Edom and Babylon against Jerusalem, or, meditations on Psal. 137. 7 Occasioned by the most happy deliverance of our church and state (on November 5. 1605.) from the most bloody designe of the papists-gunpowder-treason. Being the summe of divers sermons, delivered by Thomas Vicars B.D. Pastour of Cockfield in South-sex. ...

EDOM AND BABYLON Against IERUSALEM.

PSAL. 137. 7.

Remember the Children of Edom (O Lord) in the day of Ierusalem, how they said, Downe with it, Downe with it, even to the ground.

GIve me leave to begin the ex∣ercise of * this day with the words of S. Bernard,* 1.1 Serm. 5. de dedicat eccles. Hodi∣erna die, fratres, solemnitatē agimus, eam{que} praeclaram;* 1.2 Today, Beloved, we celebrate a Festivall and that a great one.* 1.3 For whether wee consider the great danger, wherewith wee were com∣passed,

as upon this day, or that great delive∣rance which God hath wrought for us out of that danger, as upon this day; Solennitate•• agimus eam{que} praeclaram, it is a Festivall we celebrate & a great one too. Quae tanto nobis debet esse devotior, quanto est familiarior; as the same Bernard hath it in his first Sermon; which of all other Festivals is more solemnly and more devoutly to be observed by us, for that it is more proper and peculiar to our Na∣tion than to any other. Nam caeteras quidem sanctorum solennitates (as hee goes on there) cum ecclesiis aliis habemus communes. The other Festivals and Holy dayes in memory of the Saints are common to us with many other Churches; Haec verò sic nobis est propria, ut necesse sit vel à nobis eam vel à nemine cele∣brari, but the solemnity of this day is so ap∣propriate to the Church and state of this King∣dome, that I know not any Country in the world that hath so great cause to keepe it Ho∣ly-day, as we of this Nation have. The Isra∣elites, in memory of their deliverance out of Egypt, from the bondage of Pharoah King of Egypt, were to keepe a solemne Holy-day. And Moses gives them a memento to thinke on that day, Remember this day in the which

yee came out of Egypt, Exod. 13 3. And the Iewes afterward, in memory of their delive∣ry from the malice and wrath of wicked Ha∣man, who had appointed them all to the slaughter, kept a Holy-day with feasting and much joy, yea, and they promised that the dayes of that anniversary solemnity, called the dayes of Purim, should bee remembred and kept throughout every generation. and every family, and every Province, and every City, even those dayes of Purim should not faile a∣mong the Iewes, and the memoriall of them should not perish from their seed, Hest. 9. 28. Beloved, this dayes deliverance, which Gods right hand hath wrought for this Land, is much like to the delivery of Israel out of E∣gypt; for Rome is Egypt mystically, and so it is called in the Revelation, and we were de∣livered from the bondage of Rome this day, and wee were delivered from the tyranny of the Pope of Rome, which yoke some of our friends would have put upon our neckes this day, if they could have had their will; and shall we not then remember this day, wherin we came out of Egypt? This dayes delive∣rance is much like the deliverance of the Iewes from the wicked devise of Haman, the Iewes

Adversary. For was there not powder prepa∣red to blow us up? was there not Fire and Faggot provided to burne us up? were wee not all of us as sheep appointed to the slaugh∣ter? and shall not then this day bee remem∣bred? shall we suffer the memoriall of it to perish from us or our seed for ever? Oh no, The Lord hath so done his marvelous workes as upon this day, that they ought to be had in everlasting remembrance. This is the day which the Lord hath made, we will rejoyce and be glad in it, Psal. 118. This is a day of the Lords owne making; not as though the Lord did not make all the other dayes as well as this. Yes, (to speake with Cassiodore) Fe∣cit omnes, sed hanc singulariter, he hath made all the dayes in the yeere, and one day telleth to another the goodnesse of God their Maker; but he hath made this after a singular manner, because this day makes report of a singular fa∣vour the Lord hath wrought for us upon it; fecit totos, sed non tales, he hath made all the other dayes, but he hath not made them such as this: and therefore, seeing God hath set a marke upon this day, and given it a prehemi∣nence above it's fellowes, the 〈◊〉〈◊〉 of the daies of the weeke, I except alwaies the Sabbath as

the Lords day, but I meane the rest of the dayes of the weeke;* 1.4 seeing (I say) God hath set the print of his owne finger upon it above the night, there is reason that we should cele∣brate this day above the nights. To observe dayes and yeeres and new Moons, and to make every day a feast day, this is supra, it is above all heathenish superstition. To observe no dayes at all but the Sabbath onely, this is in∣fra, it is below a Christian profession. I con∣fesse time and place, both are quantities; and 〈◊〉〈◊〉 nuila est vis, nulla efficacia, there is no vertue nor 〈◊〉〈◊〉 in quantities, so wee are taught in Philosophy; notwithstanding▪ yo•• know we give respect to the place for the persons sake that sits in it; and why then should wee not give respect to the time for the worke that is wrought in it?

Let no man thinke my speech superfluous, or account this Preface I have made as imper∣tinent. For it serveth both to rouze up the 〈◊〉〈◊〉 and untowardlinesse of some, who have neither good conceit of this or any other 〈◊〉〈◊〉; and it serveth likewise to commend 〈◊〉〈◊〉 and readinesse to assemble your selves (all other businesse set apart) at this time in Gods: House, to keep this day holy unto the

Lord, as the wisdome of our state hath decreed and the piety of our Church hath well orde∣red.

There is none here present, I take it, that can bee ignorant of the businesse of this day, and for what we are met together at this time in the House of God. It is to give God thanks, and to continue a thankefull remembrance of his mercy in the deliverance of the whole Church and Kingdome of England, from the most barbarous and bloody intended mas∣sacre in the Gunpowder Treason. A Treason! (horresco referens) which I can never thinke upon, but it makes my haire to stand on an end, not conceiving in the word•• by what name to expresse it, whether I should call it the miracle, or rather the monster of all trea∣chery, the marrow, or rather the quintessence of all villany. A Treason, so uncouth and un∣heard-of; so matchlesse, and unpareleled; so prodigious and divellish in each respect, that after-ages may peradventure be so amazed at the reading of it in our Chronicle, that they will have hardly any faith to beleeve i•• for a true story, but take it onely for some 〈◊〉〈◊〉 Poeticum, a devise to expresse some matchlesse master-peece of treason; it will

scarce sinke into their heads, or settle in their hearts, that ever there should such a divellish plot have been attempted or acted by any that call themselves the sonnes of Adam. A trea∣son, quam nec sol, qui omnia intuetur, aspicere* 1.5 which neither the Heaven, which beholdeth all things, could look upon without blushing; nec terra, quae omnia sustinet, nisi eviscera∣ta suscipere, nor the Earth which beareth up all things could admit of without violent dig∣ging into her bowels; nec Nox, quae mon∣strorum mater est, tegere & occultare sustinu∣it, nor the Night which is the mother of monsters and mid-wife of wickednesse, could endure to cover or keepe close, but must needs vent shame and confusion to the Authors and Actors in it.

Quid tale immanes unquam gessisse ferun∣tur.

Looke upon Turkes and Iewes, revolve the Annals, and search into the manners of the most fierce and furious Nations, and tell mee you that are conversant in History, if ever you met with such a bloody practice? you that have spent some time abroad in forrein parts, tell mee if ever you heard of such a barbarous plot?

O mites Diomedis equi Busiridis arae.

Clementes! if they be compared to this prodigious tragicke Gunpowder stratageme, of which wee are now to speake. If the grape∣gatherers come unto thee, would they not leave some grapes? if theeves come by night, they will destroy till they have enough; and but till they have enough, Ierem. 49. 9. But these mercilesse men,* 1.6 playing the parts of fu∣ries in the shapes of men, these Ignatian Py∣rachmons will downe with all at one blow, they will bury in one common fire rem regem Regimen, Regionem, Religionem; Root and Branch, Head and Taile, the Government of the Region, and the Substance of Religion, Patrem & Patriam, our Countrey and th•• Father of our Countrey, the King and hi•• Peeres, the Reverend Clergy, the Renowne•• Nobility, the Sages of all Cities, and Flowe•• of the whole Communalty, and only, I think, to see an image of Tophet and Hell in thi•• World. I would gladly set forth the horrible∣nesse of that same 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that universally intended destruction and desolation of thi•• Land, that seeing the greatnesse of the danger toward, wee may the better consider of the greatnesse of our Adversaries malice in plot∣ing,

and the greatnesse of Gods mercy in dis∣covering the plot. But I am not able to de∣paint it out unto you in lively colours, accor∣ding as my desire is, neither will the nature of the thing suffer it; only, because wee are more sensible of such things by the event, give mee leave in a Sciagraphie to set before your eyes the events that were likely to have ensued up∣on this horrible treason, by which, the treason may be, if not fully deciphered, yet in some ••ort at lea••t shadowed and represented.

Suppose the King and Queene with all the Nobles, Bishops and Iudges were assembled together in the house of Parliament to consult and deliberate touching the weighty affaires of this Kingdome, as indeed it was appointed. And suppose then under this house in a Vault there were laid thirty Barrels and foure Hogs∣heads of Gunpowder with Faggots and iron Barres upon them, as there were indeed. But now goe on, and imagine the traine to be laid the powder fired, the terrible blow given, and on a sudden imagine the whole building to cracke asunder, the plankes all on a flame, the beams and stones flying in the ayre, the joynts and members of all the worthies of our Land, rent and torne and scattered one from another

the walls of the streete bedawbed with mens braines, the waies bedewed with mens blood, scarcely so much as one bone left of a great many for buriall. Then imagine you see the Church adjoyning as with an earthquake de∣jected, the Monuments of the dead defaced, the Hall of Iustice demolished, the Records and Charters of the Kingdome perished, the whole circuit thereabouts turned into smoake and rubbish. Then imagine you see the City in an uprore, the Country in perplexity, the Papists every where up in armes, the Spaniard with his forces landing upon your coasts rea∣dy to joyne with them, your houses rifled, your goods spoyled, your Maidens ravished, your Wives abused, your Children slaughte∣red; Gods Temple profaned, the Kings au∣thority debased, the Popes power advanced, the pure preaching of the Word abolished, the Idolatrous superstition of the Masse esta∣blished. Truely all these consequents, and farre worse, if I were able to expresse them, would have followed upon that vile and tran∣scendent treason, if it had taken effect. The face of all things would have been quite alte∣red, and the whole Kingdome turn'd topsy turvy. Caligula wished that all the people of

Rome had had but one necke, that hee might have smit it asunder at one blow. Truely in this Treason the necke of our whole State,* 1.7 both of Church and Common-wealth, the glory of this famous and flourishing King∣dome (the hope of posterity) was laid as it were upon the block. The instrument of death was lifted up by the damned instrumēts of the Pope of Rome, and was ready to give us all the mortall stroke, or, as they call'd it, the deadly blow; had not the Angell of GOD stepped in in the very nicke; had not our mer∣cifull God by his most miraculous and imme∣diate providence put to his helping hand and awarded the blow, and turned the edge of the Axe upon the necke of our Adversaries them∣selves. The net was spread, and the snare was laid, and the pit was digged, and the Hunters were gone out to drive us into their gins, and they had the game faire before them; but the net was broken by the finger of God, and the snare was discovered by the eye of God, and the pit that they had digged for us, they fell into it themselves, and were taken with their owne mischiefe. If the Lord himselfe had not been on our side, now may Israel say, if the Lord himselfe had not beene on our side when

men rose up against us, they had swallowed us up quicke when they were so wrathfully dis∣pleased with us; the waters had drowned us, and the streames had gone over our soules, the deepe waters of the proud had gone even over our soule. But praised be God which hath not given us over as a prey unto their tee••h. Our soule is escaped even as the Bird out of the snare of the Fowler; the snare is broken and our soule is delivered, and our helpe standeth in the Name of the LORD which made Heaven and earth, Psal. 124. a most sit Psalme to be sung at this solemnity.

So now, having prepared your hearts and possessed your mindes with the proper busi∣nesse of this day, I will with your favour de∣scend to the handling of this place of Scrip∣ture which I have read for my Text, sutable, as I take it,* 1.8 for the time. The summe where∣of is nothing else but a prayer of the Church against her malicious and implacable enemies Remember the Children of Edom, ô Lord, &c.

This Psalme is very patheticall, full of passions and affectionate passages.* 1.9 I may reduce them all not unfitly to these two ••eads in ••espect of their severall objects; for either they respect the Church her selfe, for

they respect the enemies of the Church. In the verses going before my Text you have laid downe those passions and passages which respect the Church, and that both in her mi∣sery which is deplored, and in her prosperity, which is desired; but of these wee have not now to speake. In the seventh verse and the rest of the Psalme there are laid downe these passions and passages which respect the ene∣mies of the Church. where yee have first an imprecation of evill: 2. An intermination of judgement. The imprecation in this, the inter∣minatiō in the next. In the imprecation (which wee have chosen for our theme) wee are to consider these 2. things. 1. How the Psalmist in the person of Gods seruants devoves the e∣nemies of the Church to destruction; and 2. how he describes and most lively depaints out unto us their conditiō. Of these in order, 1. how they are devoved: 2. How they are described.

For the first, hee prayes God to remember them. Remember the Children of Edom, O Lord.* 1.10 Remember them? that is, when thou powrest out thy judgements upon sinners, let the vials of thy wrath fall full upon them; re∣member them, that is, repay them as they have rewarded us, requite their extreme

malice with extreame punishment, and for their spite against the Church, let them feel the weight of thy displeasure: this is meant by Remember them. Thus wee see the Psalmist prayeth in divers Psalmes, as Psal. 69. 22. Let their Table be a snare unto them, and let their prosperity bee their ruine. Let their eyes bee darke, and powre out them agen, &c. and so in the 54. Psal. 5. He shall reward evill unto mine enemies, destroy thou them in thy truth: and so, in many other Psalmes you have the like direfull imprecations. Whereupon there falleth in here a question to bee answered:* 1.11 What we are to thinke of these imprecations and execrations used by the Saints against their enemies, and whether it bee lawfull for us to imitate them in this? The question hath two branches, I will answer to both distinctly. To [ 1] the first, what are we to thinke of these impre∣cations which are frequent in the mouthes of Gods servants against their enemies; they 〈◊〉〈◊〉 seeme to argue a very strange and not well. tempered affection, contrary to the moderati∣on and patience of a Christian man, yea and contrary to Christs command, Mat. 5. 44. where he bids us, Love your enemies, blesse them that curse you, do good to them that hate

you, and pray for them that persecute you. If we must pray for our enemies, why doe the Saints pray against them? if wee must doe them good, why do the Saints wish them evil? if wee must blesse them, why doe the Saints so eagerly curse them? if wee must love them, why doe the Saints expresse such an extreame and deadly hatred against them?* 1.12 I answer it is true, the imprecations used by the Saints in Scripture against wicked men are very grie∣vous and fearefull, but wee are not to thinke notwithstanding, that either they transgres∣sed herein against the rule of charity, or sinned against the precep•• of Christ Iesus. For, first, [ 1] in all these imprecations they doe not so much respect themselves and their owne preservati∣on, as the glory of God and the conservation thereof; the quarrel that they have with these men is not private but publike; neither doe they curse them because they are their enemies, but because they are Gods enemies, and the e∣nemies of GODS Church. Secondly, in all [ 2] these imprecations the Saints of GOD are not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as take delight in other mens destruction, and rejoyce themselves in seeing evill befall other men; for they doe not wish these judgements to befall upon their

enemies out of any spite or spleene or thirsty desire of revenge, but because they understand by this meanes the glory of GODS Iustice is to be made manifest before the faces of the children of men. God will have his glory even of sinners; either in their salvation, if they turne unto him; or in their confusion, if they continue obstinate. In the salvation of sinners the mercy of GOD carries away the glory, 〈◊〉〈◊〉 the confusion of sinners the glory reflects upon Gods justice. It is true, GOD delighteth not in the death of any sinner; nei∣ther will hee have any of his Saints to take de∣light in the destruction of any wicked man: but God desireth the glory of his justice to be manifest, and the Saints of God may de∣sire that the glory of GODS justice may be made manifest, though it be by the death and destruction of wretched and unrepentant sin∣ners. [ 3] Thirdly, in all these imprecations wee are not to thinke that the Saints of God were carried away with the fire and fury of some preposterous zeale; but led and directed by the discerning prudence of a propheticall spi∣rit, did curse and devove not every enemy, but those whom they knew GOD had set a marke upon, as upon Caine, and utterly

rejected from the society and company of his Elect Children. Lastly, wee must know, as [ 4] Saint Augustine hath observed, that these im∣precations are not onely prayers but prophe∣cies, being indeed prophetical denuntiations of those fearefull judgements which should cer∣tainly overtake and overthrow all the enemies of God and his Church without repentance; and therefore in all these imprecations, as the affection is not at all distempered, so neither is there any violation of patience, any branch of charity, any neglect of the precept of Christ.

Now for the second branch of the questi∣on, [ II] what is lawfull for us to doe in this case,* 1.13 whether wee may imitate the Saints in this, I doubt not but that we may, if we admit these limitations, and take a few distinctions along with ush: 1. Wee must diligently distinguish betwixt the cause and the person that maintains [ 1] the cause. As touching the cause, if it be an e∣vill cause, wee may condemne it and lawfully pray against it, whatsoever the persons be that maintain it. It is cleere by the example of Da∣vid, who prayed against the wicked counsell of Achitophel, 2. Sam. 15. 31. And by the example of the blessed Apostles, who prayed against the plots and practices of Herod,

and Pilate and the Pharisees to stop the cur∣rent [ 2] of the Gospell, Acts 4. 29. As touching the persons of our enemies, wee are to note this distinction: Some are private enemies, some are publike. If they bee private enemies onely, we must distinguish betwixt their na∣ture and their sinne: Their sinne we may pray against; Yea, I will pray yet against their wic∣kednesse; but their nature, we must not wish evill unto it, wee may love the man and hate his sinne; and howsoever it is a man a sinner that I hate and pray against, yet it is not qu•• homo, as he is a man, but qua peccator, as he is a sinner. For here Saint Augustines rule is good, Omnis peccator, in quantum peccator, non es•• diligendus; no sinnefull person, as hee is sinnefull, is to be loved of us; De Doctrin. Christian. lib. 1. cap. 27. The sinne even of our private enemy wee may hate and pray a∣gainst, but for his nature, the man himselfe, we must be so farre from hating him, that we must love him, and we must be so farre from wishing him evill, that we must bee ready to doe him all the good we can, as our Saviour commanded in his Sermon upon the Mount, Mat. 5. 44. and the blessed Apostle injoyneth Rom. 12. 14. 20. These are our private ene∣mies.

But if our enemies be publike, that is, if they be not onely our enemies, but the enemies [ 3] of God and his Church, the enemies of the truth of God, and of the Religion in the Church, then wee may curse them in the name of the Lord, and pray against them, according to the example of the Saints of God, but yet I pray you here take this Proviso. Those publike e∣nemies [ 4] of GOD and the Church are of two sorts, either they be incorrigible, and incura∣ble: or they be curable, and such whereof ther•• may be some good hope of amendment, where there is hope of repentance and amendment, we must not pray against such, but for such, wee must beg of God their conversion, as we see Christ prayed for his enemies upon the Crosse Father, forgive them, Luke 23. 34. and the Protomartyr Saint Stephen prayed for his enemies at the last gaspe, Lord, lay not this si•• to their charge, Acts 7. 60. And so doth the Prophet David in divers Psalmes; in one hee saith, Fill their faces with shame, O Lord, that they may seeke thy name, he prayes that God would let them come to a sight of their sinne, and be ashamed thereat, and so be driven to seeke unto God for mercy; and in another 〈◊〉〈◊〉 he saith, Let their Iudges be ever∣throwne

in stony places, that they may heare my words, for they are sweet; hee prayes that God would send some fatherly chastisement and correction upon the chiefest of his ene∣mies, that by the consideration of Gods Ro•• displing of them, they may be made to hear∣ken unto Gods Word obediently, and to re∣lish it well in their palates. All this must be done, where there is any hope; but where there is no hope left of amendment, when they are become obstinate and obdurate in sinne, desperate and incorrigible, when men are given up of God to a reprobate sense, as the Apostle saith, and to offend of meere malic••∣o••s wickednesse, as the Psalmist speaketh; 〈◊〉〈◊〉 this case wee may pray against them, and be seech God to bring them to a speedy confusi∣on and destruction, both for the ma••••festatio•• of the Glory of his justice, and the deliveran•• of his poore Church from their divellish ma•• chinations. And such were these enemies spo∣ken of in the Text, as shall appeare by the description, which is the second generall, and which wee are now by the helpe of GOD 〈◊〉〈◊〉 enter upon, Remember the Children of E∣dom, &c.

There is in this Psalme mention made 〈◊〉〈◊〉

two sorts of enemies, the Children of Edom and the Daughter of Babylon.* 1.14 And I grant that the Text is principally meant of the Edo∣mites and Babylonians which afflicted Ieru∣salem, or the Church of the Iewes then, in their sore captivity; for to those dayes this Psalme hath reference: But yet, as I take it, it reacheth farther, and may very fitly be applyed even to all such as bandy themselves against the Church of God in any age, or at any time whatsoever. So that upon this rec∣koning, the Powder-Traytors, above twenty yeeres agoe, were these Edomites, and that scarlet Whore of Rome, was this Daughter of Babylon; as both our Church signifies not obscurely in the first Collect of the Service for this day, having relation to this Psalme, and as I trust to make it plain unto you in my fol∣lowing discourse.

For the better conceiving of this, take a di∣stinction: There are three sorts of Children I meet withall in holy Writ. 1. Children by naturall generation. 2. Children by spiritu∣all adoption. 3. Children by morall imita∣tion. 1. By the naturall course of generation, so wee are the Children of our naturall parents which begat us. 2. By the grace of spirituall

adoption, so the Elect and servants of GOD are called the Children of God. 3. By the likenesse of morall imitation, and that two wayes, either in good, or in evill; in good, so the faithfull are said to be the Children of Abraham; being followers of the faith of Abraham; in evill, so the wicked miscre∣ants of the world and enemies of the Church may be said to be the Children of Edom, be∣ing imitators of Edoms sinnes and wretched courses. Now there are two things in Edom, especially to be observed, wherein his poste∣rity doe imitate him, and walke directly in his steps; the first is carnality, the second is cruelty; of both these in their order.

For the first; Edom which is Esau you [ 1] know was a carnall man, a man al••ge∣ther addicted to his belly cheare, prefer∣••ing it to his Birth-right, for hee sould his Birth-right for a messe of Pottage; and up∣on this the Author of the Epistle to the He∣brewes gives him the Title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a pro∣fane fellow, Heb. 12. 16. So these Children of Edom, they are a company of carnall men, little carefull of the maine, but altogether ta∣ken up with the profits and pleasures of this life. This is true whether wee understand it

of Worldlings in generall, who are out of the Church, and so are enemies unto it, or of the Popish faction in particular, who, under the cloake and colour of the Church, doe perse∣cute the Church and waste it extremely.

As for Worldlings generally their carnality is too well knowne, they are just of the hu∣mour of the rich Glutton in the Gospell, to climbe to great wealth, and to be richly clad, and to fare deliciously every day, and to say to their soule, Soule, thou hast much goods laid up for many yeeres; Ede, bibe, lud••, post mortem nulla voluptas, Eat, drinke, and take thy pa∣stime. God fils their bellies with his hid trea∣sure, and in these earthly things they hug them∣selves, little caring to enter into the heavenly Canaan, they plant themselves here, and set up their rest on this side the River, for they have their portion in this life; whereas contrarily the Saints of God are Citizens of heaven, in this world they are but strangers and pilgrims. A••d this is the reason why the world hateth them, and why these carnall men of the wo••ld persecute them; even because they are contra∣ry unto them, because they are strangers to their sinfull courses. So saith our Saviour, If you were of the world, the world would love

his own, but I have chosen you out of the world, therefore the world hateth you, Ioh. 15. 19.

As touching the Popish faction, I meane those that addict themselves to the Pope and make it there onely study to hold up and in∣large the Sathanicall pompe and pride, the Sardanapalicall riot and luxury of that man of sinne and his rablement; I say they are carnall and fleshly minded men. What other manner of persons I pray you were those, that had their hands ••oule in the gunpowder-treason? I come not here to blazon their works, or to set ou•• the story of their lives. This I am sure of, that the arch-Traytor Garnet, the Priest, was noted for an ambitious fellow, aiming at a Cardinals Hat, & such an one as did indulgere genio, love his belly too wel, & such an one as would oftē use to sacrifice to Bacchus, being very usually cup shotten; yea, the very night before he was to be executed, (mark the holines of this strami∣neous Saint) the very night, I say, before his execution, hee was observed to be as drunke as a begger, and so sottish that hee could not speake a wise word,* 1.15 as the worthy Bishop of Salisbury relates it out of the mouth of faith∣full witnesses in his Antilogia, written against Eudaemon Iohannes, the Grecian Bishop. The

Religion of Popery, as it is most agreeable to the corrupt nature of man, so I verily thinke, there is not any religion in the world, except it be Mahometisme, the yonger sister to Papisme that gives more way to the flesh, and opens 2 greater gap to sensuality and carnality and all manner of licentiousnesse, than the Doctrine of Popery doth, as it is taught in these dayes. Witnesse first, their doctrine of dispensations, whereby they teach that the Pope hath power to dispence with the Word of God,* 1.16 and with every Co••mandement of the Law; and not only with the Law, but with the Gospell too, and the Epistles of S. Paul. Now to what horrible loosenesse and lewdnesse of life doth this tend! and what sinne is there, be it never so hainous, which a carnall man will not be encouraged to commit by this licentious doctrine? incest, so∣domy, adultery, perjury, rebellion, all these have bin dispensed with by the Popes holines; there are such evident and apparent instancesto prove this, that it cannot be denied. Witnesse 2. their doctrine of Pardons and indulgences, which are impudent and shameles. Their taxa poenitentaria Apostolica, whereby impurity is granted to every sinner and pardon for every sin, be it never so grievous, so be that the party payeth according to the rate of absolution

hee is taxed upon that score, shall stand as a sufficient witnesse against them in this point. Now is not this a doctrine of licentiousnesse? when they make sinne but a money-matter, nay more, when for bowing the head, or say∣ing over a short prayer, visiting a Church, creeping to a crosse, wearing a crucifixe, and the like, pardon may be purchased for sinnes without number, and that for yeeres without number. Witnesse thirdly, their doctrine of au∣ricular confession, the practice whereof what a gap to uncleannesse it opened, Nectarius Bi∣shop of Constantinople saw well, when he ba∣nished it out of his Church, as the Tripartite story sheweth, and Agrippa likewise testifi∣eth, when hee cals it genus quoddam lenocinii, a Bawd to uncleannesse; for that Priests and Friers, having hereby under pretence of Reli∣gion free accesse unto women, it falleth out many times that whose soules they should gaine to God, their bodies they do sacrifice to the divell. Witnesse fourthly, their doctrine of constrained chastity and prohibiting of mar∣riage, which Saint Paul calls the doctrine of of Divels. Paphnutius a good Bishop saw well what cause of horrible impurity and 〈◊〉〈◊〉 it was like to be, and therefore hee

very stoutly opposed the decree of constrained single life made in the Nicene Councell, and all the Fathers in that Councell, pondring his reasons, were willing to forgoe their owne and yeeld to his judgement, and so revoked the decree, as is plaine by the story. But Gregori∣us Magnus had a more full insight into this matter, when the heads of more than 6000. Infants were raked out of a pond before his face, which made him confesse his errour in tying Priests to a single life, and commend the Apostles advice, It is better to marry than to burne; and hee added moreover, It is better to marry than to give occasion to such abomi∣nable murther. Witnesse fifthly, their doctrine of veniall sins, giving manifest occasion of li∣berty to the professors thereof. It is too plain it needs no proving. Witnesse sixthly, their do∣ctrine of implicit faith and ignorance, which they call the mother of devotion, and debar∣ring of the people from reading the holy Word of God. This cannot choose but bee occasion of great licentiousnesse; for as Chry∣sostome ••aith well, Scripturarum ignoratio baereses peperit, vitam corruptam invexit, sursum & deorsum omnia miscuit, the igno∣rance of the Scriptures hath bred heresies,

brought in corruption of life, and turned all things up side downe. What should I tell you of Rome it selfe, the holy mother of these holy doctrines? In what place of the world is there more impiety, cruelty, atheisme, im∣purity, poysoning, treachery, and all manner of villany reigning, than in Rome under his Holinesse his nose? Did not Mantuan one of their Poets say of old, Vrbs est jam tota lu∣panar? Did not the smell of Romes filthinesse offend Saint Katharines nose, when she com∣plained that in the Court of Rome, where should be a delicate paradise of vertues, shee found a stinke of hellish vices? But you will say, this was in diebus illis, the times are now changed, and perhaps there is a change and re∣formation in Rome. No such matter, but ra∣ther worse; did not D D. Redman, in the Booke of Martyrs, being demanded his judge∣ment of Rome, say it was sentina malorum, the very sinke of all sinne! The Trent Coun∣cell indeed did promise a reformation; but af∣ter that was broke up, see how Claud. Espen∣caeus a Bishop of their own complaineth; Al hope of reformation, saith hee, is taken away; where under the Sun is greater licentiousnesse, cl••mour, impurity, I will not say madnesse and

impudence, than in the City of Rome? Such & so great, as none can beleeve, but hee which hath seen it, none can deny but he which hath not seen it. The Romanists quarrel with us, & complain much against the profanenes and uncleannesse of our Religion. But if the Whore of Babylon and her adherents had not brazen fore-heads, they would for shame cease to accuse us, and assume the aspersion upon themselves, being farre more guilty, and their Religion directly tending thereunto, as I trust I have sufficiently proved. And so from the carnality of these Edomites, I come to their cruelty,* 1.17 which is the second quality wherein they resemble their father. Of this (God willing) wee will speak two wayes: 1. generally. 2. in particular.

In generall note but this: Edom, that is, Esa•• was a cruell man, the Text saith, Hee tooke heart against his Brother Iacob and sought to kill him. As Edom dealt with Israel, so dealt the Edomites with the Israelites, we find they were alwaies bent against them, they bore thē a deadly grudge, and when they got an oppor∣tunity they would vent it. What cruell and bloody hearted men the whole race of the E∣domites were,* 1.18 you may ghesse by that noto∣rious butcher of Gods Priests Doeg the Edomit

when hee had most malitiously accused the Priests for succouring David, and had brought them before Saul to be slaine, and Saul would have had his servants, his guard, to fall upon the Priests, and they refused to imbrue their hands in their innocent blood; Doeg, like a dog, as hee was, turned and ranne upon the Priests, and slew the same day 85. persons that wore a linnen Ephod, and not content here∣with, like a greedy dogge, that never could have enough, hee entred the City of the Priests, and smote it with the sword, and man and woman, and child, and suckling, and Oxe, and Asse, and Sheepe, hee spared none but put all to the Sword. Here was the right-tricke of an Edomite indeed. Note, saith Lyra, the exceeding great cruelty of this wretched fel∣low, in vastatione tot bonorum & in jugula••∣tione tot innocentium, which appeares in these two things, the spoyling of so much goods, and the slaughtering of so many innocents. But you will say,* 1.19 one particular proves not a generall. Was the whole Nation of the Idu∣maeans like this man? were they of the same humour with him? Iust of the very same hu∣mour, which you will most liberally grant, if you doe but read the prophecie of Obadiah;

when the Lord doth a-purpose reprove and threaten them for their blood-thirsty malice and malicious cruelty against his people, 〈◊〉〈◊〉 12. and so forth out. Now this is true not only of the Idumaeans, the sonnes of Edom in natu∣rality, but it is true of all other Idumaeans, the enemies of Gods Church, which are the sonnes of Edom in morality; whether they be meere Atheisticall worldlings, or wretched Anti∣christian Papists, they are a company of ma∣licious, bloody, cruell hearted people against Gods servants.

First, for the men of this world, how hard∣hearted and cruelly fierce they have beene a∣gainst the children of the Church, the stories of all ages doe most sufficiently witnesse; but especially the holy Scriptures; wherein by certaine resemblances of them to the most fierce and revengefull beaits and creatures that are, the holy Ghost would not obscurely lay open the malice and wrathfull cruelty of these men. Sometime they are called Bulls, Many young Buls are come about mee, fat Bulls of Basan close mee in; sometime Lions, They came upon mee with open mouth, as it had beene a ramping and a roaring Lion; some∣time Dogges, Deliver my Darling from the

power of the dogge; sometime Bees, They came about mee like Bees; sometime Scorpi∣ons, Now thy habitation is among Scorpions. All these are wrathfull, fierce, revengefull, cru∣ell creatures. Such are the wicked of the world what should I tell you of the primitive time, and that firy tryall of Gods Saints under the most barbarous and bloody persecutions? what rewards were proposed to them that could invent and devise the most uncouth and cruell torments? and what tortures could ei∣ther man or divell devise which were not put upon the faithfull Christians, who then in a manner dyed all most glorious witnesses of the truth, which they sealed with their blood. Some of them were racked, some were tryed by mockings and scourgings, by bond and impri∣sonment; they were stoned, they were hewen a-sunder, they were slaine with the sword, &c. Heb. 11. 35. &c. There you have even a briefe map of these torments, which the miscreants of the world powred like haile-shot on the heads of Gods servants. Saint Gregory hath inlarged the bed-roll of these tortures, wri∣ting of the persecution under Nero, that wretched blood-hound, who as hee was fed with sops dipt in blood, being a child: so

when hee became a man hee tooke a delight to wash his hands and imbrue his heart in the blood of GODS Saints. So cruell a wretch was hee, and so witty in cruelties, that it was the opinion of divers Christians then living, that Nero was that Antichrist, as Saint Augustine relates, lib. 20. de ci∣vitat. Dei, cap. 19. I cannot stand upon all particulars. Let it be enough that Tacitus writes of him, how that Quaesitissimis poe∣nis affecit Christianos, hee did afflict the Christians with most exquisite and strangely∣devised torments.

That Author relates how that wretched Emperour would have Christians covered and sowed up in Beares skinnes, and the skins of other wilde beasts, and so expose them to be worried and eaten up of fierce and cruell Dogges. All the foure Elements are wit∣nesses of his cruelty; for the earth, hee made great deepe pits and holes in the earth, and would throw them downe head-long to perish there; for the water, hee made di∣vers be bound hands and feete and head altogether and cast into the Sea to be choa∣ked there; for the ayre, hee made diver be hung up a-loft in chaines to feede th••

Birds of the ayre; for the fire, hee made divers be tied to the stake, and tumbled others bound into the fire to burne to ashes; not onely so, but hee was wont to take a great number of the bodies of Christians and make piles of them, and so set them on fire in u••um nocturni luminis, that they might serve as Beacons or Bone-fires to give light in the night time to common passengers. O savage cruelty! I should but weary you quite to tell you of the cruelty of Domitian, whom Tertullian calls Neronis portionem, a limbe of Nero; Euse∣bius, Neronis haeredem, Nero's heire in Sa∣vagenesse; or of Maximinus who for his wonderfull cruelty some called another Cy∣ciops, some Busiris, some Scyron, some Pha∣laris, some Tryphon or Gyges; Ne{que} enim erat ••rudelius animal in terris, saith Iulius Capitolinus; or of Iulian the Apostata, Om∣nes qui praecesserunt impietate vincens, saith Chrysostome. NaZianZene cals him a mix∣ture made up of Ieroboam, Ahab, Pharoah, and NabuchadneZZar, all famous for cruelty and impiety, or of the rest of that branne: men shall I call them? I cannot, for they put off all humanity, but rather monsters of men

and incarnate divels. I must referre you to the stories.

But you may say these were Pagans, pro∣fessed enemies to Christ and Christianity, and therefore no wonder, if they maligned Gods Children, and drave them from City to City, and hated them extremely, and perse∣cuted them even unto death; but wee hope there are none that call themselves Christians who are guilty of so great cruelty as you speak of: Yes, Beloved, I say it, and I will say it a∣gaine, that the Popish faction are as guilty of this cruelty against GODS Church, as the very Pagans were, and that Popish Rome is as thirsty of blood as ever Heat henish Rome was, and therefore in the Revelation shee is called that Scarlet whore which hath made her selfe drunke with the blood of GODS Saints.

Because this matter will lye hard upon the Papists, among whom I verily think there are many honest men, that I may not doe them wrong, nor my speech wrongly interpreted, I pray you observe with me this distinction. There is great difference betwixt these two, the Church of Rome, and the Court of Rome, Those worthies and men of renowne, whom

God stirred up to be reformers of the Church abused by Popelings, wee had them all from the Church of Rome, and I doubt not but that God, as in every age from Christs time hath had, so hee hath at this day like wise a true Church even in Rome it selfe, which gro∣neth under the tyranny of the Man of sinne, and de••ireth a reformation, and seeketh it of GOD by prayer to make a purgation of his Church. Wee speake not of these, but wee speake of the Court of Rome, that is, the Hi∣erarchie consisting of the Pope and his Cardi∣nals and the rest of his shavelings, and profes∣sed votaries, which worship the Beast, and have taken the mark of the Beast in their fore∣heads. These I call the Popish faction, and these I can prove to be as deepely stained with the blood of the children of God, as ever hea∣thenish Rome was. They call themselves in∣deed the Church, the onely Church, the Ca∣tholicke, the mother Church; but I say they are not of the Church, nay, enemies to the Church, and that very Antichrist St. Paul speakes of was breeding in his time; briefly, I say of them as our Church hath taught mee most pithily and truely, their faith is faction, their religion is rebellion, their practise is

murthering both of soule & body. They mur∣ther the soules of those that depend upon them withtheir false & erroneous doctrin; they mur∣der the bodies of those that stand against them either by poyson, or by poynard, or by pistoll, or by powder, or by some other more cruell, t••echerous, and bloody practice: First, by poyson, witnesse Lopez, that stinking Iew, who was hired by the Popish faction to poy∣son Queene Elizabeth: but that tooke no ef∣fect, being discovered before it could be acted; but the Monke that poysoned King Iohn in a wassayling Bowle at Swinsted Abby hit right upon it, and the Emperour that was poysoned in the Sacrament felt by woefull experience how cunning these men are in poyso••ing. Se∣condly, by poynards, witnesse the massacre in Paris, wherein the Protestants in most barba∣rous and beastly manner were stabbed, and in that abundance, that the very streets ranne with the blood that was shed on that dismall Bartholomewes Even; and the two last Kings of France, that were stabbed both of them, the one by Clement, which deed was com∣mended by the Pope for heroicke, and little in feriour to Christs incarnation, in a solemne pa∣negyricke at Rome made in his praise; the

other by Ravilliacke, that forlorne wretch, can testifie unto the world how fruitfull their doctrine is in stabbing and killing, yea even of kings themselves. Thirdly, by pistoll, wit∣nesse that pistoll that was provided to make Queene Elizabeth away, and though the traytor fail'd in the performance, yet the ma∣lice of the adversary was never the lesse; wit∣nesse that bloody Minerius, that set a yong man of Merindol against a tree, and made him be shot through with harquebushes. Witnesse that pistoll that was discharged in the brest of that worthy Admirall of France, of who it was said, BARTH O L O MEVS FLET Q VIA GALLICV S O CCV∣BAT AT LAS, the numerall letters of which verse make up the number of 1572. the yeere of the bloody massacre of Protestants in France. Lastly witnes••e, that late attempt at the court upon the Minister of Tichfield, a French man borne, and an able Scholar, who was shot at as hee was walking in his garden with a pistoll, but was preserved by GODS most mercifull and immediate providence. All these shew since the blacke Monke invented this deadly instrument, that they have beene very much delighted with his invention to

worke their bloody feates. Fourthly, by powder, witnesse that barbarous and bloody intended massacre in the Gunpowder Treason, a Treason that cannot be named without hor∣rour, nor thought upon without astonishment; no age in the world affording a paralell and like example of such savage cruelty. Let some rotten-hearted runnagates from us score us up in their bookes for Schismaticke and puritan∣Preachers, for exaggerating and setting out the heinousnesse of that divellish Treason, yet wee will not leave to speake against it, yea to cry and thunder against it, being, as his sacred Majesty that last lived hath rightly observed, not onely a crying sinne of blood, but a roaring and a thundring sinne of fire and brimstone. And as wee will not cease to exaggerate their vill••ny, so neither will we cease to extoll Gods mercy, who is the keeper of our Israel, and never slumbers nor sleepes, but is alwaies rea∣dy at hand to shend and defend his people whom ••ee hath set his love upon, even for his owne mercy and goodnesse sake, howsoever wee by reason of our rebellions against him have des••rved the contrary. And therefore let us ever confesse and say, as our Church ••••th taught us; From this unnat••rall conspi∣racy

(O Lord) not our merit but thy mercy, not our foresight but thy providence hath de∣livered us, not our love to thee, but thy love to thine annointed servant and thy poore Church with whom thou hast promised to be present to the end of the world. And therefore not unto us, ô Lord, not unto us, but to thy name be ascribed all honour and glory in all the Churches of the Saints throug••out all gene∣rations. And ever loved and blessed be Gods mercifull patience and providence, that hath not given us over as a prey unto their teeth. Our soule is escaped, even as a Bird out of the sna••e of the Fowler, the snare is broken and wee are delivered. Our helpe standeth in the name of the Lord, which made heaven and earth, from this time forth for evermore.

Now that I have named the Powder-plot, the top of all treason and quinte••sence of all cruelty, mee thinkes I should need to say no more of the cruelty of these •• ••umaeans; but because I have promised to make you acquain∣ted with other bloody, cruell, malicious, and violent practises of the Popish faction, I must be as good as my word; and I thinke indeed I owe this service both to Christ and his Church, to discover, as much as in mee lyeth,

the tyranny of Antichrist, and the malice of the malignant Church, which hath terribly ••aged in this Land, and doth yet fearefully reigne in divers quarters of the world. But here, where shall I begin? abroad or at home? with forreine or domesticke examples? with the Pope or popelings? the head or his mem∣bers? If you will with the Pope himselfe, be∣cause hee loves to have the preheminence, hee shall have it in pride and cruelty. To give you •• taste of the spirit that ruleth in this holy fa∣ther:* 1.20 what shall wee say of him that made the noble Prince Dandalus to be tyed by the ••eck with a chain, and to lye flat under his ta∣••le there to gnaw bones like a dogge? such a ••yrant was Pope Clement the sixth, as Sabel∣••icus writeth, inclemens Clemens! in name gentle, in nature cruell, Clement by an anti∣••••rasis; what shall wee say of him that ••roudly and contemptuously trode Frederick the Emperour under his feet, applying that ••erse of the Psalme to himselfe, Thou shalt go ••pon the Lion and the Dragon, the young Li∣•••• and the Dragon shalt thou tread under thy ••et? such a tyrant was Alexander the third, what shall we say of him that armed and ani∣••ated the sonne against the father, causing

him to be taken, and to be cruelly famished to death, contrary to the law of God and of nature too? Such a tyrant was Pope Pascha∣lis the second, what shall wee say of him that made Henry the emperour with his wife and child stand at his gates in the rough win∣ter, bare foot, and bare legge, eating nothing from morning to night, and that for three dayes together? Such a tyrant was Pope Hildebrand, that brand of hell, if wee shall so terme him as hee hath best deserved, what shall wee say of him, that having his enemy delivered into his hands, caused him first to be stripped starke naked, his beard to be shaven in disgrace, and to be hanged up by the haire of his head, then to be set upon an asse with his face backward to the tayle, to be carried round about the city in despite, to be miserably beaten with rods, and at last to be thrust and banished out of his country for e∣ver? Such a tyrant was Pope Iohn the foure∣teenth of that name. To come from the head of the faction to his members;* 1.21 was not that a bloody practise of Minerius against the poore Merindolians about the beginning of the reformation, when hee made a number of their innocent infants to be mu••hered like

another Herod, and cut off the paps or nipples of women that had sucking children, by that means to destroy both the women & the fruit of their wombe, as you shall read in the history of the Waldenses & the poore men of Lions. In which story I read likewise of another blood∣hound, one Iohannes de Roma, a Monk; whose cōmon and ordinary practise was to take the profe••sors of the Gospell, and fill bootes full of boyling grease, and put in the feet and leg•• of Gods Saints in them, and binde them to a forme, and fet a soft fire under them, and so to examine them about their faith, sitting in most grievous torments, and afterwards cru∣elly to put them to death. What should I tell you of the barbarous cruelty of papists against the poore people of India? Bartholomaeus à Casa, one of their owne side hath related the story and the manner of it, which shall remain as a blot upon them for ever. They say they have converted that people, I say, they have killed more than they have converted. I might likewise discourse and tell you of the Spanish Inquisition, the common blocke∣house of popery; it was set up first to take Iewes, now it is used to ensnare Christians; and 〈◊〉〈◊〉 snare, it holds fast, there is no mer∣cy

in it, it will not let goe without blood, hee that is taken in it, twenty to one hee shall ne∣ver escape, but pine and perish with lingring torments, that's just the nature of it. But to leave forreine stories and instances, and come neerer home. I could tell you long stories of the mercilesse racking and torturing of mistris Anne Askew, the barbarous burning of the hand of Thomas Thomkins, the drawing of an arrow through the fingers of Cuthbert Simpson fast tyed together, so that the blood sprang out againe. the feeding of Edw. Freese and others with manchet made of saw-dust, the displing of Gods saints by bloody Bonner in his garden at Fulham in such pitteous man∣ner, that his servant that assisted him was faine to turne away his eyes, shaming at his cruelty; his bloody butchering of the servants of God meerely in the matter of religion. But I must not trouble you with long stories now, I re∣ferre you to the faithfull relation of M. Foxe in his Acts and Monuments, which shal stand as a monument of popish tyrannicall and bar∣barous cruelty to al generations. And although I know there are some of the Romishrout, that call them Foxe his saints, and that call his sto∣ry a Legend of lyes, yet they that know the

temper of those men, know also well enough frō what humour these words proceed, which being spoken out of spleene and spite, doe not impeach the truth of the story, but 〈◊〉〈◊〉 cover the malice of their hearts against a leaur c••and painefull scholar, who hath not only collected things together, but confirmed his collections with such sufficient proofes either of eye-wit∣nesses, which saw the things done, or of pub∣like records of courts wherein those matters were transacted, or of both; that none of mo∣derate and impartiall judgement can doubt of the truth of the stories or his faithfulnesse in relating of them. Now there you shall finde, I say, how that in those Marian dayes none were spared that opposed the pride and tyran∣ny of the popish bishop, of what condition or age soever they were, but all went to the pot, learned and unlearned, men and women, old and young, boyes and girles, clergy and lai∣ty, bishops and arch-bishops. Some of the martyrs they scourged with rods, some they pulled their tongues out of their heads, nay their hearts out of their bodies, some they racked and tortured, some they hanged, some they beheaded, some they burned, and that with a soft and lingring fire to prolong their

pain••; nay, I will tell you one thing more, they tooke a yong infant springing out of the mothers belly as she was at the stake burning, they 〈◊〉〈◊〉 it I say and threw it into the fire to bu••orr••ith the mother;* 1.22 was there ever such cruelty heard of as this? Neither hath their cruelty stayed here to exercise it selfe upon them that were alive, but their bloody practi∣ses have proceeded further to wreake them∣selves upon the bodies of the d••ad Saints which lay in their graves in peace. These they have digged out of their graves where they lay in christian buriall, and buried them in dunghils, others they have digged out of their graves, being quite rotten and nothing remai∣ning but bones and dust, and have cited them to appeare before judges, have set upon them judicially, condemned them of here••ie, and so cast them into the fire to be burned; was there e••er such cruelty heard of even among the heathen tyrants and pagan persecutors?

I have stood the longer upon these cruell practises of Papists for these reasons: 1. Be∣cause I thought it was my duty and a service that I owe to the Church of Christ to lay o∣pen the damnable practises and plots of Anti∣christ, that hee hath to keepe himselfe up in

the fellowes of his company in the colledge, being to travell abroad, Commendo vos dile∣ctioni Dei & odio papatus, I commend you all to the love of God and the hatred of po∣pery. And let us learne further as our church hath taught us, to pray against these blood∣thirsty and divellish men, that God would be pleased to protect us from their rage, and to scatter these our cruell enemies that delight in blood, to infatuate their counsels, and con∣found their devices, and to root out that Ba∣bylonish and Antichristian sect, which say of Ierusalem, Downe with it, Downe with it, even to the ground. And let every true-hear∣ted Englishman say, Amen.

This shall suffice to be spoken in generall of the cruelty of these Idumaeans. Now I come to speak of their cruelty more particu∣larly. In which discourse divers things will reflect upon our selves by way of edefication, to teach us some profitable lessons, and many things will reflect upon papists by way of de∣testation and utter condemnation of their wret∣ched courses.

The particulars of the Edomites cru∣elty appeare in these three points: First, in conspiring with other enemies of the

church in evill. Secondly,* 1.23 in egging and incouraging of their con••ederates in evill. 3. In rejoycing themselves and taking a delight in evill. Their conspiring appeares, in that they joyned themselves with the Babylonians;* 1.24 their ••ncouraging of their confederates ap∣peares in this, that they stand by the Babyloni∣ans in laying of Ierusalem waste, and, in ha∣tred of the church, clapt them on the backe to goe thoroughly to worke; their rej••y••ing in evill, appeares in their wretched and bloody cry, Downe with it, Downe with it, even to the ground.

Of these particulars wee will now (cum Deo) speake distinctly, and make some appli∣cation to the time, as occasion shall be offe∣red: and first of their confederacy and conspi∣ration.

The Edomites bore alwaies a deadly ha∣tred [ I] and spite against the true Israel of GOD. That is plaine by the whole tenour of the Scripture of the Old Testament;* 1.25 but their might was not answerable to their malice, and therefore being not strong enough of them∣selves to wrong ••ods people, it was their u∣suall mannerto bandy themselves with the B••∣bylonians and other enemies of the Church,

••nd to joyne their forces together to infest ••ods children. Hence I gather this short note: The wicked are ready to joyne hand in hand to vexe the Church and to effect wicked matters: Herod and Pilate will be made friends together,* 1.26 if Christ be to be crucified. The text saith expressely, they were enemies before, but they will joyne in this, hand in hand they goe to the effecting of this cruell project. Looke into Psal. 83. 〈◊〉〈◊〉 3. & seq. and you shall finde a full proofe of this. They have taken crafty counsell against thy people, and consulted against thy secret ones, they have said, Come and let us cut them off, that they be no more a people, nor that the name of Israel be no more in remembrance; they have consul••ed toge••her in heart, and have made a league against thee. Marke what agreement here is among wicked men, expressed by so many words of synonymall signification, they have taken ••raf••y counsell, they have consulted together, they have said come and let us cut them off, they have con∣sulted in heart, they have made a league; then comes in the whole rout and bed-roll of these e••••mies in the next verse, The Ta••erna∣•••••••• of th•• Ed••mites, and the 〈◊〉〈◊〉 (and

marke that the Ed••mites march in the first ranke) the Moabites and the Hagarens; Ge∣bal and Ammon, &c. And was it not even thus with our Edomites, the Popish conspira∣tors? they bore a malignant and heavy grudge against our Church; but God made the ill∣wil'd cow to have short hornes, they knew their power was not answerable to their pur∣pose; and therefore they goe craftily to work and consult in heart against us, and make a league with our forreine adversaries, Geball and Ammon and Amalecke, to afford their helping hand to our overthrow. For did not Garnet write a letter to the Pope of Rome, to acquaint him with the treason, & to obtain his blessing? and was not the leigier Iesuite in the low Countryes possessed with it, to provide as many horse & as much munition as those parts would gather? and was not the Spaniard rea∣dy to helpe the English Catholikes at a call, and to joyne with them to have laid this land desolate, who protested hee loved the Papists of England as dea••ely as hee did his owne Castillians? So that upon the point looke what aide either of men or munition, the Pope or Spaine could have made; their so dearely loved catholikes, I had almost said, subjects

here in England should not have wanted, to have disturbed the quiet of our Church, and to have ruinated our Common-wealth. The matter is plaine, all these were ready to assem∣ble themselves together, like so many crowes, to picke out the eyes of GODS faithfull ser∣vants.

If you desire any reasons of this conclusion why the wicked doe thus joyne together so unanimously in mischievous practices,* 1.27 you may take notice briefly, if you will, of these three: 1. Is because they are swayed with one head, that is, the divell; and that makes them so joyntly conspire in evill. For as Gods spi∣rit worketh unity and unanimity in good things in the children of the church, so there is the like contrary working by the divell in the children of disobedience. Their nature [ 2] is the same all dre••cht in iniqu••ty; and simili∣tude of nature breeds similitude of affection. 3. They know well enough that if they should be divided they were not able to stand, [ 3] and therefore in meere policie they cling like burres and sticke together.

The use of this point is,* 1.28 first for confutati∣on [ 1] of our adversaries the Papists in a matter of doctrine about the Church;* 1.29 for they make

consent and unity forsooth a note of the true Church of CHRIST. To which I could say much, but for this time I will say but one thing with Saint Augustine, Vt est ecclesia Dei una, si•• est Diaboli una Babylon, as there is unity in the Church of Christ, so there is u∣nity in the church of Antichrist; and there∣fore I say that unity barely and absolutely con∣sidered without the truth of doctrine cannot be a right distinctive note and infallible mark of the Church. For what greater agreement and consent is there than among theeves and robbers? Come, say they, cast in thy lot among us, wee will all have but one purse, Pro. 1. 14. So likewise among the Turks & Mahometans there is great consent and agreement insomuch that their sect and profession is by thē far and neere propagated; and yet it will not here∣upon follow that Mahometisme is the true Church. No more will the Papists plea hold, that because there is great unity and consent a∣mong them (although I am able to shew the contrary) yet suppose it were so, I say, their plea will not hold that they are the true church because of their unity; if I may call it proper∣ly unity and not rather a conspiracy. For (as I remember) that worthy learned Lady Ian••

Gray, wrote exceeding truely and discreet∣ly to the same purpose, Agreement among wicked men is not unity but conspiracie; and thereupon alledgeth that excellent posi∣tion of Cicero in his Booke of amity, Ami••itia non est nisi inter bonos, that there can be no true unity but among good men.

The second use then of this is for exhorta∣tion unto us, beloved, to joyne hearts and [ 2] ••ands together for the upholding of the truth* 1.30 ••nd the effecting of good things, that so wee may hold the unity of the spirit in the bond of 〈◊〉〈◊〉, as the Apostle counselleth. If the ene∣••ies of the Church combine and conspire the 〈◊〉〈◊〉 of the Church, as David saith, Psal. 2. ••••venerunt adversus Dominum: let us then ••ho are the Children of the Church concord 〈◊〉〈◊〉 conjoyne our selves for the good of it; if ••he children of this world agree so well in 〈◊〉〈◊〉, it is a shame for us not to agree in good ••••ings. Truely there can be but small com∣••••rt and contentment in the life of Christians without concord and unity; remember what David saith in the Psalmes, Ecce quam bo∣••••••, for brethren to dwell together in unity; ••••d remember what Silurus said to his sonnes

upon his death bed, Si ••rit is inseparabiles, e∣ritis insuperabiles.

[ 3] The third and last use of this I will make is a word of instruction,* 1.31 as the enemies of the Church are ready to conjoyne themselves, so let us labour to disjoyne them. This is good policie, joyned with piety and godly pru∣dencie, even to labour I say as much as wee can to dissever and dissipate their councels and forces, and to set the parties themselves at oddes, and by the eares together, if it be pos∣sible: Mistake mee not I would not have Christians to be sowers of dissention; but i•• it may stand with the glory of God and the good of the Church, it is lawfull to set the wicked at oddes one with another by lawful•• meanes. I am sure this is a stratageme i•• worldly warre, and I doubt not but it may be practised in christian warfare. This piece of policy Saint Paul used, as wee read A 〈◊〉〈◊〉 ••3. For standing in the councell and perce••∣ving that the one part were Pharisees and th•• other Sadduces, hee cryed out straight, M•••• and brethren, I am a Pharisee, the sonne of •• Pharisee, &c. and by this meanes Paul w•••• delivered at that time from the rage of his e∣nemies, by setting the wicked together by 〈◊〉〈◊〉

〈◊〉〈◊〉; and Master Beza's note upon it is, that this may very well be done, if it breed no pre∣••udice to the truth of God.

So of their conf••deracy.* 1.32 Now come to the [ II] ••••couraging of their confederates in evill, they joyne themselves with the Baby lonians, they clap them on the backe, they applaud them in ••their cruelty, they helpe what in them lyeth to ••idde sorrow to sorrow ••pon Ierusalem, to ••idde cruelty to cruelty in the Babylonians; ••••en as when a dog is set upon a poore sheepe, ••••nd you should have some standing by to clap ••heir hands to make the dogge goe on more ••agerly; even thus dealt these Idumaeans at ••••is time. The children of God were the poore ••heepe, the Babylonians were the dogges set 〈◊〉〈◊〉 worry them, the children of Edom in the ••eane time clap their hands to make them the ••ore eager and fierce in their cruell practises. ••ut alas! what had these poore sheepe deser∣••ed that they should be thus untowardly used ••y the Edomites? was not Edom Iacobs bro∣••her? were not the Edomites neere a-kinne to ••he Israelites? That they should suffer such ••••ings of the Babylonians, meere strangers ••nto them, it was no wonder; but that they ••••ould suffer such indignity from their owne

brethren and kindred, to be so vexed by them, of whom they should have been kindly used in all reason, this is a wonderfull thing, Yet wee see it is so; the note therefore must be this Neither affinity nor neerenesse of kinne nor any bond of loue can quench that hatred which the enemies of the church beare unto it.* 1.33 Was not Caine Abels brother? and yet hee rose up villanously and murdered his owne brother; and why did hee murder him? but because his owne workes were evill, and his brothers good. In the booke of Iudges wee finde the people of God lye open to the in∣sults of many enemies. One time, Iudg. 6. 3. wee finde in confederacy to vexe Israel the Midianites, the Amalekites, and the chil∣dren of 〈◊〉〈◊〉 East; they came upon them, eve•• they; as our last translation reads it, with a•• emphasis. What? the Midianites, and the A∣malakites, and the children of the East? This is strange that they should set upon Israel for they were cousins and came all of 〈◊〉〈◊〉 stocke: for the Israel••tes they came of A∣braham by his wife Sarah, and the Midia∣nites came of the same Abraham by his wi•••• Keturah, Gen. 25. 2. they were of the sam•• blood then: further, they were linked by ma••∣riage,

for Moses tooke a woman of Midian to wife: thus were the Midianites a kinne and allied to Israel, and so were the Amale∣kites too; for the Israelites came of Iacob. and the Amalekites came of Esa••, Gen. 36. 12. they were brothers children; and for the children of the East, it is cleare they were A∣brahams sonnes begotten on his Concubines, to whom hee gave gifts and sent them into the East country, Gen. 25. 6. So then it is evident by these genealogies that these people all of them were a-kinne to Israel, and yet they vex and molest, persecute and purs••e with deadly hatred. What can be the reason of it, but the diversity, yea contrariety of their religions? There is no hatred to that which is conceived against the true religion, it drives deepe, it is implacable▪ no linke of love nor bond of friendship, nor neernesse of blood can quench it.* 1.34 That was our Doctrine.

The use hereof shall be a word of monition [ I] to us,* 1.35 not to trust the enemies of religion, though they be never so neere linked unto us, for as the Prophet speaketh, Mic. 7. 4. The best of them is but as a bryer, the most ••pright sharper than a thorny hedge. Can Antichrist beare any love to Christ? can the limbes of Antichrist affect the members of Christ? nay

they hate us with an inveterate and deadly ha∣tred; so that if wee should give our daughters to them, or take their daughters to us, yet wee have still reason to suspect and feare them; for they would be the first, if they had oppor∣tunity, to leape upon us and cut our throates. Will you heare one of their owne Doctors speake his minde freely? Fideles Anglicani excusandi s••nt, &c. The Papists of England are to be excused that they doe not raise up war against their King, to exempt themselves from the bondage of hereticall superiours, quoniam communiter non habent facult at em ad hec bella gerenda, because forsooth they have not meanes to maintaine this warre and to make their party good. And GOD be thanked for that, that their meanes is not an∣••werable to their minde; but here wee see plainely what the King and wee all of us might looke for at their hands, if they had long hornes to push at us, if they were not curb'd and kept under by the conscience of their owne weakenesse, and the terrour of the law against rebels. This gentle man that wrote this excuse for the English Papists is Bannes, a schoole-Iesuite, in Thom. 2. 2. qu. 12. art.

And to come neerer the point yet; was it not thus in the Gunpowder-plot? (our happy de∣liverance from which wee celebrate this day) For when there was some of the Traitors that made this scruple of conscience to Garnet the arch-traytor and the rest of his fellow-Iehu∣sites, that in the Parliament house there would be many of their friends and kindred, yea divers of their owne profession, deepe Catho∣likes, and that they thought it a very hard thing to wrap them in the common overthrow and to blow up them with the rest, and there∣upon began a little to shrinke backe; it was resolved presently by those tender-hearted fa∣thers, the Iesuites, that they were not to sticke at these things, but for the promoving of the catholike cause they might ••tterly destroy all, yea even their owne catholike friends and ac∣quaintance without exception. These few words that I have spoken are sufficient unto you that are wise; I pray you let mee round you in your eares that have any popish kin∣dred, if there be any such here present, take mine advise, Rely not, trust not too much un∣to them: for let them be never so firme unto you, let there be never so many linkes and tyes betwixt you; yet one Bull from the Pope

or one little breath from a Iesui••••s mouth will snap all these bands asunder presently.

The second use of this shall be an instru∣ction to teach us to make much of our spiritu∣all kindred, those I meane that are of the same religion with us. The old Saxons, our ancest∣ours, called religion Yane-fastnesse, the o••ely fastnesse, the onely thing that maketh fast friends, and they that are firmely joyned unto us in the truth of Religion, they will not for∣sake us, wee may be sure of that, they will be [ III] our firmest friends in all our necessitie;.

So of the second particular of Edomites cruelty;* 1.36 there remaines now onely the third behind, and that is their exultation and rejoy∣cing in evill, which is expressed by their insul∣ting noyse and cry, Downe with it, Downe with it, even to the ground. This was the day of Ierusalem, that is, the day of her captivity and calamity, wherein the Babylonians laid waste her dwellings and destroyed her walls even to the foundation; the Edomites seeing her fall,* 1.37 they had that they looked for, they liked it well, they insulted over her and re∣joyced in her ruine, the observation is shortly this. It is the property of wicked men to re∣joyce in evill. This property is expressely set

downe by the wise man in the description of the wicked man, Prov. 2. 14. Which rejoyce in doing evill: and in another place, hee saith, that he casteth abroad firebrands and deadly wea∣pons, and saith, am I not in sport? Loe, hee makes it but a sport and pastime to doe evill to others, Et si non aliquà nocuisset mortuus esset there is nothing more vexes and troubles him at the heart, than when hee cannot bring his wicked projects about to mischiefe others. The Prophet David had good experience of this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his malicious adversa∣ries; for to say nothing of that, where hee complaines that the drunkards made ballads and songs upon him, making themselves merry with his misery, even as they were tipling and sitting over their cups, or of that where hee sayes that it pleased them exceedingly, if they did but heare of those hurts that had be∣faine him, crying out, So, so, there goes the game; if you will but looke Psal. 35. there you have a full proofe of this, there you shall finde both their practises against him, and his prayers against them, and in both these a most ample description of this evill quality in wic∣ked men wee now speake of; their practises against him, first verse 15, 16. In my adversi∣ty

they rejoyced and gathered themselves, &c. Then verse 21. They gaped upon mee, &c. his prayer against them first, verse 19. Let not them that are mine enemies rejoyce over mee, then verse 24, 25, 26. Let them not rejoyce over me, let them not say in their hearts, there there, so would wee have it, let them be con∣founded and put to shame together that re∣joyce at my hurt. Thi•• is plaine. I have read of Nero, that bloody and barbarous tyrant that hee commanded Rome to be set on fire, and while the smoke ascended, and the houses burned, hee gate him up to the top of his pa∣lace, to looke upon it and laugh at it, and ta∣king a fiddle, minstrell as hee was, plaid upon it and sung all the while Rome was a burning the destruction of T••••y. Here was a lively type of this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 indeed. And because I have mentioned that story, give mee leave to proceede a little further in it, because it makes for our purpose. Assoone as Nero had made Rome thus to be burnt, the blame was presently laid upon the Christians, that they by trechery had fired the City; even as the Powder-traytors had resolved, if the treason had taken effect, to lay all the blame on the Puritans, that they had by treachery blowne up the Parliament house; but that by the way; when Nero•• I say•• had caused this 〈…〉〈…〉

bee spread against the Christians, and this rumour was growne into a common opinion, and this opini∣on became an undoubted perswasion that it was just so as Nero had bru∣ted it abroad, then imagine you, what deaths were devised, what tor∣tures threatned, what cruelties pra∣ctised upon the bodies of the poore innocent christians; and this blood sucking tyrant and their mercilesse tormentors, not content to put them to death with all manner of cruelty that the divell could invent, they did mocke and flout them in their death, and made themselves merry with their destruction, for so much sound the words of Cornel. Tacitus; Pereuntibus addita ludibria.

But you will say Nero was a dam∣ned wretch a monster of men, and those his instruments you speake of were all pagans and infidels out of the Church, without God, and ther∣fore no wonder if they be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 like their father the divell re••oycing

in evill, but can the divellish affecti∣on once enter into the hearts of any that call themselves christians? per∣adventure thereare none suchamong them. Are there none such? I wish I could say so, but I cannot, I must tel you that there are such men, as de∣light in evill even among christians. First, let vs looke over into France, & there we shall finde under Charles 9. there were slaine 30000. protestants all at once, and that not in battell, but in treachery under pretence of friendship, shadowed by the marri∣age of the kings sister to aprotestant prince. And when Gregory 13. Pope heard of this ••amous exploit, he cau∣sed the like joy to be shewed in his City, the guns to be shot off frō his castle S. Angelo, the masse to be sung in honor of this noble deed in S. Lu∣cies church, a French Saint. This was rejoy••ing in evill, was it not? Let me now take you by the hand & lead you out of France into Ireland, there you shall find N. Sanders the 〈…〉〈…〉

consecrated banner displayed in the field, stir∣ring up rebellion, and animating the rebels in their trecherous and violent courses. Nay, there wee read that when Io. Desmond, a po∣pish traytor,* 1.38 had murthered one Henry Da∣vil an English gentleman most dastardly in his bed, as a taste of his faith and obedience to the Pope, and his forwardnesse in the Ca∣tholike cause, as he cal'd it; howsoever there were some even of the rebels that condemned this desperate and bloody attempt, yet doctor Sanders cōmended the action, applauded the actor for a couragious Catholike, & told him that therin questionles he had off er••d up a sweet smelling sacrifice unto Almighty God. Good Lord! what a wretched and abominable part was this? when an ungracious bloody fel∣low shall kill a man in his bed most barba∣rously, and yet that Sanders, the Popes legat should pronounce this thi••g to be a sweet sa∣crifice to God, this pas••eth all imagination. Can any either practise these things or com∣mend these practises of blood, but they must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? But to lead you out of these forreine count••ies and to bring you over into our owne native soyle, can wee pronouncea∣ny other of the pop••sh faction in the Gun∣powder-t••eason?

The Lord sayes of Edom that hee should not have looked upon the af∣fliction of his brother in the day of his misery, Obad. verse 12. but they did looke upon it and laughed at it, and cryed to their confederates, Downe with it, downe with it, even to the ground. And were there not some of the po∣pish faction set upon the hill betwixt King∣stone and London, where they might have a full prospect of West minster and the Parlia∣ment house, expecting for that dismall desola∣tion intended, and longing to heare the terri∣ble blow given, saying no doubt in their hearts not, Downe with it, Downe with it, even to the ground, but Blow them up, up with them even to the clouds. Nay, and when Guido Faux, the party appointed to give fire to the powder, was apprehended and examined, and asked if hee was not sorry and repented himselfe of his bloody, designe, answered with a bold heart and brazen face, that hee was sor∣ry for nothing more in all his life, than for that the designe tooke so ill effect, and repented himselfe that hee had not set fire on the pow∣der when hee was caught, that he might have done some mischiefe at least upon himselfe and his apprehenders.

By all which it is more then plaine to be seene how the Popish faction jumpe directly with the children of Edom in all points of carnality and cruelty,* 1.39 and especially in this their rejoicing in evill. Here is onely the dif∣ference betwixt them. The Edomites saw the ruine and desolation of jerusalem and rejoy∣ced over it; but the Papists did not see the ruine and desolation of our Church but onely in hope and expectation, that they might have rejoiced over us. But their hopes were dasht, and their expectation frustrate, and their joy was turned into shame and confusion of face, as appeareth this day; and all by the merci∣full patience and providence of the Lord the keeper of our Israel, who never slumbers nor sleeps, but watcheth overus for our good to save our King, and defend our state, to direct his Church, and deliver his poore servants from all the divelish machination of our im∣placable enemies. And therefore not unto us, not unto us, but to his glorious name be ascri∣bed the praise of our deliverance. And the Lord make us truly thankefull for this most miraculous deliverance, to remember it our selves, and to be whetting of it upon our po∣sterity, that all true English hearted Christians

may learne to praise the Lord God of Israel for ever.

And pray wee once more, that God of his mercy, and not for our merits, for his owne goodnesse sake, and not for any goodnesse that is in us,* 1.40 he would be pleased to scatter our cru∣ell enemies which delight in blood, to infatuate their counsells, and to root out that Babylo∣nish and * Antichristian sect which say of Ie∣rusalem, Downe with it, downe with it even to the ground. And beseech wee him of his mercifull goodnesse to protect and prosper our soveraigne Lord and King in all his god∣ly intendments, to blesse the Church with the pure and incorrupt doctrine of his holy word and with faithfull Pastours after his owne heart, to maintaine the whole State and realme in peace and prosperity, that with our heart and mo••th wee may praise his holy name and sing joyfully, that his mercifull kind∣nesse is ever more and more towards us, and that the truth of the Lord endureth for ever, through j••sus Christ our only Saviour and rede••••er. Amen, and againe I say Amen. Hallelujah, Praise ••ee the Lord, and sing the 148. Psalme, or Psal. 7. beginning at the 15. verse.

BEhold, though he in travell bee, of his divellish forecast, And of his mischiefe once conceiv'd, yet brings forth nought at last. Hee diggs a ditch and delves it deepe, in hope to hurt his brother; But hee shall fall into the pit, that he dig'd up for other.

Thus wrong returneth to the hurt of him in whom it bred; And all the mischiefe, that he wrought shall fall upon his head. I will giue thankes to God therefore, that judgeth righteously; And with my songs will praise the name of him that is most high.

The 124. Psalme, paraphrastically appli∣ed to the Papists Powder-plot, fitted to one of the familiar tunes of Davids Psalmes for the 5. of November.

IF great Iehovah had not stood propitious on our side, May England say most thankefully, and been our guard and guide: If heavens Almighty-Lord Himselfe, had not our cause maintain'd, When men, yea most blood-thirsty men our downefall had ordain'd.

Then had their Antichristian rage and Hellish policy, Devoured us with greedy jawes and swallowed suddainely. Then, like huge overflowing floods with furious inundation, They, all our soules o'rewhelmed had, and drown'd in desolation.

Our royall King and Queene and Prince, and princely Progeny, Our prudent Counsellors of State and prime Nobility:

Our learned I••dges, Bishops grave, best commons of this Land, In Parliament, by powder fierce, had perish'd out of hand.

Romes raging streames with roaring noise, and popish cruelty, Had all, at once, engulft our soules, in matchlesse misery: But, great Iehovah just and good, thy name we praise and blesse; Who onely sav'dst us from the power of Romish wickednesse.

For, as a Bird out of the snare, by furious Fowlers made, Doth safely scape: Even so our soules securely did evade; Their net was broke, themselves were caught our God that ne're doth sleepe, In heaven did sit, and see, and smile, and us in safety keepe.

This was the Lords most worthy worke, this was the Lords owne ••act; And 'tis most wondrous to behold this great and glorious Act. This is the j••yfull day indeed,

Which God for us hath wrought, Let us be glad and joy therein, in Word, in Deed, in Thought.

O let us never make a•• end to magnifie Gods name, To blesse the Lord our Staffe and Stay to sound abroad his fame: To tell to all Posterity what wonders God hath wrought, To save us from the woes which Rome hath oft against vs sought.

All glory (then) to God on high, let Men and Angels sing; Let Heaven and Earth and all therein, give glory to heavens King: And sing and say with heart and voyce, all honour, laud, and praise, To God, who makes us, thus, rejoyce; So be it, Lord, alwayes.

I. V.

FINIS.

Notes

• * 1.1

  Novem.
• * 1.2

  Praeloq••••
• * 1.3

  D. D. 〈◊〉〈◊〉
• * 1.4

  D. D. C••
• * 1.5

  D D. Co••k
• * 1.6

  M. Dunster.
• * 1.7

  Mr. Bolt••
• * 1.8

  〈◊〉〈◊〉.
• * 1.9

  〈◊〉〈◊〉.
• * 1.10

  Interpreta∣tio.
• * 1.11

  Quaestio.
• * 1.12

  Subject••••.
• * 1.13

  Fabritius
• * 1.14

  Talibus n••minibus c••••venientissi mè sigura••tur verita•• inimici. Id•• m•• ae •• quipp•• interpreta••∣tur velsa•• ••uinei vel t••reni. A•••• in Psal. 8 And agai•• Interpreta∣tur Edom sanguis; 〈◊〉〈◊〉 & pumcè E∣dom dicitu•• August. in Psal. 136.
• * 1.15

  D D. Ab••o••
• * 1.16

  D D. Bear
• * 1.17

  II.
• * 1.18

  1. Sam. 2 18.
• * 1.19

  tus homo Doecb, ••genus 〈◊〉〈◊〉 Doech. ••lugust. in ••al. 51.
• * 1.20

  Homili••s.
• * 1.21

  〈…〉〈…〉
• * 1.22

  •• D. Whi∣••ak.
• * 1.23

  ••itio.
• * 1.24

  •• D ••ak.
• * 1.25

  preta••
• * 1.26

  Observatio Mr. B. Probatio.
• * 1.27

  Ratia.
• * 1.28

  Appli••.
• * 1.29

  Confutati••.
• * 1.30

  Ad••ortati••.
• * 1.31

  ••nstructio.
• * 1.32

  Interpretat.
• * 1.33

  Observatio. Mr. B. Probatio.
• * 1.34

  Applic.
• * 1.35

  Mo••itio.
• * 1.36

  〈◊〉〈◊〉.
• * 1.37

  〈…〉〈…〉.
• * 1.38

  DD. C•••• ton late I shop of Chiches••••
• * 1.39

  Concl••
• * 1.40

  〈◊〉〈◊〉