls and Ecclesiasticalls (their owne King having nothing to doe herein, but only in Tem­poralls;) and, to obey the Pope, before all the world, in things of this nature. 5. They know that the Pope doth professe and publish, both by doctrine and practice, that hee hath po­wer to excommunicate the greatest Potentates, if hereticall; to command all Catholikes in all things, in ordine ad spiritu­alia, that have any reference to the Catholike Cause; that all Catholikes are bound Bulla Pij 5. An. 1569. The Copy of which Bull you may finde in any of the An­nalls, or Chro­nicles of that time. to obey him (if he command it) un­der paine of damnation, in opposing their Soveraigne, with­out disputing his commands; and that he hath power to dis­solve all bonds, covenants, leagues and oathes, as he shall finde conducing to the advancement of the Catholike Faith; So that, if he list, no bands, humane or Divine, no oathes, never so solemnly taken shall binde Papists; for when occasion serves, the Pope can, and will release them from all obligati­ons of God or Conscience, of Nature and Nations: And they must submit unto him without regret. Nor is heer any place left for tergiversation. For first, if they shall plead, that these have been the private opinions of some Jesuites, and hot-spurres, to bring their Religion under hatred and oblo­quie; they must remember, that they may not put the Defini­tions of Trent, nor the Popes Definitive sentences e Cathedra, among private Opinions; if they will acknowledge any thing to be Publike, and their Pope infallible, when he de­crees from his Chayre, which they dare not denie, without renouncing their Religion, and incurring the crime of he­resie.

If they alledge, secondly, as some doe, that how ever some Treacherous spirits have been too blame, and too ma­ny Jesuites have been Incendiaries, as well in their writings as in their practices; yet, the more moderate Catholikes have ever condemned those facts and writings; and that not onely by word, but also by Bookes published to the world: witnesse Widdringtons Apologie for the Oath of Alleigance, his Defence of his Apologie, his Supplication to Pope Paul the Fifth, his Appendix to that Supplication, &c. Witnesse also Watsons Quodlilets, the Jesuites Catechisme, and many [Page 27] more: and lastly, witnesse their Petition to the present Par­liament, and their Protestation annexed, wherein they pro­fesse all ready and cheerfull obedience to the King, in all Civill and Temporall affaires; to take the Oath of Allei­gance, So they be not bound to sweare opinions; to di­sclaime all forreigne Power, Papall or Princely, that should pretend authoritie to assoile them of that Oath, &c.

I must briefly answere, that albeit they have in words pro­fessed a dislike of Jesuitical Practices, yet still they hold of the Pope, for the whole frame of their Religion, and vow obe­dience to all his publike Definitions: and, what these be, you have before heard in part. Next, it is true, that Widdrington hath written modestly, yet was he faine to purge for it to the Pope; and after all, to goe off with disgrace. And who knows not, that shortly after some Seminaries had admired, and extolled to the heavens, the Bull of Pius 5. against Queen Elizabeth, and blasphemously perswaded the world that it was indited by the Holy Ghost, they set out a Booke (on purpose to lull the Queen and the State asleep) to admo­nish the Papists of England not to practise any mischiefe up­on the Queen, for that Catholikes might use no other Arms, but teares, prayers, watchings and fastings, against their Ad­versaries? Yet who is ignorant of the daily conspiracies that the Papists in those times, and during all the rest of Queene Elizabeths reigne, did desperately involve themselves into, to their owne destruction?

And what though Watson and other Secular Priests (ra­ther out of emulation and envie, than true Loyaltie) wrote some volumes against the Iesuites, when they began to over­beare the Secular Priests here in England: yet this was not so great an argument of their fidelity, as of their spite and subtiltie: for we know that even that very Watson and Clerk (another of his Confederates) was afterwards the desperate propounder and ring-leader of that foule Treason against King Iames, and Prince Henry; for which hee and Clerk deservedly suffered the reward of Traytors, in the first yeere of King James.

And albeit there be lately cast among you a Pamphlet, [Page 28] or Dialogue between a Parliament man and a Roman Catho­like; what credit can be given to that which no man avows, no man ever presented to you? It is, I confesse, a cunning piece; but, shamefully blending what cannot be answered. And it is cunningly published, perhaps for a dangerous end. If the Parliament thrive, and carry on their businesse, as is de­sired; then, this Book shall be vouched as a faire profer of the Catholikes, rejected without consideration. If any di­saster happen, and that Romanists doe chance to get a Day; then, if this Petition and Protestation be pressed upon them, they will boldly aske you, What Catholike did ever avow, or owne it? It is but a Pasquill, they will not be tyed by it.

And againe, Suppose they take the Oath, and Protestati­on, mentioned in that Pamphlet; what are we the neerer to safetie, when they still must hold that the Pope can dispence with any Oath; and therefore with this, even when they have taken it? For, doe we not see them take libertie to doe so, with the Popes owne Bulls? Did not Parsons and Cam­pian in the yeere, 1580. (notwithstanding their strict Oath, to obey the Pope in all things) procure a Dispensation to free all Catholikes from obeying the Popes owne Declaratory Bull of Excommunication against Queen Elizabeth, till a better opportunitie; when as yet in the meane time, all o­thers should be under the Curse of it, who did not presently obey it? Quo teneam nodo? what Oath or Protestation then, will hold a Romish Catholike in obedience to a Prince, by them accounted hereticall; when, no Decree of the Pope himself shall hold them, if they finde it not seasonable? When there is no remedy, they will yeeld to any thing: but when they see their time, they will doe any thing.

Bishop An­drews on Nov. 5. 1616. on [...]s [...]y. 37.3.I shall therefore close up this, with a passage or two out of two Grave Authors, one a great Bishop, in a Sermon to King James. Where speaking of the prodigious Doctrine of Bel­larmine, in reference to the Primitive Christians, and our moderne Papists, and of the reason the Cardinall gives, why the Christians of old did not rise up against persecuting Emperors, Id fuit quia deerant vires; the Bishop makes this collection, As much as to say, if they now in [Page 29] these daies be so as they were, carry themselves quietly, it is quia non sunt vires: and to hold no longer, than Donec e­runt: and then you are like to heare of them, to have them goe againe with such another birth. You shall have them as mild, as Gregory the First, when they have no strength; but as fierce as Gregory the Seventh, when they have. And afterwards thus.

See ye not, next under God, whereto to ascribe our safety? Even to non erant vires: there is a point hangs on that For, while that lasts, while ye keep them there, yee shall have the Primitive Church of them; have them lie as quiet, as still, as ever did the barrells in the vault, till vires, like fire come to them; and then, off goe they: then nothing but depose Kings, dispose of Kingdomes, assoile Subjects, arme them against their Soveraignes: then, doe they care not what. But, if the Powder take not fire, thou shall you straight have Bookes tending to mitigation; then, all quiet againe. Certainly, thus standing, it were best to hold them in defectu virium, to provide ut ne sint: to keepe them at non sunt vires; till time they be better minded in this point, and wee have good assurance of it. For, minded as they are, they want no will, no virus: they tell us, what the matter is; strength they want; they write it, they print it, and si adessent vires, they would act it in earnest.Thus Hee.

The other of my Authors having reckoned up a Cata­logue of the damnable Doctrines of Popery; Dr. Prideaux, on Nov. 5 on Psal. 9 19. Num. 8. professeth to have done it to make it appeare to those that would willing­ly be better perswaded of their Doctrine, that the Doctrine it selfe directly warranteth Treason, let the Traitors be what they will, and that none can be an absolute Papist, but (if hee throughly understand himselfe, and live under a Christian Prince, 3 Remembran­cer. Popish Priests are bound by them, Oath, to inculcate those Principles of Treason. that hath renounced the Popes Authori­tie) must needs, being put unto it, be an absolute Traitor. And so I have done with my second Remembrancer.

Thirdly; My Third is this, that you would please to Remember that the Education and Profes­sion of all Priests and Jesuites that come over hither under [Page 30] pretence of administring Popish Service and Sacraments to Romish Catholikes, doe binde them to infuse other principles of Treason into their Proselytes, and to stir them up upon alloccasions to act it. I shall not need to trouble you with a List of the Loyalists Rules, nor of the Testimony of Pope Ʋrbane 8. in his Bull of Canonization of Ignatius Loyola, touching that Societie, that beyond all other Fra­ternities, they are the Chiefe, and most strenuous Propug­ners of the Popes Authoritie, or rather boundlesse Tiranny. nor wil I stay you with a repertory of the Jesuites Vows; and how farre that of blindfold obedience, is to be extended. The Secular Priests have done this at large, See Wa [...]sons Quodlibets, & Iesuites Cate­chisme, transla­ted by the Se­culars here. whereby they have concluded the Iesuites to be Traitors both for Tenets and practice here in England. I shall only acquaint you with what even the Seminary Priests themselves (who are not Iesuites) are bound unto by the Pope himselfe, in his Constitutions for the ordering of the English Colledge at Rome, whereof wee gave a touch before. And I shall give it you out of Mart. Aspilcueta, Doctor Navarrus, an Author without exception, l. 3. Consil. & Resp. Concil. 1. de Regular. Romae in Collegio Anglorum est Statutum, & Constitutio Pa­palis, ut quicunque illud ingredi voluerit, teneatur jurare se, post tot annos, pro defensione fidei Catholica in Angliam pro­fecturum, illamque ibi publicè & privatè praedicaturum. At Rome, in the Colledge of the English, it is a Statute, and Papall Constitution, that whoever will be admit­ted into that Colledge, he be tyed to sweare, that after so many yeeres, he will travell into England, for defence of the Catholike Faith, and there preach it both in publike and private. Now what that Faith is, you have heard in part, in the former Remembrance; and, how they have de­fended and preached it here, Tiburne, and such other Pul­pits can bear them witnesse; Dia. between a Parliament man, and a Catholike. pag. 13. And Priests they say, they must have, while there be any Catholikes in England. Nor can it be unknowne unto you what influence they have into the Papall sect, of both sexes here, what power they exer­cise over their Consciences, what esteem and honour they [Page 31] have among them, upon this very reason (among other) that these Priests are in daily hazzard of their lives, to doe them service, which makes them more apt to drink down any poysonous Positions that these Seminaries can admini­ster to ignorant Disciples: and so, under pretext of Reli­gion, they can, and doe at their pleasure, wrap them up in desperate Treasons, ere they be aware. And whither can they not leade them by advancing the Popes Authoritie o­ver all, in ordine ad spiritualia, and by continually inculca­ting in their eares, that all Protestants are but a pack of He­reticks, which the Catholikes are so to look upon, and pro­secute, as the Pope shall command, and direct.

To say, Dial. between Parl. man, and a Cathol. p. 9. that no Excommunication can deprive any man of his temporall estate and goods, at least in Countries where Protestants either are the greater part, or permitted in great numbers; is but only to cast a mist before weake eyes: for, first they know, that where the Pope excommunicates a Prince, he commands the subjects to rise against him, as before appeareth; Next, the exception here, of Protestant Countries, or numbers, doth cleerly discover the Fox in the Lambs-Skin: for this plainly tells us, that the Popes Cen­sures cannot take place where Protestants be too strong for Papists; and so, by this you may discover what they will be at, when their Party shall so much encrease, as to be a­ble to master the Protestants in England; as they begin al­ready to doe in Ireland; which I hope will not be for­gotten.

4. My last Remembrancer is this, 4 Remembran­cer. Corrupt­ing mens Con­scienc [...]s and affections with baytes of re­ward, and glo­ry, to attempt those Treasons which their Principles doe egge men on unto. That Priests and Jesu­ites doe ever corrupt the Judgements of their Followers, and Instruments of Assassination and Treason, with poyso­nous positions, touching the nature of such Facts; and bribe their consciences with strong baites of Reward, and Glory to all that will undertake the acting of Treasons and Rebellions, at their instigation: which is one of the strong­est and most dangerous Incentives to any new villany, that can be invented. For men that either are sensible of Re­ligion, or desirous of glory, cannot be kept back from [Page 32] any Attempt, which is pronounced not onely lawfull, but noble and meritorious for advancement of their Religion. Difficultie and danger being then a whetstone rather than a Dissuasive to generous mindes, thirsting after honour by publike service.

It hath ever been their manner to animate, not single Assassinates alone (as Hall did Somervile, the Pope and the Cardinall de Como did Parry, Ballard did Babington, Creswell did Stanly, Holt did York and Williams, and Walpoole did Squire;) but even all whom they can draw into any desperate designe of Treason, by maintaining that the Act, being against Hereticks, is not onely justifiable, but commendable and glorious. Now what rewards have been promised to Traitors, if they doe the deed, and what glory of Martyrdome they purchase in heaven, in case they miscarry, all our Chronicles doe amply speake.

Thus it fell out in the Gunpowder Treason. Catesby, and some others at first had, or at least pretended scruples of the Lawfulnesse of it. Garnet and other their Ghostly Fathers being consulted, pronounce it lawfull, and full of merit, and encourage them in it. Catesby had likewise groun­ded himselfe upon the Doctrine of Father Creswell, In Philopa­ter. §. 2. that a Prince manifestly hereticall, falleth from all Prince­ly Power and authoritie, even before any Legall Sentence passed by the supreme Pastor against him, to both which he added the infallible judgment of Clement. 8. who in two se­verall Breves, one directed to the Catholike Nobilitie, and Gentry of England, the other to Father Garnet, enjoyned them not to permit any but a Catholike Prince to succeed Queene Elizabeth: Hence hee concluded; Hee, who then might lawfully be kept out, may now as lawfully be thrust out. Pope Clement enjoyned the former, Ergo we may doe the later. And thus, armed with poysoned Di­vinitie, Hee and his fellowes resolved (and indeed, who, so Principled, would have scrupled) most despe­rately to goe on with that wickednesse, impatient of all letts and delayes.

Thus other Traitors have found Popish Doctors for­ward to warrant their most desperate Rebellions. So had Oneile first, and Tyroen afterwards, the publique Ap­probation of the Universitie of Salamancha in Spaine, be­fore they displaied their Rebellious Banners. Yea so care­full are the Popish Priests and Jesuites, not to suffer their seduced party to coole in their resolute intentions of holding on any Rebellious course when opportunitie serveth, that they are ready to defend and justifie the vi­lest attempts that have mis-carried, lest any of their facti­on should be discouraged by the terrible executions done upon Traitors who have perished in and for their Ca­tholique Treasons.

Hence it is that so many great Pens have been imploy­ed to justifie the Gun Powder Treason, and so much ho­nour conferred upon the Arch-Traitor Garnet, after his execution; and so much grace done at Rome to Tesmond, and Gerrard that escaped the hand of Justice here. As for Garnet, Vbi supra. even Widdrington complains to Pope Paul the fifth, that (to the great scandall of Religion) His Holi­nesse had permitted Garnet to be put in the Catalogue of Martyrs, his picture to be worn in Medals, his image to be set upon the very Altars in Churches, and his bones worshipped as holy Reliques, &c. and much ado made about a supposed stramineous Miracle of Garnets face found in a straw, which Widdrington confutes and de­rides. And well he might, when Garnets own Confession at the Gallows, proclaimed him to be far wide of a Mar­tyr, as before hath been shewed. He likewise complain­eth that Gerrard, another bird of that Nest, had been seen taking of Confessions publiquely in S ^t. Peters Church in Rome under the Popes Nose; and that Tesmond (another of the Conspirators) was made Publique Penitentiary at Rome, and Confessor to the Pope himself: and all this, after this barbarous Treason was discovered, and ec­cho'd over all the world.

Now, what, I say, can the meaning of all this be, but still, by impudent bolstring up of such unnaturall Tray­tors, [Page 34] to animate and encourage all Assasinates and bloody Conspirators to hold on in this Devillish Trade of Trea­son, when so ever any good sons of his Holinesse shall be called upon to do him any further Service in the like kind.

Nor is it at all to be heeded that the Papists here do condemne it: for, openly they dare do no other, for fear of their necks: but, that in secret they cannot abhorre it, is manifest by this, that the Pope hath given not onely countenance to it, but laid the foundation of it by those Buls of Clement the eighth, last mentioned. They must not condemne that, which their Infallible supreme Pa­stor hath pronounced (not as a private fact, but even) ex Cathedra, out of his judiciary Tribunall to be warrant­able and necessarie, namely, to keep any man out of the Throne, be his Title what it will, till he take an Oath to advance their pretended Catholique Faith. For, thence Catesby, as you have heard, concluded a Warrant for that detestable Treason. And from thence all Papists in the Kingdome, who attribute any validitie to the Popes Buls, may draw the like encouragement for any Conspi­racie So did Saun­ders make use of the Bull of Pivs 5. to ju­stifie a Trea­son of Stanly and York in the Low Coun­tries, in delive­ring up of Da­ventry (a strong Town pertaining to the Ʋnited States) to the king of Spain; because he kept it in the name of Q. Eliz. who had it now as a Cautionary town from the States, and she (as he pretended) was deprived by the Pope of all Soveraigntie, and Dominions, and therefore Stanly did well, and others might do the like with any of the rest. and Rebellion in any time to come, against any Successour of Queen Elizabeth, that doth or shall re­nounce the Pope and Popery, if the Conspirators finde themselves strong enough, or subtle enough, by stabbing, poysoning, blowing up, or any thing, to dis-throne their Soveraigne, and to destroy all that take part with him, and endeavour to support him. And so I have done with my Remembrancers, which I desired to leave with you. And all that hath been hitherto spoken in the large prosecution of this second Vse, is but to arme you with Resolution never to give way to any Toleration of Po­pery, or trusting of Papists. But this is not all: for, I must briefly adde,

A Third Ʋse, to exhort you all, not onely not to to­lerate [Page 35] Popery, or to trust the pertinacious imbracers of it, 3. Vse. but also to improve all your wisedome and power to de­stroy Popery, and to reduce (if possible) those many thousands of poore seduced souls, that, having not known the depths of Satan, are miserably hood-winkt by Anti­christ to withstand the light and their own salvation. For, till then, they will never be at an end of their Rage against us. And whosoever withstands their Idolatrie, if they have power, they will be sure to ruine him; because Popery, like Pharaohs leane kine, seeks to devoure all true Religion that doth oppose it, and all that imbrace the the true Religion opposite unto it. They may dissemble, but can never put off their wrath and enmitie against those whom they behold as Heretikes, and as men ap­pointed to make fewell for hell; as, by their malicious, Idolatrous, Traiterous Priests and blinde Guides, they are taught to judge of us.

It becomes not me to prescribe You the way how to proceed herein, as You are a civill Body now trusted by the King and Kingdome, with all we have, but our souls, and our God. I know there be many excellent Lawes for this purpose alreadie made; and oh! that your Wisedoms could finde out a way to their effectuall execution! But if any thing may be added, for the taking away of their children, and training them up (at the parents cost, if they have wherewithall) in the nurture and fear of the Lord, that so there may not still be new generations of Papists; I presume it would be a Noble and Pious Ser­vice, for which the souls of many thousands would for ever blesse you, by whose means they should be delivered out of the power of that Aegyptian darknes, and transla­ted into the kingdome of Jesus Christ.

But, for our selves, as we are Christians, let me exhort you still to look upon all wicked men as having great wrath and rage within them conceived against us, and that we look upon our selves as not free from their ma­lice and fury for the future, how often soever they have attempted against us, and been disappointed by God in [Page 36] all their wicked attempts. And not onely so, but that we carefully exercise our selves in these particulars.

1. Be prudently vigilant over our enemies, watching over them Mat. 10.17. with all circumspection and prudence; but, no way diffident of our Isa. 7.4. & 9. God.

2. Pray that either Psal. 7.9. the wickednesse of the wicked may come to an end, or that God would Psal. 10.15. breake the arme of the wicked and the evill man, and that he would Psal. 58.6. breake their teeth in their mouth. And if this will not do; then, that he would destroy them, and make them still to fall by their own counsels.

3. But above all, labour to make our peace with God, and to walk humbly with him. For if the wicked be still out with us, have we not the more cause to keep in with God? Beware of going on in any course of wickednesse, as you love your lives (to say nothing of your souls,) lest God let loose the strong Buls of Basan, and the young Lions that are greedy of prey, upon you. Yea, beware lest mans rage and Gods wrath do meet, and both fall upon you at once. Oh how dreadfull must that needs be! If Israel be once a people of Gods wrath Isa. 10.6., every base, proud idolatrous Assirian shall tread them down like the mire in the street. Even Sampson shall fall by the uncircumcised Philistines, whom before he slaughtered by heaps. Thus Israel found it in Joshua's time. When they had once sinned in taking of the accursed thing, even the accursed men of Ai shall be too good for them, Josh. 7.4.5. three thousand Israelites shall not be able to stand against 36. of the ene­mies, but flie and be smitten before them. But on the other side, if we labour to maintain peace with God, if Psal. 3.6. ten thousands of people beset us round about, we shall not be a­fraid: no, Psal. 46 2.3. though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roare, and be troubled, and the mountains shake with the swellings thereof. We can never miscarrie by all the rage of all the enemies in the world, so long as we betray not our own selves into their hands. For, there is a God that sets and orders all, as we shall see in the [Page 37] next point, to which I now come. 2. Observa­tion.

2. Let the rage of wicked men be what it will, it shall one­ly raise that glory to God, and benefit to his people, which the wicked never intended; and ever fall short of that issue which they chiefly projected.

This point hath two branches, which we must distinct­ly prosecute.

Branch. 1 The first is this, that be the rage (which is permitted to break forth) what it will, The rage that breaks out turns to Gods praise. it shall onely raise that glory to God, and benefit to his people, which was never intended by the wicked.

As for the wicked it is as far from their hearts to in­tend Gods glory, in their rage, as heaven from hell. If God make them Isa. 10.4. the rod of his anger against a people of his wrath, to do Gods work (not their own,) you shall be sure to finde them like that Assirian King, who being sent by God in such an errand, Vers. 7. He meant not so, neither did his heart thinke so; but it was in his heart to destroy, and to cut off Nations not a few. Howbeit the most wise and omnipo­tent God who is alwayes zealous of his own glory and his peoples good, intends himself praise from every spark of fury, and extracts honour out of the least atome of each mans rage, when, or which way so ever it break out. And this he doth,

1. By diverting their power, 1. By divert­ing it. and driving it one way when they meant it another. Thus Sennacheribs power was imployed against 2 King. 19. Tirhakah, when all his rage was first bent against Hezekiah, And what greater praise, then thus to have Prov. 21.1. the heart and the power of so great a King in his hand, as the rivers of water, to turn it whither soever he will?

2. 2. By letting it go on till his hand may be clearly seen in quelling it. By permitting mans rage sometimes to proceed so far, as all may see a necessity of a Divine Power to give it a stop, and behold an immediate arm of the Almighty in defeating of it. Therefore God permitted Pharaoh to pursue Israel, not onely to the banks, but even into the midst of the Red sea, that by destroying him there, [...]xod. 15.6. the right hand of the Lord might become more glorious in power.

[Page 38]3. By extorting from his enemies an acknowledge­ment of his power and conquest, in the midst of their rage. 3. By making his enemies confesse he is against them. So he did, from that Dragon and his host which he slew in the Sea, when they cried out, Exod. 14.24. Let us flee from the face of Israel, for the Lord fighteth for them against the Egyptians. And so, from that Atheisticall Don Pedro, who seeing the terrible dissipation of that Invincible Ar­mado, in 88. professed that now he perceived God was turn'd Lutheran.

4. By more praise from his own people,4. But more especially doth God receive honour and praise from his own, whom he delivers from the rage of man. Thus did he, from Israel, when they Exod. 14.30. saw the Egypti­ans dead upon the shore. Psal. 106.12. Then beleeved they his words, and sang his praises. Yea then, they proclaimed him Exod. 15.11. fearfull in praises doing wonders.

5. By produ­cing effects contrary to the intentions of wicked men.5. In producing effects of mans rage, quite contrarie to those which men intended and expected. If Josephs bre­thren will sell him, his bondage shall procure his advance­ment; yea, and (though they deserve it not) their pre­servation. Gen. 50.20. As for you (saith he to them) ye thought evil against me, but God meant it unto good, to bring to passe as it is this day, to save much people alive. If Moses must be cast out into the mud to satisfie Pharaohs crueltie, even Pha­raohs daughter shall preserve him Exod. 4, 16. to be unto Pharaoh in stead of a God, to plague Pharaoh while he lived, and then to be an instrument of his destruction, by that very ele­ment by which Moses should have perished. When the bloody plot of Haman for the destruction of all the Jews, drew neer to execution, not onely himself and his ten sons handselled that very gallows which he had prepa­red for Mordecai; but even all Esth. 9.1. the enemies of the Jews who hoped to have power over them, found all turned to the contrary, and that the Jews had rule over them that hated them. If the rod of the wicked light on the backe of the righteous for some sin against God, this also shall turn much to his praise: for Isa. 27.9. by this shall the iniquitie of Jacob be purged (to prevent destruction intended by the wicked;) and this is all the fruit, to take away sin, which mans rage [Page 39] never meant. Yea, if the rage prevail so far as to be the death of the righteous; yet even this also shall turn to his praise, by causing the death of one righteous man for righteousnesse sake, to be the seed of many moe righte­ous that shall rise up in his roome. Never such an increase of shining Christians, as when Christianitie is under sharpest persecutions, And, as for such as loose their lives for Christs sake, they are sure Luk. 9.24. to save them; that is, for ever to live in glory: so that, for them Phil. 1.21. to die is gain; and, Rom. 8.37. in all these things they are more then Conquerors through him that loved them.

Thus every way, the rage of man brings honour to God, and good to his people; and that upon these grounds.

Reason. 1 1. God never put power into the hands of wicked men, but for his own holy ends. Therefore, Wicked mens power is onely for Gods ends. if they use that power to rage against his servants, he must and will carrie on his own work, let them intend what they list. Now, Gods end in raising such men is, Exod. 9.16. to shew in them his power, and that his Name may be declared in all the earth. How, but by his Exod. 14.17. getting honour upon them in the strongest pursuit of their rage against the godly, as he did upon Pharaoh and all his host, when they would have devoured Israel?

Reason. 2 2. God cares not a rush for the greatest and proudest Sennacheribs in the world that rage against his people, God will break the wicked rather than they should hurt the godly. in comparison of any one poore servant of his own op­pressed by them: Psal. 105.14. he will suffer no man to do them wrong, but will rebuke even Kings for their sakes that rage against them; yea, Psal. 2.9. break them to pieces like a potters vessell, Psal. 69.14. and scatter them like hay in a whirl-winde, or ships in a tempest, rather than not make his people gainers by their rage. So he dealt with Pharaoh, Sennacherib, and many moe. This being his peremptorie resolution, that Rom. 8.28. all things shall work together for good to them that love him; and therefore, the rage of the wicked, how much soever they hate them. God outshoots them in their own bowe.

Reason. 3 3. God delights to out-shoot the wicked in their own [Page 40] Bowe. If Psal 37.14. they bend their bowe, to slay such as be of upright conversation, he will shoot that arrow of their wrath fur­ther then ever they intended it, and stick it fast in their own bosomes. Psal. 45.5. If Pharaoh shoot at Israel Gods first-born, the arrow shall fall short; but then, God takes it up, and he shoots it into the very heart of Pharaohs Exod. 4.22, 23. first-born, and he is sure to die for it. Thus, if the devill will still animate the rage of Herod, and the people of the Jews to kill Christ, that very arrow which gave Christ his deaths wound, shall be the Hos. 13.14. death of death it self, and the destruction of the grave, and give the greatest blow to the devil and his kingdome that ever he received. Little thought Satan when in his rage he prosecuted Christ to death, that the death of Christ should be the saving of a world, the rescuing of many millions of souls out of his power, and the destruction of the kingdome of dark­nesse. But so home did God shoot this shaft, out of the bowe of his Crosse, that Heb 2.14, 15. by death, he destroyed him who had the power of death, that is, the devill; and delivered them who, through fear of death, were all their life time subject un­to bondage.

I have now given you the first branch of the Point, the other follows, which in effect is this,

Branch. 2 The rage of the wicked shall never extend so far as to do the work they intended, God makes mans rage fall short of their aime. but shall ever fall short of that which they chiefly projected.

It is true that their rage sometimes goes very far, and doth much mischief; but never beyond what may stand with the honour, truth, and goodnesse of God, and with his Covenant made to his people. When the enemie be­gins to make himself sure of his will upon the godly, and to say, Exod. 15.9. I will pursue, I will overtake, I will divide the spoile; my lust shall be satisfied upon them, I will draw my sword, mine hand shall destroy them. Then God steps in, and sets their bounds far shorter then wicked men promised to themselves, saying to them, as to the raging sea, Job 38.11. Hi­therto shalt thou come, but no further: and here shall thy proud waves be stayed. And this he doth many waies.

[Page 41]1. Sometimes by filing off the edge of that roughnesse and malice that is in them, and constraining them to mildnesse and gentlenesse, contrary to their very natures, 1. By filing off their roughnes and malice. and setled resolutions long before taken up. Thus he re­strained the rage of Gen. 31.22. Laban against Iacob, Gen. 32.28. who shortly after also, as a Prince prevailed with God, to prevail with Esau, that had long vowed his death; so that at their meeting, the rage and malice of Esau was tyed up, and Gen. 33.10. Iacob saw his face as if he had seen the face of God, so well was Esau pleased with him.

2. Sometimes, 2. By giving them work elsewhere. by giving them so much work else­where, that they have neither leisure not power to pursue the godly any further. We saw it 2 King. 19.8. before in Sennache­rib: and we may see it in 1 King. 22.27, 28. Ahab at Ramoth-Gilead, when he intended a further persecution of Michaiah; as like­wise in Iulian, Greg. Naz. Orat. 4. in Iu­lian. who resolving to destroy all the Christi­ans, found a necessity to go first against the Persians, by whom he was overthrown; and so, disabled from satis­fying his rage upon the others. Thus God often gives Tyrannicall Princes businesse enough abroad, when he findes them studious to destroy their best Subjects at home.

3. 3. By spoiling them of the instruments of revenge. Sometimes by dispoiling them of the Instruments whereon they relie, as Exod. 14.25. he took off the chariot wheels of the Egyptians in their pursuit of Israel: either by rending from them a great part of their Dominions; as, from 1. King 12. Rehoboam, when he resolved to go on in his oppression of his petitioning Subjects; or by weakning that strength which remains with them, as he did that of the Assirian when he thought none could stand before him, Isa. 10.16. sending among his fat ones leannesse, and under his glory kindling a fire: or by infatuating their counsels making Isa. 19.11. the Prin­ces of Zoan fools, and the wise Counsellers of a persecuting Pharaoh to become brutish, and causing them to fall by their own counsels, as Theodor. hist. li. 3. ca. 20. Iulian before the Persians, when, in a bravado, he would needs burn his ships, to put the more necessitie of valour into his Souldiers; or by infatu­ating themselves, that they cannot understand good [Page 42] counsel when it is before them (as in Rehoboam case 1. Kin. 12.) but rather follow that which is directly given for their de­struction, and to countermine their own plots; as, when 2 Sam. 17.7, 8. Absolon followed the advise of Hushai against that of Achitophel, which would have carried his designe that Hushai by his counsell prevented. And indeed this is one of the greatest misfortunes of a Prince (as a grave Phil. de Co. min. ll, 5. c. ult. Author speaketh) and a sad symptome of his approaching ruin, when God smites him in his wits, as he did Rehoboam, to fol­low the counsels of those who were brought up with him, and knew how to fit his humour, and to reject the counsels of graver men, who advised nothing but for his prosperity, and honour.

4. By arming his creatures against them.4. By arming his creatures against them to suppresse their rage; as, he did the Iudg. 15.20. stars, against Sisera; the waters, frogs, lice, flies, hail, locusts, and other things against Pharaoh: and, even an Angel, against the host of Senna­cherib. Thus God raised a mighty winde from heaven against Aug. de Ci­vit. Dei. li. 5. ca. 26. Eugenius the Tyrant, that beat his Souldiers weapons out of their hands, when they were to fight against the Christians under Theodosius.

5. By panick fears.5. By panick fears and strange apprehensions without any ground: as, a meere casuall dreame Iudg. 7.13. of a Midianite frighted an innumerable army, and rendred them unable to stand before 300 unarmed men. So the Moabites were overthrowne by occasion of 2. King. 3.22, 23. a colour of blood upon the waters caused by the Sun, rising very red in the morning, and shining on the waters between the Sun and them.

6. By making them fall one upon another.6. By setting the enemies of his people one against another. Thus, in that great host of Midian and Ama­leck, that came out against Israel, Iudg. 7.22. the Lord set every mans sword against his fellow throughout all the host. And the like we have read in Iehoshaphats time, when 2. Chron. 20.22, 23. the chil­dren of Ammon, Moab, and Mount Scir destroyed each other.

7. By setting them against themselves.7. By turning their own swords upon their own brests. Thus Achitophel, Judas, Pilate, Nero, and others have done. 2. Sam. 17. Achitophel hanged himself when his coun­sell [Page 43] for the destruction of David was rejected. Mat. 27.5. Tertul. Apolo. cap. 5. Euseb. li. 2. ca. 7.8. Iudas did the like, when he had betrayed his Master. Pilate the con­demner of Christ, and Nero the persecuter of Christians, did both fall by their own hands, without effecting what either the one or the other had mainly intended.

8. By discovering their closest plots and counsels be­fore they take effect: and a Treason discovered is lost. Thus did he discover the plot of Esth. 4.1. Haman against the Iews; of the Act. 23. Iews against Paul; And so God did strange­ly open that plot of the Earles in the North, combining with the Pope and Spain against Queen Elizabeth, by a stranger without the Kingdome; in so much as the Pope openly said, Hieron. Ca­tenae, ubi supra. That never any Conspiracie was more advi­sedly begun, nor concealed with more constancie and consent of minds, being not at all opened by any of the conspirators. Thus doth God provide, that rather then the rage of man shall take place, to his dishonour, Eccle. 10.20. a bird of the aire shall carry the voice, and that which hath wings shall tell the matter.

You may take the Reasons, in a word.

Reasons. 1. Because Gods power will carry on his own coun­sels.1. The power of God is such, that whatsoever Pro. 19.21. devi­ces be found in the hearts of men, yet the counsell of the Lord that shall stand. Let their rage be what it will; yet, not theirs, but Gods will must be done. Pro. 21.30. There is no wisedome, nor understanding, nor counsell against the Lord.

2. All wicked men, and devils are in Gods hand: 2. All men & devils are in Gods hand. and how furiously soever they rage, yet they can run but to the end of their chain. They may rage, but Psal. 2.4. God laughs them to scorn. The devill himself may lay about him, but God holds him in his hand: sometimes Rom. 16.20. bruising him, sometimes Rvel. 20.2. binding him: but alwayes mastering and over­powering him, that Mat. 16.18. the gates of hell shall not prevail a­gainst his Church and people.

3. God is engaged by promise to his people that keep his wayes, 3. Gods pro­mise is to beat down all wea­pons. that Isa. 54.17. no weapon that is formed against them shall prosper, and every tongue that shall rise up against them shall they condemne; and, he pronounceth this to be the heritage of the servants of the Lord. Therefore God is bound to [Page 44] restrain all that wrath, 1. Ʋse of the second Point. which would enervate the faith of his people in such a promise, and disappoint them of performance.

Thus, having given you both branches of the second point, I descend to the Vses. The Vses.

1. Behold all this fulfilled to our selves.And first, Behold, all this fulfilled this day, not in our cares onely (as the Treason was) but in our eyes too. What the Rage of man upon this day, was, you have alreadie heard. Now see how this rage so far as it was permitted, did turn to Gods praise, and how powerfully he restrained the rest.

Their rage turned to his praise.How strongly was their plot laid! how secretly, car­ried! how neer, the execution! how probable, the suc­cesse! how confident the Instruments, of their expected issue! How boldly did they vaunt, that they had gotten God himself into the Conspiracie! God and man had con­spired to punish the wickednesse of that time, said the Author of that Letter which occasioned the miscarriage of all, mistaking the Devill, for God. Yet even then, we see how admirably God turned all this rage to his praise, by pre­serving of those that were appointed to die, and by giving them up as a prey to death who had destinated so great a sacrifice to Death of so many at once. Insomuch as the greatnesse of the danger did not more smite the world with a just amazement, than the extraordinarinesse of the deliverance took all men with high admiration.

God permitted it so far that all might see his hand as clearly in the rescue, as in the deliverance of Daniel, in the Lions den; and his judgement on the Traitors, as in the destruction of Daniels enemies by the same creatures that touched not him. One spark of fire flying out of the Chimney where they were drying powder to make re­sistance, first brought divers of the principall Conspira­tors (by the wounds received from the powder kindled by that spark) to acknowledge the justice and vengeance of God upon them by powder, At Holbeach in Worcester­shire. wherewith they intended the destruction of so many. And afterwards, Catesby and Piercy, the principals in that wickednesse, were shot to [Page 45] death by one shot of a Musket, and thereby found Gods own hand taking revenge by powder, before the justice of man could seize upon them. And not onely so, but even Faux the appointed Executioner, and Garnet (the Arch-Devil to blesse their plot) confessed to the praise of God as well as the rest at their execution, the outragious wic­kednesse and odiousnesse of that hellish designe.

Nay further, God raised up an everlasting An Act for keeping of this Day, for ever. Pillar of Thankesgiving, from that very Parliament which should have been blown up; and produced effects quite contrary to those which the Traytors intended, in preserving not onely the Persons, but the Laws, which they meant to destroy, and in causing moe Lawes to be made against them who so wickedly provoked the Clemencie of the Prince, and abused the lenitie and mercie they formerly enjoyed; but, in providing more carefully, ever since, for our preservation.

I need not tell you that, the rest of the rage is happily restrained. Your eyes behold it, and we all sit under the blessing of it unto this day. Onely take notice, that God did it, not by ordinary meanes.

Not by abating th [...]ir rage: for Faux, God restrain­ed the rest, not in an ordinary, after his appre­hension, repented nothing more then his not giving the blow; yea the whole crew afterwards brake forth into open Rebellion, till some of them were slain, and the rest taken, in the height of their rage. Not by diverting them; for they received not the least interruption, till all was ready for execution. Not by taking off any of their Instru­ments; for, not a man of them was toucht by death, sick­nesse, or arrest, till after the very trains were laid to the powder, and all prepared for the firing of it. Not by arming the creatures against them: for no creature once troubled them, till they were found out (almost too late) to be Troublers of Israel. Not by smiting them with Panick fears: for they were never so high floan (before the discovery) with confidence of successe, nor more desperately fearlesse, after they knew that all was disco­vered. Nor yet, by setting them one against another: for [Page 46] (like Simeon and Levi) they held too fast together, 2. Use of the second Point. even unto death.

but in an ex­traordinary manner.But the Lord did it himselfe, causing one of them (who had taken three Oaths to conceale it, and kept touch with his tongue) by a writing to reveile it; verifying that of the Wisest King, that, Eccl. 10.20. that which hath wings shall tell the matter; and, affecting the King with a spirit of jealousie, (who ordinarily offended rather on the other hand) and leading him to an interpretation of the Letter, quite con­trary to the common sense. And not onely so, but by sharpning the edg of all mens spirits against the Traitors, See the Dis­course of the Powder Trea­son in King James his Works. in the Countries where they wandred, to kill some of them, and to apprehend the rest, even before any Procla­mation could overtake them, and before the people who seised on them, knew any thing of this particular Trea­son. Thus, He that sitteth in the Heavens, laught them, their rage, and Counsels, to scorne; compelling them, at length, to acknowledge the finger of God in their Dis­covery, and his arme in their most deserved Destruction. O wonderfull Providence! O admirable Justice upon them, and Goodnes to his People!

2. Use of the second Point. Incitation to thankfulnes.2. How should this put all our hearts into a flame of the highest Thanksgiving to Him who hath done for us such wonderfull things! When their Rage had concluded that We and all Posterity should for ever wallow in ashes, Nah. 2.7. taber upon our breasts, and howle like Dragons for that irreparable Desolation; the God of our Mercies hath prevented them, broken the snare, given us an escape, and hurl'd them out of the Land of the Living, as out of the midst of a Sling. Therefore, rejoyce in the Lord, and againe I say rejoyce: Rouse up your spirits, call up your hearts, and let all that is within you blesse his holy Name. I hope I shall not need to set before you the Institution of a thankefull man; nor, to spend time in directing how to give thankes; On Septem. 7. 1641. that Work being excellently performed at your late Publique Thanksgiving. Rather let me bestow a few words to incite you to the Duty, because I finde every where more and more backwardnesse to it, and coldnesse in it.

For, however, at first, the meltings of most mens spirits were extraordinary (their affections being soone upon the wing, The necessitie of such an In­citation. when the first newse of the Deliverance out-ran the report of the Danger.) Yet, by Degrees men have so farre cooled, that not onely too many of the ordinary sort doe wholly neglect this Day; but, not none of the Clergy also, who have sometimes (for their hyre) de­claimed vehemently against that Treason, in the Pulpit, begin in ordinary discourse to jeere this solemnitie of such a Deliverance; and, in derision, to name it, Saint Gunpowders Day. Papists perswade their Novices that there was never any such thing. Yea, some (once ours) have arrived at so much giddinesse, as to pronounce the keeping of this Day to be Will-worship; and, the religious enjoyning of it, even by Parliament, to be a trenching on the Libertie left us by Christ; as if the binding of our selves (as Gods people of old, in their feast of Esth. 9.27. Purim, did) to give publique thanks for an extraordinary Mercy, were a violation of true Christian Libertie. O shamefull Ingra­titude! O Impudent Ignorance! And how carelesse the greater part of the better sort are become in observing this Day, is a subject more fit for my teares than my tongue, even in this Honorable Assembly.

Wherefore, the better to quicken You, to restore this Day to its former splender, Motives to the Duty. that the Great Work of the Lord done herein, may be for ever more honorable, and glorious, Let Me present You with a few Incentives.

1. Remember that, 1. None but God could doe it. none but the Almighty himselfe could possibly have wrought such a Deliverance for us. Psal. 124.3, 4. If it had not been the Lord who was on our side when men rose up against us, they had swallowed us up quick, when their wrath was kindled against us. Let this first settle upon our spirits, that Psal. 118.23, 24. this was the Lords doing, and then it will soone be marveilous in our eyes, so as Wee cannot but re­joyce, and be glad in it.

2. Think seriously what manner of persons wee were, 2. He did it for people altoge­ther unworthy of any mercy. for whom he did all this. Are we not a sinfull, unthank­full, stubborne People, as ever tasted of mercy? a seed of [Page 48] evill Doers, that call God Ier. 3.4.5. Father, and yet doe as evill things as we can? And yet for all this, God hath opened his hand wider, than ever we opened our mouths, and crow­ned all our yeares and dayes with such loving kindnesse and mercy, as never any Nation under Heaven received greater, or enjoyed longer. If therefore David, upon the bare promise of a mercy, could not but sit downe before the Lord, as one in an Extasie, crying out, Who am I O Lord, and what is my Fathers House, that thou hast brought me hi­therto? How much more would our spirits be lifted up beyond all expression, to glorifie his Great Name for so great a mercy actually conferred, when we consider who and what we are that doe receive it!

3. The delive­rance is extra­ordinary.3. Look upon the Deliverance it selfe as extraordina­ry. All the Psal. 111.2. Works of the Lord are great: yet, some grea­ter than others; But this is no lesse than the raysing up of a whole Kingdome from the dead. For, as Heb. 11.17. Abraham is said to have received his Isaac from death in a figure, when Isaac had been bound on the wood, and the hand of his owne Father stretched out to kill him; so wee, in this Delive­rance, received our King, Queen, and Prince that then were, our King that now is, our Parliament, Lawes, Li­berties, Lives, and Religion it selfe from the dead in a fi­gure, when all these were so neere to destruction that there was scarce a step between them and death, and such a step as had been easily made, had not the Lord to whom belong the issues from death, stept in to prevent it.

4. And altoge­ther unexspe­cted.4. Take this with you too, that this great Deliverance was a mercy altogether unexspected. (For, who appre­hended any danger?) The work was so strange, as wee could hardly credit when we saw it done. It was with us, as with Zion, Psal. 126.1. When the Lord turned her Captivitie by Cy­rus the Persian; Wee were like men that dreame: we could scarce trust our owne eyes to behold it, or our tongues to proclaime it. Men gazed on each other as people ama­zed. And when the thing was found to be so indeed, oh how our hearts glowed! our affections fired! our hayre stood upright! our eyes sparkled! our joynts trembled! [Page 49] our spirits even failed with us to behold the wonder! And then, oh what might not God, at that time, have had from us! Let him therefore not goe away now with lesse; seeing his Mercy, even that Mercy endures for ever, to our benefit and comfort.

5. Behold the Love of God in it, 5. And all this as a fruit of his Love. makes all to be yet more precious to a thankfull spirit. Isay. 43.4. I have Loved thee, therefore will I give men for thee, and people for thy life, saith the Lord. If men, yea, if a whole Nation conspire against thy life, he will redeem thee from that danger with the price of all theirs. Hence it is, even from his Love, that he no sooner espies any enemies out against us, but he armes presently as against enemies to himselfe; and, not onely Layes them at his own feet, but even at 2 Sam 22.41. Rom. 16.20. ours, and gives us to wash our feet in the bloud of the wicked.

6. Consider, God hath gotten him honour, 6. God hath gotten him praise from the wicked that sought our de­struction. and raysed himselfe a praise out of the very rage of those who sought our destruction, and shall he not have it from those who enjoy this miraculous Preservation? Shall he have it from his enemies, and goe without it from his Servants and Friends? The Lord forbid.

But oh! farre, and for ever farre be such neglect from every of You, who being the Chariots of Israel and the Horsemen thereof, ought of all others to triumph in his praise for these works of his hands. It was a foule Blot to the Elders of Judah, that, after David was freed of the Re­bellion of Absolom they, who were 2 Sam. 19.11, 12. his brethren, his bones and his flesh, should be last in bringing back the King to his House. But much greater would the staine and the sinne be in You the Elders of our Jsrael, unto whom the Lord himselfe (upon the same grounds that he hath elsewhere said, Psal. 82.6. Yee are Gods,) now saith, Yee are my brethren, yee are my bones and my flesh, should have cause to adde, Where­fore then are yee the Last to bring the King back? Why are You so backward to restore unto Him all that honour that so many Absoloms and sonnes of Rebellion have ta­ken from Him? Well, If you be not first, nay if You out­strip not all others in the Duty of Praise for so great a [Page 50] Deliverance from the rage of man, 3. Observa­tion. You must exspect no lesse Wrath to break out from the Lord upon your selves and the Kingdome, than befell Hezekiah and all Judah, for 2 Chro. 32.25. not rendring to the Lord according to a farre lesse bene­fit done unto him.

There be divers other excellent Ʋses of this comforta­ble Doctrine, but I must lay them all by, for haste to the Last Point, which is this;

The third Ob­servation. The Experience of Gods over-ruling and mastering the rage of man in times past, is an undoubted assurance of the like for all to come.

This Point, so clearely grounded on the Text which speaks of future Deliverances built upon former mercies, and so strongly bound downe with a confident assevera­tion in the front, that surely it shall be even so, I shall passe over with a light foot.

Nothing more common in Scripture than to conclude what God will ever doe, from what once he hath done. David, even in his youth, could be confident of this, 1 Sam. 17.37. The Lord that delivered me out of the paw of the Lyon, and out of the paw of the Beare, he will deliver me out of the hand of this Philistine. And afterwards, when that unnaturall Rebellion of Absolom brake out so violently as made Hie­rusalem too hot for David, 2 Sam. 15. causing him to flee whither he could by the way of the Wildernes; yet even then, after God upon his prayer had spoken comfort to him from expe­rience of former deliverances, David growes so secure, that he that before durst not stay in his owne house for danger, professeth now to Psal. 3.4. lie downe and sleep where he hath not an house wherein to put his head; and he that durst not tarry in Jerusalem with all the power he could rayse against his sonne, now professeth in a wild howling desolate Wildernes, Vers. 5. I will not be afraid of ten thousands of people that have set themselves against mee round about. Thus, let God doe but any thing for him, and let him a­lone to live upon that while he lives. If God once lead him through green pastures; Psal. 23.1. his resolution mounts high; Vers. 4. Though I walk through the vally of the shadow of death, I [Page 51] will feare no evill; and, he soone arrives at this Conclu­sion, Vers. 6. Surely, goodnesse and mercy shall follow mee all the dayes of my life. Every mercy is an assurance of more. Nor was Paul behind David in this divine Art of argu­mentation. If God raise him out of his bed from the dan­gerous arrest of a desperate sicknesse, he rayseth his faith higher than God raysed his body; first, setting downe the mercy received, 2 Cor. 1.10. Who hath delivered us from so great a death, and doth deliver; then inferring hence, in whom we trust that he will yet deliver. And at another time report­ing a gracious rescue from the rage of Nero, 2 Tim. 4.17, 18. I was delive­red from the mouth of the Lyon; he concludes thus, And the Lord shall deliver me from every evill work; that is, of evill men conspiring against him before he should have fini­shed his course.

A truth so conspicuous in the eyes of the faithfull, that they have pleaded this unto God himselfe. Moses, when he saw God in such a rage, as to threaten the cut­ting off of all Israel at once, falls to prayer, and pleads with God for a Pardon of course, because he had given them many before. Num. 14.19. Pardon, I beseech thee the iniquitie of this people, according to the greatnesse of thy mercy, and as thou hast forgiven them from Aegypt even untill now. Never were the people nearer a dreadfull destruction, and yet this one Plea turned God quite about, and draws from him this answer, Vers. 20. Lo I have pardoned them according to thy word. So David, in a great danger, when the Philistines took him in Gath, useth the same Plea for deliverance; Psal. 56.13. Thou hast delivered my soule from death, wilt not thou de­liver my feet from falling? Which manner of speaking plainly concludes, that it cannot be otherwise.

Nay more. Not onely deliverances given to our selves, but to any others from the beginning of the world, is an undoubted argument to assure all the people of God of the like issue in all their straits and distresses. When Isaac was so strangely delivered, beyond all exspectation, the godly presently made this use of it, and it grew to a Pro­verb, in all exigents; Gen. 22.14. God will be seen in the Mount. [Page 52] When all things are so desperate, that no help can be ex­pected, yet the very delivering of Isaac on the Mount of Moriah shall then assure them of a gracious deliverance. And it is Gods own plea to encourage Ioshua to go on where Moses left: Iosh. 1.5. As I was with Moses, so will I be with thee; I will never fail thee nor forsake thee. Which very Text the Apostle citeth as a Legacie bequeathed unto all Christians, though not in being till many hundred yeers after Ioshua was dead; to dehort them from covetousnes, and to perswade to contentation of minde by a firm re­liance upon God. Heb. 13.5.6. Let your conversation be without cove­tousnesse, and be content with such things as ye have: for God hath said, I will never fail thee nor forsake thee; so that we may boldly say, The Lord is my helper, I will not fear what man shall do unto m [...]. What was once, and but once spo­ken to one Ioshua, an extraordinarie person, called to an extraordinarie service, wherein he was to encounter ex­traordinarie difficulties, is made by the Apostle as a con­cluding Argument for all Gods people cast upon any strait, to claim the like to the end of the world.

Reasons. Nor will you strange at it, if you consider the grounds of it. For,

1 From the nature of God.1. God is constant and unchangeable in all his pro­ceedings, because he is so in his nature. If his people alter not too much, he still keeps one tenor. Mal. 3.6. I am Jehovah, I change not, therefore ye sons of Iacob are not consumed. His meaning is, that therefore they still pertake of his anci­ent mercies formerly shewed to Iacob their father, because God is so unchangable.

2. From their constant in­terest in the Covenant.2. His people once in Covenant have alwayes the same interest in his wisedome, power, providence, and good­nesse, and so may ever plead that whereof they or any others have been at any time partakers. Hence the Church, long after David was gathered to his Fathers, thus expostulates with God; Psal. 89.49. Lord, where are thy former loving kindnesses which thou swarest unto David in truth. As if they should say, be they not all ours by being in Co­venant with thee, as David was?

[Page 53]3. God never begins a work, but he goes through with it. When he begins he will also make an end, in perfect­ing mercies, as well as in filling up plagues. 3. From Gods perfecting what he be­gins. It is a note of infamie upon a weak man to have it said of him, This man began to build, and was not able to make an end. Therefore Moses knew what he did, when he pleaded for further mercy to Israel on this ground, that it would be said by the enemy, Deut 9.28. The Lord was not able to bring him into the land which he promised them. Therefore Paul was so confi­dent in this very thing, that he that hath begun a good work in his people, will also finish it unto the day of Iesus Christ.

Thus then we see clear grounds why one deliverance assures many moe. Yet take this truth with this caution. Yet observe a Caution. Although God deliver his people all alike, effectivè, yet he doth not alwayes bind himself to give unto all his servants the same deliverance in speciè, and in kind. But when he doth it not in kind, he doth it,

First, in equivalence: either the same, 1. Deliverance may be in e­quivalence. or another as good in it self, and better for thee. 2. Pet. 2.9. The Lord knoweth how to deliver the godly, for manner, and kind; as well as for the meanes. If life be best, he will preserve thee alive. If death be better, even death shall be thy deliverance, and thy greater gain.

2. When God delivers not in kind, 2. If not in kind, yet such as satisfieth. yet that deliver­ance which he doth bestow, gives full satisfaction and perfect content: so as other deliverance would not be ac­cepted if it were tendred. Those Primitive Saints that were exposed to Martyrdome, Heb. 11.35. would not accept of deli­verance (that is, of an escape with their lives) that they might obtain a better resurrection.

These things observed, it ever holds good that, The experience of Gods ordering and over-ruling the rage of man in times past, is an undoubted assurance of the like for all time to come.

And this being so, I shall, in the Ʋse, observe my for­mer method, beginning with a Parallell of this Truth and these Times: no truth being sweeter than that whereof we have largest taste and experience; nor Ʋse more sea­sonable, [Page 54] 1. Use of the last Point. than that which comes most home to our pre­sent condition.

That great Deliverance we now celebrate, was not as a dead bush to stop a present Gap onely, 1. Behold the experience of this upon our selves. nor a mercy ex­piring with that houre and occasion; but, intended for a living, lasting, breeding Mercie that hath been very fer­tile ever since. It was an in-let to further favours, and an earnest of many moe blessings: for which, I appeal to Your own Experience who have duely observed Gods dealing with you. Many of You who have now the ho­nour to sit Members of the High Court of Parliament were unborn, when the Powder Treason should have been acted. Yet you cannot say, you were born out of due time: for that very Deliverance hath, since that, set down many a rich mercie at all your doores. This very Parliament speaks out this truth to all the world.

The very Calling of it, and the sitting of it, speaks it. The many Conspiracies that have been detected, the many Popish Designes that have been defeated, the many snares that have been broken, the many Mountains that have been levell'd, the mighty Nimrods that have been pluckt down, the unsupportable yokes of which our necks have been freed, those whips of Scorpions the back-breaking heart-sinking Courts which are now broken and dissolved; the devouring sword of war brandished in the heart of this Kingdome, that is now put up; those Rights and Liberties which had been led away captive past hope of rescue, that are now restored; that Religi­ous, necessarie, noble Vow and Covenant for conservation of Religion, and Protestation against Popery and Supersti­tion, into which both Houses have worthily entred; that frequencie of Parliaments for preventing future inunda­tions of miserie and bondage, that is now happily set­led; this blessed opportunitie of sitting in Parliament, at this time, for the more effectuall and timely quelling of that unhappie Rebellion of some Papists in Ireland; and the providing for the continuance of this present Assem­bly, till all our grievances be heard and relieved, till [Page 55] those that are complained of as instruments of our de­struction be brought forth to triall, 2. Use of the last Point. till the Church be purged, Reformation perfected, and our Laws, estates, Liberties, and Religion be all setled and secured. These, I say, and many moe do all speak and proclaim the ma­nifold, wonderfull, and invaluable mercies that have flowed in upon this unworthy and unthankfull Nation from that admirable defeat of the Gun-powder Treason.

Wherefore Psal. 107, 2. let the redeemed of the Lord, whom he hath redeemed from the hand of the enemie, say, that his mercie en­dureth for ever. Yea, let all that fear him, say, Psal. 68.19. Blessed be the Lord who daily loadeth us with his benefits, even the God of our salvation; and let them put a Selah to it, Psal. 102.18. for the generation to come, that the people which are yet unborn may praise the Lord.

Ʋse. 2 2. But, what terror and torment speaks this to all wic­ked men, whether Papists, or Atheists, that speak, Terror to the wicked. and do so exceeding proudly from day to day, as if all were theirs, and that nothing could hinder the satisfying of their lust upon the Gospel! What stone have they left unturned? what plot unattempted? And yet, what Trea­son of the many which they have contrived, hath taken effect? Will they not see that, in all their rage and con­spiracies, they do Psal. 2.1. imagine but a vain thing? that they are sure of a hard bargain of it (like that of a naked bodie) Act. 9. to kick against the pricks? that it is a desperate service they daily go upon? Have they not miscarried, and gone by the worse all along? and may they not, out of their miscarriages past, as out of an Experimentall Prognostica­tion, read their destiny for all time to come?

Do they not know that God hath engaged himself to his people, that Isa. 54.17. no weapon that is formed against them shall prosper? Even Hamans wife (though a heathen) could tell her husband enraged against Mordecai, Esth. 6.13. If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him.

I know God sometimes in anger, gives his people into [Page 56] the hands of their enemies, to chastise and humble them. But, mark the issue: the tail of the storme ever lights up­on the rods of his anger. For, the Lord hath said it, Isa. 10.25. Yet a little while, and the indignation (against the godly) shall cease: and mine anger, in their destruction: that is, of those whom he imployed to correct them. Yea, which is a deeper cut to a malicious heart, God doth, at last, usual­ly bring his enemies to confusion even by those poore, despised, oppressed out-casts of Israel, whom the wicked in their rage had resolved to devoure. Zach. 12.2.3. Behold, saith the Lord, I will make Ierusalem a cup of trembling, (or of poy­son) unto all people round about, when they shall be in the siege both against Iudah and Ierusalem. And in that day will I make Ierusal [...]m a burdensome stone for all people: all that burden themselves with it: that is, labour to take it up and throw it out, shall be cut in pieces, though all the people of the earth be gathered together against it.

O that wicked men would yet desist from their con­spiracies against the godly, before the Lords wrath be kin­dled, and they perish for ever! But, if they will not be in­structed, I must leave with them that which the Lord de­nounced to the uncureable enemies of his Church here­tofore; Isa. 8.9, 10 Gird your selves, and ye shall be broken in pieces; yea, gird your selves and ye shall be broken in pieces. Take counsell together and it shall come to nought, speak the word and it shall not stand, for God is with us.

Ʋse. 3 3. But O the fathomlesse consolation and steeling en­couragement that this Truth administreth to all the god­ly; Comfort to the godly. but more especially to You who are now imployed by God and the King in the great service of the King­dome! Is it so that your souls be among Lions, and that you lie among those that are set on fire, to plot Treasons against You continually, and boldly to breathe out bloody threatnings, so that when you go forth in the morning, you can scarce hope to return in the evening in peace? Do but cast up your accounts and experiments of Gods former Mercies in protecting, directing, preser­ving, and delivering of You hitherto, and you need no [Page 57] other Prognostication to foretell what will befall you; 3. Use of the last Point. nor better assurance that God will go on and preserve and cover you, to direct and prosper You (while you de­pend on him, and walk with him) maugre all the rage, and power, malice, and subtiltie of all men and devils all together against you.

Nay could it be imagined that you never had experi­ment of Gods power and goodnesse in any extraordinary preservations and deliverances of your selves at all: yet, if you do but look abroad upon the many mercies con­ferred on others, in any age of the world; yea, if you look but upon this very Deliverance given to your Pre­decessours, this will be enough to assure you of like pro­tection and preservation for ever. For every one of Gods servants are entitled to all the mercies and glorious works that ever the Lord wrought for any of his people from the beginning of the world. If you doubt hereof, remember what you have already heard from the Apo­stle, who hath put it out of question, in the place before cited, where he voucheth that particular encouragement given to Joshua, as an undubitable promise to all the godly; Heb. 13.5.6. I will never fail thee nor forsake thee: so that we may boldly say, the Lord is my help, I will not fear what man shall do unto me.

4. Be therefore exhorted hence, 1. The last Use. Exhortation. to make this use of all former mercies. 2. To labour to be capable of this experiment.

1. Make this use of all former mercies. 1. Make this Vse of former mercies. Look on what we finde acted, or written of Gods goodnesse to his peo­ple, not as bare histories of things done, but as Progno­sticks and assurances of the like again; as upon Book-cases adjudged, that may be vouched unto God as Presidents in this time of trouble and danger. It is the great fault of too many, when they read in Scripture of wonderfull protections and deliverances, they behold them onely to admire the acts done, but not to rowle themselves, by vertue thereof, upon God, for the like. Howbeit, the Apostle tels us, Rom 15.4. Whatsoever was written afore-time, was [Page 58] written for our learning, The last Vse. that we through patience and com­fort of the Scriptures might have hope: of what, but of this; that, as others before us have been graciously born upon wings of mercie; even so we also shall, with no lesse power and tendernesse, be carried through all stormes and dangers that may set upon us in any service or suffer­ing for God, beyond all humane helps or hopes of de­liverance.

2. Labour to be capable of like mercies.2. Labour to be capeable of further mercies by vertue of those alreadie conferred. Although God be gratiously indulgent, yet is he not inconsiderately prodigall of mercies to all that scrape acquaintance with him in their troubles. There are some to whom God, after many de­liverances, saith peremptorily, Judg. 10.13 I will deliver you no more: It concerns all, therefore, to make this sure that they be such who may exspect further deliverances from the God of their salvation. To this purpose, three things must be done: You must beleeve in him, walk with him, and stand for him.

1. Beleeve in him.1. Beleeve in him. When Iehoshaphat and his people, fearing to be swallowed up of an huge host that came out against them, were by a Prophet assured of victory with­out striking a blow, Iehoshaphat presently inculcates this upon his subjects, 2. Chron. 20.20. Beleeve in the Lord your God, so shall ye be established, beleeve his Prophets, so shall ye prosper.

Faith makes a man even omnipotent. Mar. 9.23. All things are possible to him that beleeveth. It Deut. 9.13. binds Gods hands when he would destroy. It commands his help when his people are in distresse; Isa. 45.11. Concerning the work of my hands command ye me. On the other hand, Infidelity doth weaken Om­nipotencie it self, in regard of the effects that otherwise would be produced. It makes him Ier. 14.8. as a strong man that cannot save. When Christ did so many mighty works in the dayes of his flesh, no man felt the effect, but such as be­leeved. Mat. 9.29. According to your faith be it unto you, said he to the blind men that came to be healed. So it fell out to those of his own countrey; Mar. 6.5.6. he could there do no mighty worke, save that he laid his hands upon a few sick folks and healed [Page 59] them: the reason is couched in the next words, he mar­velled at their unbelief. Which shews plainly, that let Gods power be what it will, our necessities as great as can be, and his promises never so firm and punctuall for you, yet, Isa. 7.9. if you will not beleeve, surely ye shall not be established. Therefore beleeve.

2. Walk with God. 2. Walk with God. This was required of Abraham the father of the faithfull, when God promised to do so much for him and his seed, Gen. 17.1. Walk before me and be up­right. When 2. Chron. 17.3, 4. Iehoshaphat walked in the first wayes of his father David, the Lord was with him, and strengthened the kingdome in his hand. And Ver. 10. the fear of the Lord fell upon all the kingdomes round about Iudah, so that they made no warre against Iehoshaphat. Yea, the most inveterate ene­mies of Judah, the Philistines, brought him gifts and pre­sents. Thus God makes his servants that walk with him so sure of protection, that they become a terror to those that would be a terror to them.

He that walks with God is sure to fare as God himself doth. Fellow travellers use to communicate each to o­ther such things as they have, if any of the company fall into distresse: so the Lord communicates all his power, wisedome, and goodnesse to all that walk with him, as they stand in need of any, or of all of these. Psal. 84.11. The Lord God is a sunne and a shield, and no good thing will he with­hold from them that walk uprightly. Yea, 2. Chron. 16.9. his eyes run too and fro, throughout the whole earth, to shew himself strong in behalf of them whose heart is perfect towards him.

3. Stand for him, and he will stand for you. 3. Stand for God. Be zealous for God, and he will put on zeal as a cloak for you. If you will help the Lord against the mighty, especially a­gainst those proud enemies that tread down his ordinan­ces, or imbase them with alloyes of their own, you shall soon finde him speaking to you in your straits and dif­ficulties, as Jehoshaphat to Ahab, 2. Chro. 18.3. I am as thou art, and my people as thy people, and we will be with thee in the warre.

Give me leave, I beseech You, to speak freely to You; I will doe it humbly too. At Your first sitting downe, You expressed many brave and noble resolutions, of gi­ving Gods businesse the precedency of all other Your Af­faires: and Your beginnings promised much. Howbeit, I know not how it comes to passe, but so it is, that Gods Work lies yet undone. Matters of Religion lie a bleed­ing; all Government and Discipline of the Church is laid in her Grave, and all putredinous vermine of bold Schis­maticks and frantick Sectaries glory in her ashes; making her fall their own rising to mount our Pulpits, to offer strange fire, to expell the gravest, ablest, and most eminent Ministers in the Kingdome, (if not out of their Pulpits, yet) out of the hearts of their people as a company of weak men, formalists, time-servers, no Ministers of Christ, but Limbs of Antichrist, having no calling except from the Devill; and to forsake our Assemblies as Babylonish and Antichristian, so as in short time they will not leave us the face of a Church. And yet, no course is taken to suppresse their fury, and to reduce them to order, which (as things now stand) will never be, till You put your hands to the Cure. I know your businesses and diversions have been extraordinary: yet in the midst of them all, You have found opportunitie to vindicate and setle your own Rights and Liberties. Therefore I hope You will finde both time and hearts to consider what is to be done for that God who hath done so much for You beyond all exspectation.

Farre be it from any among You to say, it is not yet a time. Remember how unkindly God took the neglect of his House by the Jewes whom he had restored from Cap­tivitie, albeit they forgat not the daily Sacrifice in the due place, and were opposed by many potent enemies, (the Kings Great Officers in Judeah) who procured from Artaxerxes Longimanus a Ezra 4.21. Decree to stay the building of the Lords House; which caused a cessation of forty-one yeares, even Vers. 23. untill the second of Darius Nothus. In this case, much might have been said for laying aside the [Page 61] Work; yet because the chiefe of the people did not con­stantly solicite the Persian Monarchs to reverse that De­cree, that the building might goe on; but, followed their own busines close, built their own houses and seiled them sumptuously, sowed their fields, and omitted nothing for their own Estates and Liberties, God did continually blow upon all, and cursed every blessing.

When they marvailed at the matter, He bad Haggai the Prophet to tell them the reason, and to perswade them to reflect upon their own wayes, as the onely cause there­of. Hag. 1.2. This people say, the time is not come, the time that the Lords House should be built. To this the Lord makes an­swer; Vers. 4. Is it time for You, O yee, to dwell in your seiled hou­ses, and this House lie wast? Can you finde time for your selves, and none for Mee? Should I blesse you in pursuit of your own affaires whiles you neglect mine? Nay, Consider your wayes. See what you have gotten, in the issue, by all the Labour you have taken for your selves, while you have done nothing to set forward the House of your God. Yee have sowne much and bring in little, yee eate but you have not enough, yee drinke but yee are not filled, &c. Thus it was with them, although an Edict was still in force against building of the Temple; because they did not cordially doe their utmost, to obtaine the repeale of that Ordinance, but rather made use of it to pursue their own businesse with more zeale and indu­stry.

And hath not the same God begun the same course a­gainst us, at this very time? Consider your wayes. When they who solicited the Cause of God, humbly prayed that the matters of Religion might be put to some issue; the disbanding of the Armies, was thought more necessary, to put an end to that charge. When that was done, what followed? Was any thing done for God? Surely, You can best tell. And what have wee gotten? In stead of the former Armies, God hath now laid upon You a businesse of more difficultie, and likely to prove more costly and bloudy, by kindling a fire in Ireland, to the unspeakable [Page 62] persecutions, and butcheries of the poore Protestant Par­ty there; and, when those flames will be quenched, or how far they may extend, is known only to Him whose Cause (I feare) is not sufficiently taken to heart? But this be sure of, it will never be better; but, more and more occasion of exhausting your Estates (which You have spent so much time to secure) will be still administred, so long as You shall deferre the building of the Lords House, I meane, the setling and securing of Religion and Disci­pline. This is that unum necessarium which (what ever some think) will undoubtedly save all: and, without which, all will be lost at home, as well as abroad.

O therefore let mee be bold in the Name of the Lord (whose Servant I am, and whose Cause I now plead,) to give You the same Counsell that God by his servant Haggai, gave to the Jewes who seemed to approve the Work, but pretended many Lyons to be in the way. Hag. 1.8. Goe up to the Mountaine, and bring wood, and build the House, and I will take pleasure in it, and I will be glorified, saith the Lord. What ever your own thoughts be, lay them aside to consider seriously what God exspects from You. Try that Course, and see what a blessing will fol­low; how soone, how strangely God will turne all things about, remove all difficulties, and work wonderfully for You and our poore Brethren in Ireland.

This is no Empiricall Dosis, but a Probatum est. For mark the issue of taking this Counsell, in the Jewes Case. Such as beleeved the Prophet, and feared the Lord, laid a­side the hot pursuit of their own affaires, and did as they were commanded. They set upon the building of the Lords House. And the next newse was; Hag. 1.13. Then spake Haggai the Lords Messenger, the Lords message unto the people; I am with you, saith the Lord. That is, now they should find him with them to purpose: first, in carrying up the building, which (beside the severall pauses and inter­ruptions of the Work) had been forty-two yeares, That House was forty-six years in build­ing, Ioh. 2.20. at se­verall times, laboured in, and yet not finished; and had then lain forty-one yeares together, without so much as [Page 63] a stone laid in it. Now, it should goe up so fast, that one foure yeares more should perfect the work. For, they Ezra 6.15. finished it in the sixth yeare of Darius Nothus, having set upon it in Hag. 1.15. the second of his Reigne, as before is shewed.

Nor did God thus prosper them in his own Work on­ly but blessed them in all things else they took in hand for themselves. And whereas before, there was nothing but sidings and factions; some Neh. 6.10. &c. and vers. 17, 18, complying with the Great Officers of the Persian and Medish Emperours that then ruled over them, others opposing, and all thwarting one another, and thriving in nothing; afterwards, God did on the sudden turne the streame, knit them together Neh. 9. in a Covenant with God, and thereby Neh. 10.28, 29. unitd them also one to another; so as, not onely a new face, but a new state of things presently appeared; and God was as good as his word, not onely in taking pleasure in his house, but in those that built it; For, so himselfe tells them; Hag. 2.19. From this day will I blesse you.

This is a memorable Instance; and I would to God You would president your selves, by it, which till You doe, I shall never exspect good of any of your Labours, or Lawes already made for your selves: Nor shall You satisfie the expectations of those that sent You hither, and put so great a Trust into your hands. Even men who at other times care no more than Gallio for matters of Re­ligion; now that they see all mens spirits to be up for Re­ligion, they also are (in their wayes) zealous to have somewhat done in it, and for it, as well as others.

I beseech You therefore in the Name of that Great God, whom You serve, and who hath hitherto blest You, and for the peace and prosperitie of this Church and Kingdome, to resume and pursue your first thoughts of setting up God and his Ordinances, as becomes You in a Regular way, which I have ever taken to be, by cal­ling to your assistance a free Synode of Grave Ministers of this Nation. Not that I take upon me to prescribe any thing, but humbly to offer it to consideration onely, that [Page 64] so among the severall wayes and meanes propounded, Your Wisedomes may select and prosecute what You shall finde to be the surest and most honorable way to cure the Ulcers of the Time, that daily fester more and more: That our Church and the Government thereof may be no longer laid waste, and exposed to Confusion, under the plausible pretence of not forcing mens Consci­ences. To put all men into a course of Order and Ʋni­formity, in Gods way, is not to force the Conscience; but, to set up God in his due place, and to bring all his people into the paths of righteousnesse and life.

You see how God hath unexpectedly put you into fur­ther necessity of more supplies from the people, for sup­pressing the Rebellion in Ireland, and all that foment or countenance such a prodigious Conspiracie. And you cannot be ignorant of the generall discontent at this, that there is yet no more done for Religion, by reforming what is amisse, and by setling what should be so reform­ed. Would you therefore once go roundly to work in this Great Enterprise, and make the people to see and be assured of what I know you intend, namely, the further Reformation of the many things out of order in our Church and Discipline, and the perfecting of that which hath so many yeers lain unpolished, You might soon command the hearts, and purses, and lives of all good Christians in the publique service of the King and king­dome, without regreet, or gain-saying; and be able to do more in a short time, than otherwise you shall ever effect while you live.

Look upon David. When this was once seriously and sincerely setled in his heart, to build God an House, God took it so kindly, that though he resolved to reserve that Work for Solomon, 2. Sam. 7. yet he sent a message to David, that he would build him an house, and establish both his house and kingdome upon him. And not onely so; but, when so ever David had need of extraordinarie help, God never failed to go out with him whither soever he went. And it is very remarkable, that most of the Great Victories [Page 65] which David atchieved, fell to him after his resolution of building the Temple. For the Text saith it expresly, that, 2 Sam. 8.1. After these things, David smote the Philistines; and after that, the Moabites; then, Hadadazer; and then, the Syri­ans, and others, none being able to stand before him.

And thus would it be with you, when, in zeal for God, you follow his steps. What ever the difficulties and dis­couragements be, when Zorobabel fals close to work, what mountain, so great and high, that shall not become a plain? No plots, no power of hell should prevail against you. Do you carry on Gods work, he will be sure to car­rie on yours, and make you the honour and strength of the King and Kingdome in all the Kings Noble designes for the good of his Subjects. Those unnaturall Rebels that now rage so desperately, should be but bread for you; and all your enemies should be compelled to lick the dust of your feet. I shall therefore close all with that of the same David to Solomon his sonne, touching the build­ing of the Temple, 1 Chro. 22.16. Arise, and be doing, and the Lord be with you.