I Am not ignorant how much revelation is necessary to understand this Booke of Re­velation, and that Interpreters themselves need interpretatiō, insomuch that the lear­ned Arias Montanus relateth, that though he had thirty yeares studied the Scripture, with the helpe of Expositors, he understood onely one or two Chapters, and therefore was wont to say, That the Expositors were as hard to be understood as the Text. There are some Comments that may be called [...], obscurities upon the Revelation: yet for all this, none may bring an ill report upon this Booke that floweth with Milke and Honey, though there may be Anakims, great objections in the way, for the Scripture [Page 2] calleth them blessed, and wise that understand these my­steries; and the difficulties are, to shake of our negligence, and to quicken our desire to know, as Basil said, Nature had guarded the Rose with prickes, that so the danger to get it, might the more irritate to have it. Besides, the book being full of Prophecies, it's congruous, they should be cloathed with some obscurities: Therefore we won­der at the boldnesse of the ancient Monks, who were nei­ther skilfull in the tongues, or Scripture, that yet would adventure to open this sealed Book, which how happily they have done appeareth in their expounding the very first word Apocalypsis, which (they say) commeth of [...] and clipsor clipsaris, i.e. velo velas.

The subject that I have pitched upon, is not clogg'd with any of these Objections, for they are part of that song, which a Company in Heaven praised God with, for his judgements upon Rome, and the summe of their thanksgiving is generall, All his judgements are right. 2. Particularly, upon the Church of Rome, who is called Babylon, because of her oppression and captivating the people of God; and whore, because of her corrupt false­hoods and idolatries; and great whore, because of her universall corrupting the whole earth; she is also de­scribed by her cruelty, she had shed the bloud of Gods Servants; yea, Chap. 18. the bloud of all the Saints, (those that were murdered elsewhere, are yet said to be found in her.)

Before I come to the Doctrines, I must cleare one doubt, and that is, Whether this City be Rome, or no? For as the Jewes look'd for another kind of Christ then the true Messias, so the Papists for another kind of Anti­christ then the Scripture holds forth: And as Christ is proved to be the Messias not by one property onely (for [Page 3] that may agree to another) but all the Characters toge­ther: so is Antichrist to be found out by the accumulati­on of all markes together. Now that Rome is this City appeareth; Rev. 17.18. The woman (which is the same with Babylon and the whore in my Text) is said to have power over all the kings of the earth; and this was only the Romane Monarchy at that time.

2. She is called emphatically [...], now Rome was onely the famous City, being called urbs [...].

3. This City is said to be set on seven hils: Chap. 17.9. which doth only agree to Rome, called [...], and how­soever Mountacutius would prove this true of Constanti­nople; yet if it were so, it is so obscure in story that it is not to be regarded; and this is so cleare that Bellarmine confesseth it, but then he addeth, this was true of Rome, while it was Ethnicall, and not now Papall: That this is false appeareth in that Antichrist is to be in the Temple of God, which was not true of the Heathen Emperours.

2. 'Tis such a Babylon that for a while they were law­fully in her, but when her corruptions did increase, then they were commanded to depart, which could not be af­firmed of Rome paganish.

This being premised, I observe two Doctrines.

1. That the Church of Rome is greatly apostatized from her former true faith.

She that was a Matron is become an whore: She suc­ceedes her predecessours, as Vespae succedant apibus, as waspes come into the nests of Bees; Nor is it any matter that they have the Creed and many externals of Religion, habent enim & vespae suos favos, the Waspes have their combes also, though no honey in them, as Tertullian said, The time was when such a point as this might not be pressed, There was a law that no body should eate of [Page 4] this honey, but since God raised up you, Honourable Pa­triots, Truth, like Sampson, hath broke all the cords she was tyed in.

Obs. 2. That Romes corrupt wayes are accompanyed with bloudy cruelties.

I will begin with the last first, and shew, they are blou­dy, partly doctrinally, and partly practically.

Doctrinally, in these Positions:

1. In maintaining the Popes power over all temporall Kingdomes, for the Pope, like the divell, will shew all the glory of a kingdome, and give it to some creature of his, if he will continue to worship him, and how bloudy this principle hath been, all that reade histories know. It is true, Bellarmine useth many distinctions in the asserting of this power, for the Jesuites in all their controversies strive who shall shew the most subtilty, as Apelles and an other Painter contended, who should draw the smallest line. But as for other Authors they maintained this pow­er of the Popes more boldly and more ignorantly. How learned was that argument, because it's said, In principio, not principiis, in the beginning, not the beginnings, there­fore there was but one supreme power, and that was the Popes.

2. That an heretique, for heresie sake, and in point of Conscience, though he doe not trouble the state, ought to be put to death; this also makes to the effusion of much bloud. There are in this controversie two extreames, the Papists on one side, who are for corporall death, and the cruell burning of those who dissent from their Church. Qui haereticos occidendos negant, de seipsis solliciti sunt, saith Maldonat. And the other of the Socinians, who would have no outward forcible restraining of any error, though never so grosse and pernicious; certainly the Magistrate [Page 5] is so to walke that he be neither guilty of remissenesse and want of zeale, nor yet of unwarrantable severity. Meisnor doth well distinguish between haereticus simplex, and haere­ticus seditiosus ac blasphemus, these last he saith may be punished with capitall punishments; but the Pope and his complices hold otherwise. For when they have anathe­matiz'd a nation or people, ne bruta essent fulmina, they inflame kings, and provoke them to destroy all with sword and fire; Thus cum solitudinem fecerunt, pacem ap­pellant; they call an utter desolation, peace. And this fur­ther makes their opinion bloudy, that they will judge what heresie is. How much bloud in France, Germany, and other parts hath this doctrine shed?

3. That no publike faith or promise is to be kept with such heretiques. As if Christiana fides and punica were all one. Who hath not read of the sad Covenant-breach with Iohn Huss, by the Emperour Sigismund, being provoked thereunto by the Papists, and Ioannes de Roma, a Priest, said, that in the destruction of the Lutherans, Judges were not bound to follow law, or reason. But how contrary is this to Scripture, we have a fearfull instance in the Pro­phet Ezekiel, of Zedekiah the King, who brake his faith with the king of Babylon: how doth God take notice of this sin especially, and punish him for it? Yea, did not the Heathens by the Moon-light of nature see this, and there­fore how much admired is that Romane, who kept his faith with Carthage, though he knew it would be his de­sperate ruine? And did not God punish Sauls posterity, for the breach of his Covenant with the Gibeonites, though it was deceitfully obtained? How true doe they make that old proverbe, Men play with oaths, as children with shels?

4. That mentall Reservations and Equivocations are [Page 6] lawfull; This also must needs overthrow state constituti­ons, though adamantine, for seeing that truth and words they are the sinewes and ligaments of the body politicke, if these be cut and dissolved, how can the body stand? What delusions of Magistrates? What evasions of righ­teous judgements? What insnaring of innocent men? what doubling in oathes will there be by this meanes? How can an oath be an end of a controversie if this be allowed? O ye holy Martyrs lay aside your glorious Robes of immortality, you died like fooles, and were guilty of your owne bloud, when as you might have denyed, and forsworne all by mentall Reservations. Aquinas saith well, That an oath is for practicals, what first Principles are for speculatives; and as any conclusi­on will easily be granted, which shineth by the light of the first principles; so that fact must be submitted to, which is confirmed by an oath. But by this doctrine, first Principles in societies are quite extinguished. It is true, there are some Papists, that doe write against these Jesui­ticall assertions; but they are not considerable, nor doth the Pope of Rome looke upon such as his abettors. How doth the morall honesty of Heathens exceed their piety, for Tully doth relate among the examples malae fidei, that fact of a souldier, prisoner, who by Hannibals per­mission had leave to goe out upon his oath, that he would returne againe, and he returneth presently, pretending he had forgot something, and so by this, thought himselfe freed from his oath.

5. That there is an absolute necessity of concealing all things revealed in auricular Confession; and this do­ctrine hath been a private backway to let in horrible conspiracies and murders, Nullum tantum malum esse po­test cujus vitandi causa confessionem prodere liceat, and Bel­larmine [Page 7] praiseth Garnet, that would not reveale this Gun-powder treason; because (forsooth) confession (as they say) is De jure Divino, and temporall authority de jure humano, leviori damno reges omnes quotquot sunt occide­rentur quam vel una confessio revelaretur, Casaubon saith, this was a Jesuites speech to him; I wonder whether they would hide it, if there were a conspiracie to kill the Pope? Thus you see how all their opinions are with Dracoes written in bloud. But there was one Jesuite escaped well in this matter of Confession, his name was father Aubigney, who in the bloudy fact of Ravilliack, being cal­led in question, and demanded, what was revealed to him? He replyed this answer, that God had given him this grace, that whatsoever was told him in Confession, he presently by a miracle forgot it, and for all the world could not remember it againe. I thinke if this answer sa­ved him, it was the best grace ever God bestowed on him.

6. That the Clergie are exempted from subjection, and so cannot be guilty of treasonable practises: Clerici rebellio in regem, non est crimen laesae Majestatis, quia non est subditus regi, and if so, what wickednesse may be com­mitted by them without any controll. That same di­stinction of Clergie and Laity, though it hath been used well enough in an Ecclesiastique sense for distinction sake, yet in the popish way is very detestable, for hereby they hold themselves so the inheritance and portion of God, that they are exempt from all jurisdiction; and I know not how many temporall governours have given way too much hereunto; now doth not this assertion di­rectly oppose Rō. 12.1. Let every soul, &c? and what is more knowne then that Explication of Chrysostome, Every soul, though he be a monk, a priest, though he be never so spi­rituall, as they call it, is understood here by the Apostle.

7. That blind Obedience unto Governours is necessa­ry, and you may easily see what knives and swords this opinion hath in it: Let in this upon a people, that what­soever the Pope and his Officers shall command to be done, though it be to destroy an whole kingdome; yet it must without any disputation be obeyed: Let in this doctrine, and you let in the Trojan horse; It's no wonder, if they hold this in matter of fact, when they also main­tain it in matter of faith. That it is better defined by ig­norance then knowledge. Thus what Seneca complai­ned of, as a great weaknesse among people, That homines malunt credere quam judicare, and they doe receive all wor­ship of God, tanquam legibus jussum, rather then diis gra­tum, will be made a vertue in these men; yea, that they do mereri credendo, even by beleeving so stupidly they me­rit. Thus when these Philistines have put out mens eyes, they will make them drudge in what Mils they please.

8. That the Pope may dispense in all vowes and pro­mises, and obligations, and who knowes not how Eng­land hath been like Egypt, all the waters of it turned into bloud by this doctrine? How have Popes absolved peo­ple from their oaths and all civill obligations whatsoever? and that the Jesuites they are like those heathen priests that had snakes in one hand and firebrands in the other, and by this meanes the Papists have wrought themselves out of all credit, that let what protestations, imprecati­ons, and obtestations be made by them; yet because the Pope can so easily untie such knots, what trust can be gi­ven to them? Well therefore is that Antichrist set forth by the Dragon in the Rev. who is both subtile and blou­dy, and as Bernard said of the Divell in tempting of mens soules, vereor magis serpentem gliscentem, quam leonem rugientem: the same we may apply to them.

9. That to slay their enemies, it is lawfull to kill their friends, if as much good will come by the one, as hurt by the other; and this is true in our case this day, for when Catesby asked Garnet, Whether it was lawfull to blow up in the Parliament the innocent with the nocent, he an­swered, it was lawfull to kill friends in the destruction of enemies, if so much good would arise as might recom­pence the slaughter of the innocent. How contrary are those to God, God would save Sodome, if there were ten Righteous, and these would destroy Jerusalem for ten wicked mens sakes; and I remember a story of a popish Duke, who when he was askt by his souldiers, Whether they should kill friends or no in killing their enemies? he returned this answer, Yes, Deus enim novit, qui ejus sunt, God will know well enough at the day of judgement, which are his. How bloudy and cruell then, must they needes be, who will kill their own to kill others.

10. To praise and defend those that have dyed their hands in bloud. Learned men relate many things out of the Papists to this purpose; That which concerneth our case this day, This inhumane bloudy Conspiracy, wherein they had Nero's wish of Rome, that England had but one neck, and they cut it off, yet this is mitigated by them, Magna mihi opinio est faelicis eorum exitus & salutis, qui etsi in consilio opere (que) peccassent, constantes tamen in fide Romanae Ecclesiae ex hac luce discesserunt. You see here is an etsi peccassent, and in these bloudy acts they confirmed themselves by the Sacrament, as if that were the seale of other mens bloud, and not Christs.

And as for their cruell practises take these instances:

1. Concerning the Waldenses and poore Albigenses, although we have little certainty of their opinions, they being for the most part reported by popish Authours, yet [Page 10] of the cruelty used against them, how many sad witnesses have we? It would make your haire to stand upright with horrour. How many thousands of them have been murdered in a day? and not content with their inno­cent bloud, they did waste all the forrest and trees, as if with the Manichees, they had thought the trees had a ra­tionall life, and that to cut downe a tree had been homici­dium, as the Manichees fancied.

2. In France, what an ocean of bloud hath been shed there, sometimes by conspiracies and massacres; some­times by open hostile waies, and howsoever it be true, that the Protestants there in defence of their toleration, which was confirmed to them by law, did also shed much bloud, yet that was only defensive, and bloud must be charged upon that side which did unjustly, and un­righteously begin the warre. And do but observe where­soever the Pope and his Agents have had to doe, that at last all hath ended in bloud.

3. That in Queene Maries dayes, and this bloud is not yet dried up: How fresh are all the Stories of those spiri­tuall Nero's in our mindes? what was Bonner or Gardner, but as they said of Nero, [...]: Howsoe­ver they labour to calumniate that book of Martyrs (as we have had some a late could not abide it) calling it a lying legend, yet it layeth such a blemish upon them, that the holy water of Rome cannot cleanse them from it.

4. In Ireland, alas! whose hearts have not been affected with those dolefull Tragedies there? How have they cruelly devoured, and spared no more then Tygers or Wolves? But this may support us, that the bloud of Gods people hath a two-fold notable effect:

1. It speaketh and cryeth: Oh what a loud cry is there [Page 11] in Ireland, which God will not alwayes refuse: Abel though dead speaketh.

2. It makes fruitfull, and it is the semen Ecclesiae, even as when you shake one ripe flower, for one seed there commeth up many.

5. In their attempt upon England this day: The parti­culars of this Tragedie are so knowne, that to relate them would be to weary you: consider the horridnesse of the plot, at one blow to destroy an whole nation. Thinke O Lucifer, and imagine, O prince of darknesse, a more bloudy attempt if thou canst. What darknesse would have covered the land? How would the Sunne and Moone, (the great ones of the state) been turned into bloud? How had the Philistines taken the Arke, our Ministers been turned into Friers, our Bibles into images, our Tables into altars; yea, our Heaven turned immediately into an hell? All this was a plotting & sol non sudas? & terra non con­tremiscis? How would the Kingdome have been like an Egypt, when every house had one dead in it? We cry out of Herods cruelty, that would have killed all the children of two yeares old: Here is greater bloudinesse, even to de­stroy all in a Nation, O innocent Catiline and Verres to these men: and are these the men that cry up Charity, that hold it justifieth? Are these the men that admire S ^t Francis his pity, because he would not kill a Flea, when they can destroy an whole Kingdome? What and to be Saints for all this? Shall we, with Paul and Peter and the other Saints, see Catesby and Faux, and that company also?

Use of Exhortation, to loath that Religion, take heed of connivence at those snakes, which when they are warm will sting and poison. Oh this connivence at Pope­ry, how hath God avenged himselfe upon Ireland and [Page 12] England for it, we have complyed with their waies, and now God hath made them wofull scourges to us, may we not say, that the Lord hath made them, as the Iebu­sites and Canaanites to us. In quo quis peccat, in eo punitur: Thinke not that your estates, and goods will content them, it must be your God, and your lives; when yee are willing your soules should be damned, and your bodies killed, then thinke of reconciliation with the Church of Rome. Puniantur à te, ne tu pro illis puniaris: let them be punished by you, lest you be punished for them; Execute you the judgement of the Lord upon them, as 'tis in your power, and never be quiet, till this and the other King­domes be free from it; Make no friendship with angry men, much lesse with bloudy men; rather dye by them, then ever be reconciled with them, and know God hath promised to be avenged on that Church of Rome, and that they shall not alwayes boast in that marke of tempo­rall felicity. It is the greatest honour that ever can be put upon you, to be instruments in destroying of her.

Use 2. of Instruction concerning the great difference between the popish, and Protestant Religion, in this mat­ter of bloud, for howsoever some Papists heretofore have endeavoured to shew the bloudinesse of Calvinisticall Doctrine, making it the cause of all the warres in France, Germany, and Scotland, yet Bilson doth fully and clearely vindicate them in their defensive warres; And it is no­thing but calumny in some, who have laboured to make odious your present warre, as arising from the principles of Poperie, whereas there is indeed a vast difference both in the authority, in the end, in the nature, in the manner, and in the extent, as might at large be shewed, if it were pertinent.

For true and righteous are his judgements, &c.

The second Doctrine is,

That the Church of Rome hath greatly apostatized from all her former faith.

The Apostle Paul saith of the Romanes, their faith was knowne to all the world, but now their Apostacy is as famous: Even as the Angels by their fall are become divels. It is true, to give the exact punctuall time, when this great change was, as Bellarmine demands, is impossi­ble, for it was a change by degrees, as consumptions are in a body, and therefore it was the more dangerous and certainly mortall, Ille morbus vix est sanabilis, qui sanita­tem imitatur, and besides, as Cameron doth well observe, changes to the worse doe for the most part please all, and therefore little opposition being made, the Apostacy in the beginning of it can hardly be discovered. And the handling of this point will justifie that Reformation, which is now on the wheele.

The Causes of this Apostacy were,

1. Pride and ambition. Chrysostome well called pride the mother of hell, for that made the divell, a divell, and so hell an hell; It is knowne to all, what arrogancy that Church did take unto her selfe, and how Tertullian in his time complained of the insolentiam cleri Romani, now how ill would the poore contemptible way of Christ, and his truth agree with their spirits; therefore all the glory of the Church they interpreted it of outward and carnall glory; In that assertion how doe they extoll the Priesthood? Creatura paruit Iosuae, at Presbyteris Creator; fol illi, at his Deus quotiescun (que) verba sacra pronuntiant: The Creature obeyed Ioshua, but the Creator doth the Priests; The Sunne yeelded to him, but to these God doth as of­ten as they pronunce their words of Consecration.

2. Fraud and perfidiousnesse:

They had fully learned, that Regnandi causa, all oathes were to be violated; How grossely were the Pope and his adherents taken in forging some Canons of the Councell of Nice, for their preeminent dignity; therefore their way is called a lye, and deceiveablenesse.

3. Covetousnesse; and if you look on all their opini­ons about indulgences, private Masses, auricular confessi­on, &c. you will find love to mony the cause of them; so well was it said in the Canon Law, Roma fundata à praedo­nibus, adhuc habet de primordiis.

4. Nourishing of sinne:

This was usuall with the Church of Rome, when any had been censured in the Easterne Churches for foule miscarriages, then would she incourage them to appeale to her, whereupon she would release them, by which meanes she exalted her selfe into this great dominion she hath; And then when she would inflict Ecclesiasticall censures, they were in a great part pecuniary, and meerly to the macerating of the body, no wayes to the saving of the soule, so that though the sinnes of men by their pe­nance, were like Sampsons haire cut off, yet because the root was there, they did grow into their full strength again.

5. Neglect of Scripture:

And this set open the flood-gate, whereby all the world was immediately drowned in errours; for take the eyes out of the body, the Sunne out of the firmament, the Compasse from the Ship, what can follow but confusi­on? Therefore they have wished that there had never been Scripture; That the Church could have done well enough with traditions only; They have called the Bible the Booke that hath made all the contentions in the world, and all the faith a man can have by it, to be only [Page 15] humane, O the great patience of God, that beareth these blasphemies; and therefore (worthy Patriots) in your way of Reformation doe you walke contrary, as they pull'd it downe, doe you set it up, regard the Scripture more then all State respects; This is the fountaine, and so the streames that runne hence will be pure; It is impos­sible (saith Chrysostome) that ever any good should come from that man, who is not diligent in Scripture.

6. The suteablenesse of it to flesh and bloud; and therefore it's called the wine of fornications. Even as they say, Leopards are taken not by arrowes and bowes, or open fire, but by leaving wine for them to drinke, where­by they are so intoxicated, that they are easily surprised; of this kind are all popish errours; He brings you milke as Iael did to Sisera, and afterwards strikes a naile into your temples. As Satan beguiled Eve, so are we cooze­ned into errours; the devill did not appeare himselfe, but used a subtile instrument, nor did he directly deny Gods Word, but made Quaeries and Vtrums upon it, and then he presented that which was pleasing to sense; striking out the feare of death, by all which meanes he at last decei­ved her.

1. Their Doctrine is pleasing to flesh; It is good for the world to know, why all sorts of men are so apt for Popery? Not long since, when there were altars and images brought into our Churches, what a generall wil­lingnesse was there in people, but now to have such things removed, what madnesse doth it worke in men? and how doe they cry, as children for their babies again? Doe but consider their doctrines extenuating Originall sinne, making motions to sinne unconsented to, no sinne; That a man hath power to keep the Commandements; That the Commandement to love God binds only at [Page 16] sometimes, Scotus (as I take it) only on holy-dayes; That actuall inadvenrtency in holy duties doth not hinder the fruit of them; That if a man drinke till he be giddy, and the roome runne round, it is no drunkennesse; That Prayers said in Latine, though we doe not understand them, are accepted; That the devout man, who in his prayer said, Miserere tui Domine for mei, yet had good de­votion and was acceptable to God.

2. Their worship is outwardly sensible. Thus when they had taken away the Scripture, they set pictures up in their roome, now this pleaseth the common people, Homo est magis sensus, quam intellectus, it was Aristotles speech. Herein the popish religion doth much gratifie the ignorant people; The people of Israel cryed out for gods that might goe before them: To worship in spirit and truth can be no more understood by them, then the eye can see a spirit.

3. Their piety extends to externall acts, for if we observe all their Theologie, its like that of the Pharisees, to look to the externall acts, not regarding the inward grace, but as he that would have set up his picture, and it would not stand, cryed, [...], There wants some­thing within; the same may be said of all their prayers and religious performances, There wants something within.

4. They make the Ordinances of God to conferre grace ex opere operato, whereby they take men off from being heart and soul-Christians. Hence they speake of Sacraments, as we would of some Physick or potion, that hath an inward naturall force and efficacy to produce such an effect.

5. They have custome and antiquity for them, many of their foolish and superstitious customes are some hun­dred [Page 17] yeares old, and what fathers and grandfathers have done, it is hard not to admire, and certainly had not the Scripture foretold what an Eclipse would be upon the whole Church, we would thinke it impossible that such ridiculous things should be taken up. Because Christ is the Light, therefore they have light at noone-dayes; Be­cause Christ said we must be like children, therefore the Monkes weare Cowles, like childrens swadling-clouts, and one Pope (as Bishop Abbot relateth it) made a serious motion in the Conclave that he and the Cardinals might ride on a solemne day on Asses to imitate Christs humility; but the Conclave thought the Asse rode the Pope too much already.

6. They have the greater part of the world; And he must needs have a peremptory spirit, that doth not follow a multitude to doe evill; It is a signe he hath life in him that will swimme against the streame. A man is a sociable creature even in errours, as well as any thing else.

7. They commend ignorance; By this meanes whereas God can make stones the children of Abraham, these make the children of Abraham stones, and the people they love to have it so; for this freeth them from Cate­chismes and Bibles.

Therefore the way to keepe out Popery is to incou­rage Learning; The heathens in their sacrifice to Apollo offered Ivie to him, to shew, that Learning could not grow unlesse the Magistrates would beare it up: God for­bid therefore that ever you should discourage it; for at the same time when God brought truth into the world, humane literature flourished, and was a great help there­unto.

8. They pretend to Miracles; and by this meanes they have deluded a world of people; It is said, he should [Page 18] bring downe fire from Heaven, though that which he would have done to day, was a contrary wonder, Ignis de terra, fire from under the earth; And although Austin said, that he who would look now for Miracles, he him­selfe was a great Miracle; yet they make them as the es­sentiall notes of the Church.

Use of Instruction, how necessary it is to reforme from Popery, leave off your contentions one with another, and set upon this common adversary. Learne of the very Romanes, who though sometimes at deadly enmity one with another, yet would deponere inimicitias, till they had done the publike service; How can you ever indure that these trumperies and idolatries should be brought in againe; Humble your selves that Parliaments heretofore have not done them; Let not Parliament sinnes in ages heretofore come upon your score; How often doe the people of Israel bewaile their owne sinnes and the sinnes of their fathers? doe you confesse your own sinnes of un­willingnesse, of coldnesse in this worke, and the sinnes of your Ancestors. It is to be feared, that many of you have not got that zeale for the purity of Gods Ordinances, and Worship, as ought to be: And in the carrying on of this, take heed of two fatall rockes: 1. A sinfull modera­tion. 2. A popish Tyranny.

A popish Tyranny is when any doe appropriate and inclose to themselves such a power, which Christ hath not at all given, or if he have given it, he hath communi­cated it to more then one; This hath been the cause of much schisme and contention in the Church of God; Christ hath invested the Officers of his Church with suf­ficient spirituall power for the attaining of that spirituall benefit, which they are to look for, and therefore doe you, being Magistrates confirme them in it.

The second is moderation, and there are these sorts:

1. A Cassandrean moderation, and that is, when men make an hodge-potch in Religion, and plow with an Oxe and Asse: Howsoever Grotius doth much extoll Cassan­der and Erasmus (whom Bellarmine called semichristia­num) yet we ought not to loose a letter or syllable of truth to gaine all the world, and so Wicelius did tertiam religionem, and mediam meditari, and therefore did bitter­ly at the same time write against Papists and Luther too, and howsoever Melancthon was thought to be rather me­dius, then moderate, yet he is wronged, for he vehement­ly opposed the Emperors Interim: It is better to have dis­sention for truths sake, then a sinfull accord: Agreement can never be made of the mixture of errour and Truth; we have a famous instance for this of the Orthodox and the Arrians, Syrmiensis Synodus in humane wise­dome to quench the fire raised by the Arrians, did con­clude an ambiguous forme, that so both parties might have their senses, and therefore whereas it was used to be read in the Creed [...], they would have it [...], that so both parties might agree. But what became of this? a great fire was raised hereupon, which made Hosius a grave man, that yeelded in that Synod, to grieve because he had betrayed the truth.

2. A Socinian moderation; And this is indeed rather a cursed Academicall and scepticall unbeliefe in funda­mentall things then moderation; That what the Schoole­men doe in many Schoole and abstruse questions, the same they doe in substantials and essentials, videtur quod sic, & videtur quod non, and prout nobis nunc videtur; these will put a fortasse, and salvo meliorum judicio, upon recei­ved Principles of Faith; and its observed, that they would make a Declaration sententiae eorum, of their judge­ment [Page 20] and opinion, not fidei in maine things of Religion.

3. A state politique Moderation. That is also, when we bring down Scripture and the Commands of Christ to state considerations; This hath been fatall to Refor­mers, and all this ariseth because they doe not thinke by faith, that Christ is able to save the ship they are in, when the waves and tempests doe arise, was not this the destru­ction of Ieroboam? and hath not the Lord been severe in punishing even little neglects in his worship?

4. A Christian Moderation, which is to be seen in a toleration, and forbearing of the weake, in some opini­ons, and in an accommodation of diffenting brethren, so farre as truth, and the peace of a Kingdome will beare. Let there be a considering of one another, so farre, that the prevailing party may not violently urge an uniforme obedience, nor the oppressed party, an unlawfull liberty. It is but a trifle comparatively that I shall instance in, yet Tully was applauded in it, when two great Oratours quar­relled about tertio Consul, and tertium Consul, which was best Latine, and calling upon Tully to judge, he decideth it thus, by wishing them to write the halfe word onely, tert. Consul, and so both parties might quickly agree. In wounds its better to close and heale, rather then widen, especially when there is a common enemy to destroy both. And this made the Orthodox when they were afraid the true faith would be subverted by the Arrians, who were potent and numerous, to joyne with the No­vatians, who agreed with them in the Deity of Christ, (although dissenting from them in matters about Bap­tisme) and this concord proved successefull.

I know the question of tolerating men dissenting in Religion is a vast ocean, and many learned men have writ of it, both Papists and Protestants, yet I observe those [Page 21] that are sound and judicious, especially when they come to speake of punishments for their errours, to incline in mitiorem partem: Although indeed the Magistrate is herein to deport himselfe so, that he be neither guilty of sinfull remisnesse on one side, or unlawfull severity on the other.

Use of Thankfulnesse, that we are as this day delive­red from Popery, and all their cruell attempts. I will conclude all, that if Popery be thus cruell, thus Idola­litricall; let us with hearts and tongues give God the Glory, That you are a Parliament, that we have our hou­ses, our states, our Religion; Let us blesse God for this dayes mercies. Abraham received Isaac from the grave as dead; so doe you all your mercies temporall and spi­rituall, especially having so many deliverances and vi­ctories vouchsafed by God to your Armies. You have many fifths of November in this one day; and every time you have a victory it is a deliverance from a Gun-powder plot; before it was secret, and now it is open.