Three sermons preached in St. Maries Church in Cambridg, upon the three anniversaries of the martyrdom of Charles I, Jan. 30, birth and return of Charles II, May 29, gun-powder treason, Novemb. 5 by James Duport ...

A SERMON Preached upon the Anniversary of the Gun-Powder Treason.

Psalm 124. v. 7.

Our soul is escaped as a bird out of the snare of the fowlers, the snare is broken, and we are delivered.

THIS Psalm, as ye may perceiv by the tenour of it all along, is a Gratulatory or Eucharistical Hymn, or Psalm of Prais and thanksgiving to God for delivering Israel, both King and People (for it was in King David's time, the Author of the Psalm), the Church and people of God out of the hands of their mer∣ciless and cruel enemies, the Philistins, most like, or the Ammonites. However some extraordinary preservation, some remarkable signal deliverance belike it was; and 'twas the Dominus nobiscum that did the deed, for If the Lord himself had not been on our side, when men rose up against us, they had swallowed us up quick, &c. but Blessed be the Lord, who hath not given us over as a prey to their teeth.

Our soul is esaped, &c. In the words we may observ these three Particulars:

• 1. The Danger that the Church was in, or the Plot lay'd for her, i. e. The snare of the fowlers.
• 2. The Prevention of the Danger, or the Defeating and Disappointing of the Plot, The snare is broken.
• 3. The Churche's Deliverance and safety ensuing thereupon, Our soul is escaped as a bird, and we are delivered.

1. Then, The Church was in Danger; and that's no news, the Church is in a conflicting condition, militant here on earth, a lily among thornes, in the midst of her enemies; among the pikes, and many a push made at her, many a snare laid for her. And thus Israel, the Church and people of God in King David's time, was in great danger it seems, and that by reason of a snare; and that snare the snare of the fowlers, whether Philistins, or Ammonites, or others. And was not our Israel, the Church of England, the Church and people of God with us, in as great danger too, as upon this day 64 years ago? and that by reason of a snare too, the snare of the fowlers, those Popish Philistins; such a snare as the like was never laid by any fowlers that ever were, such a Plot as the like was never contriv'd by all the wit and malice of Devils and Men; the Gun-powder Treason: which having once nam'd, I have nam'd the very quintessence and elixir of all villany and barbari∣ty, mischief, and cruelty; a Plot that none but the Devil or a Jesuit, or a Jesuited Papist could ever invent; and a snare it was to purpose. Wicked and ungodly men, especially Tyrants and Persecutors, the enemies of God, and his Church, are often in Scripture compared to Hunters and Fowlers; and their mischeivous machina∣tions, malicious plots, and contrivances, to traps, ginns,

and snares; as in the book of Psalms, and elswhere. And very fitly so compar'd, and that in these three respects especially:

• 1. Because they are Mala dolosa & occulta, cunning and close mischiefs.
• 2. Repentina & improvisa, sudden and unexpected.
• 3. Perniciosa & mortifera, dangerous and deadly. And was not this days treason a snare in all these respects?

1. In regard of the closeness and cunningness of it. A ginn or a snare is laid very closely and cunningly, that the bird shall not see nor perceiv it; for in vain the * 1.1 net is spread in the sight of any bird, saith Solomon. And such was the mischievous design of this day; the snare was laid very closely, and cunningly, hid in a dark vault, in a deep mine; These Popish Pioneers and Powder. Traytors dig'd so deep to hide and conceal, and cover their Plot and Powder, as if they would have dig'd as deep as Hell; Flectere si nequeo superos, as if when God and men fail'd them, they would have mov'd and call'd in the Devils to help them; indeed such a black and horrid treason could not be hatcht and hammer'd but in the Devil's forge, in the deepest and darkest cell, and caverns of hell; A dark vault or coal∣hous they hir'd to this purpose under the Parliament hous, where in they hid their Wood and Powder: and truly such a dark vault was a fit place for such a work of darkness; and a coal-hous a fit shop for such Romish Incendiaries with their fides Carbonaria, their Collier's faith: Now besides this close and secret conveyance, the better to cover and conceal their cursed conspiracy, they bound themselvs by an Oath of Secrecy; yea, under the Seal of the holy Sacrament, not to discover nor reveal it to any without common consent. Thus

closely and cunningly was the mischief contriv'd, and the snare laid; for a company of cunning Fowlers they were. The cunning Fowler when he cannot get his quarrie, nor kill the birds with his gun and shooting, then he spreads his net, then he falls to his snare, then he lays his ginns and snares privily for them. These Romish Fowlers or Hunters (if you will) yea, and Fishers too (for sure the Fisherman of Rome sub Annulo Piscatoris, St. Peter's pretended successor, had a main hand in the business) I say, these Popish Fowlers had often shot at us before; and fought against us as in 88, and at other times, Many a time had they fought against us, &c. Psal. 129. but they did not prevail against us. Yea Catesby and Faux with some other of their complices, had been very lately tampering with the Spanish Guns, dealing with the King of Spain about an Invasion: but when that fail'd, and those Guns wu'd not go off, nor take fire, then they fall to the snare; (yet there was gun-powder good store in the snare too), when they could not prevail against us by open force and violence, then they make use of their craft and subtilty, then they seek to entrap and entangle us with their ginns and snares, their close secret Plots and Conspiracies; for they had learn't Lysander's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when the lion's skin would not reach, they peic't and eek't it out with the foxe's; when neither the wild beasts of the field, nor the roaring Bulls of Rome, of themselves could do us any harm, then those crafty subtil foxes the Je∣suits seek to circumvent and supplant us, to undermine and blow us up: for 'twas the Jesuites powder that was able to cure an ague, and all other diseases; 'twas Father Garnet and Greenwell, and others of that cunning crew, the spawn of Ignatius (with ignis, fire, in his

name), 'twas they that animated and encouraged Catesby and Peircy and the rest of the Conspirators, to under∣mine both Church and State, to work in the mine, and blow up King and Parliament, Lords and Commons, and all at a blast, all of a sudden; which leads me to the second Consideration, the second Circumstance, in re∣spect whereof this horrible Plot and Conspiracy is fitly term'd a snare, and that is,

2. In regard of the suddenness and unexpectedness of it: The bird is taken in the snare of a sudden, ex im∣proviso, and surpriz'd at unawares, Eccl. 9. 12, As the birds that are caught in the snare, so are the sons of men snar'd in an evil time, when it falleth suddenly upon them; and Luke 21. 35, As a snare shall it come, &c. viz. the last day, that is to say, suddenly, unexpectedly, and unawares. Such was the mischief of this day, Malum repentinum & impro∣visum, sudden and unexpected, in a time of general peace and tranquillity, in the days of Great Brittain's Solomon, wise and peaceable King James of happy Memory; no forrain foes from abroad, no domestic enemies suspe∣cted at home (he having oblig'd his Roman Catholic Subjects, as he thought, by many signal favours); when all things were thus calm and serene, no clouds gathering at all in appearance, then this storm was to break out of a sudden, and fall upon King and Kingdom; and like a Hurricane, sweep all away in a moment; Sudden it was in regard of the time and season, when 'twas con∣triv'd, viz. when all was quiet, and no such desperate or fatal blow was in the least fear'd, or suspected (as the bird is surpriz'd, and caught in a snare when she little suspects it): thus it was Malum improvisum. And sudden it was too, in regard of the quick dispatch and havock it would have made, had it succeeded and taken (as the bird is caught in the snare of a sudden, in a trice, in a

moment). And thus it was Malum repentinum: and both these, both the unexpectedness of the danger, and the sudden dispatch, mystically and covertly imply'd in the Letter to the L. Mountegle, by which the business was discover'd; the former in these words, Though there be no appearance of any stir, yet they shall receiv a terrible blow, this Parliament, yet they shall not see who hurt them: The latter in these, The Danger is past so soon as you have burnt the Letter. That is as that sagacious Oedipus, wise and learned King James rightly expounded the Riddle) The blow shall be suddenly given by a blast of Powder, which is as soon over as the blaze of a Letter burnt in the fire. And so you see, this mischie∣vous Plot laid this day for this Church, the Church and People of God here in England, may very well be compar'd to a snare in regard of the suddenness and unexpectedness of it, both in respect of its sudden coming, and likewise of the sudden dispatch it shu'd have made when it came.

3. And lastly, As it was sudden, and unexpected, so 'twas dangerous and deadly. The snare of the Fowler is a fatal engine, an instrument of death; the bird that's caught in a snare, seldom escapes with her life; such was the mischief design'd and intended this day, a fatal and deadly blow it had been indeed, if it had taken; The snares of death encompass dus (as David speaks), and so * 1.2 our Church expresses her self in her Collect, O Lord who didst this day discover the snares of death that were laid for us. Indeed a deadly snare it had been, if it had not been broken; King and Parliament, Prince and Peo∣ple, Peers and Prelates, Lords and Commons, all blown up at a blast: a whole Kingdom, Church and State, swal∣low'd up and destroy'd by a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A dangerous, dreadful and deadly design it was, to cut off, or rather

blow up, the King and the whole Representative Body of the Kingdom, head and tail, branch and rush, in one day, nay, in a moment, at one blast; and yet thus they had done if the snare had held; this they intended, and had it in voto, nay in parato: Caligula's wish, O! that the people of Rome, nay, O! that the people of England, becaus they were not the people of Rome, O! that the Church of England had but unam cervicem, one neck, that they might cut it off; and why, think ye? even be∣caus it had not that unum caput, that one Head which they would have set on. Cursed be their anger, for it * 1.3 was fierce, and their wrath, for it was cruel: Instru∣ments of cruelty were in their habitation, and in their self-will they digged through a wall. They heaped up wood and faggots to burn up us Heretics: Indeed these Romish Beautefeu's and Incendiaries had been at their fire∣works before; they had been trading and tampering long with fire and faggot by retail, in the Marian times; and now they thought to do it by wholesale, by making a Bonfire of the Parliament-house, burning and blowing up the whole Body of the Realm, Head and Members, the King with all the three Estates of the Kingdom as∣sembled and met together. But blessed be the Lord who hath not given us as a prey to their teeth. Our soul is escaped, &c. The snare is broken, the danger prevented, the design blasted, the Plot defeated: that is the second particular we observ'd in the words, viz. the Prevention of the Danger, or Disappointment of the design.

The mischievous machinations and devices of wicked and ungodly men against the Church and people of God, though never so closely and cunningly contriv'd and carry'd, are often frustrate and broken, defeated and disappointed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Such wicked works do not always succeed and prosper, they often prove abor∣tive

and come not to the birth; The reason is, there is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an all-piercing eye that sees and discovers them, a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a God above that blasts and disappoints them and brings them to nought. And so it was this day, the snare was broken; and how was it bro∣ken? just as it is here in the Psalm, by a Dominus nobis∣cum, in the first verse, The Lord was on our side; and by an Adjutorium nostrum in nomine Domini, in the last; Our help was in the name of the Lord. How was this Treason discovered, and the danger prevented? just as God says to Zerubbabel, Zech, 4. 6, Not by might, nor by power (I may add, not by wisdom, nor by policy) but by my spirit, saith the Lord of hosts. The snare is bro∣ken, and we are escaped as a bird, tanquam Avicula: 'tis not by her own strength or cunning that the poor bird makes her escape: Alas she is weak and simple, only there comes some strong hand and breaks the snare, Nodos & * 1.4 vincula linea rupit, in the Poet, and then away flys the bird; so it was here, a strong hand from heaven broke this snare, This was the Lords doing, and it is marvellous * 1.5 in our eyes, 'twas by the spirit of the Lord, and 'twas the Lord's doing that the Treason was discovered, and the snare broken: Yet our Zerubbabel, our pious and prudent Prince King James under God had a hand in it too, in the breaking and disappointing of it, for sure he was guided by the Spirit of the Lord, and more than ordinarily in∣spired and directed in opening the secret, and unfolding the mystery and Riddle of the Letter; and according to that of the wisest of Kings, There was a Divine Sentence * 1.6 in the lips of the King (Great Brittain's Solomon) so that his mouth transgressed not in judgment, when up∣on his reading of that dark aenigmatical writing, he past his sentence, whereby the whole business was happily discovered and brought to light, and so the snare was

broken, and we were delivered; that's the third and last Particular, the Churches safety and deliverance following upon the snare being broken; we are delivered.

And this indeed is a necessary consequent of the for∣mer, for when the snare is once broken, the bird will soon fly away and escape. We are delivered, so we were this day indeed, delivered from death and destruction, delivered from fire and faggot, delivered from the mouth of the lyon, and from the paw of the bear, and from the horns of the bull, the Pope's Bull, I mean, and from the tayl of the Dragon; delivered from the savage cruelty of Catesby and Faux, Et ab ipsis faucibus Orci; from the very jaws of Hell: delivered from passing through the fire to the Moloch of Rome, from being made a holocaust, a whole burnt-offering to that Idol, by those Priests of Baal, Father Garnet, and the rest of those Gun-powder-Saints and Martyrs. Thus we were and are delivered; I, and which is more, our soul is escaped: I know, by soul here (according to the usual Idiom of the Hebrew tongue), is meant nothing els but life or person, as much as to say, our persons are escaped, or we are escaped with our lives; her life, that's all the bird looks after. Yet I hope I may without forcing the Text, take occasion from hence, by way of accommodation, to put some greater stress or emphasis upon the word soul, and to observe from hence, that the Deliverance wrought tnis day was a Soul-Deliverance, not only a Corporal but a Spiritual Deliverance; not only a Deliverance of the body, but of the soul too, we escaped not only with our lives, but with our Religion; Our soul is escaped, escap'd out of the snares of Popish Idolatry and Superstition, laid in our way by those Romish Fowlers; snares, I say, laid in our way; for what is their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for instance, or worshipping the Host, but an Idolatrous snare?

what are their numerous, superfluous, superstitious rites and ceremonies, but tot Laquei animarum, so many snares, upon the Souls and Consciences of men, espe∣cially as us'd and impos'd by them of the Church of Rome, who place holiness and religion in them, and make them matters of necessity, and parts of Divine worship: things (by the way) which our Church in her few, her very few, ceremonies, has ever expresly dis∣claim'd; enough in the judgment of any moderate or sober men, to clear her from any suspicious or supersti∣tious symbolizing or syncretizing with the Church of Rome. Well, these were the snares; but by the blast∣ing and defeating this Powder-treason, these snares were broken, and our soul escaped, and we were delivered. Again, their Auricular confession, consisting in an anxious punctual enumeration of all particular sins to the Priest in private once a year: Mistake me not; I am not against private Confession to a Priest, I would it were more practis'd amongst us; but that Auricular Sacramental Confession, as they call it, and as it is pra∣ctis'd in the Church of Rome; besides, that it is a kind of a pick-pocket, as it is us'd, and a picklock of the cabinets and counsels of Princes: what a Carnificina & Laqueus Conscientiae is it? what an intolerable snare upon the soul and conscience? I instance in this the ra∣ther, becaus under this pretended cover of Confession (though indeed it was no formal Confession, the busi∣ness being reveal'd to Garnet and others, as he himself confess'd at last, not in way of Confession, but of dis∣cours and consultation only) but under this cloak and cover of Confession, the treason was hid and conceal'd sub sigillo, a Seal so sacred and inviolable, that 'tis not to be broken in any case whatsoever, saith Bellarmine; no, not to avoid the greatest evil that may possibly

happen, Catholica Doctrina non permittit ad ullum ma∣lum vitandum secretum Confessionis detegi; and he speaks * 1.7 it in defence of this days treason. Not to be broken, no, not to save the lives of all the Kings in Christendom; so said F. Binet the French Jesuit to Casaubon upon this very occasion, as that learned man tells us in his excel∣lent Epistle to Fronto Ducaeus; Praestaret Reges omnes pe∣rire, quàm si vel semel sigillum Confessionis violaretur: But by the disappointment of this horrid design, both this pretended seal, and this snare was broken, and our soul escaped, and we were delivered. Once more; Their Pope's Pardons, Bulls, and Breves, their Papal Indul∣gences and Dispensations (which gave Luther the first occasion of plucking his foot out of the Romish snare) what are they els but pitiful snares to catch Dotrels, poor silly souls, that will pay so dear for a new-Nothing? But by defeating this Devilish plot, this snare was broken, our soul is escaped, and we are delivered. What should I speak of their Transubstantiation, and Purgatory, wor∣shipping of Images, and Invocation of Saints, and the Rest of Pope Pius the fourth's new Articles of the Tri∣dentine faith, equal in number, and equal in authority, to those of the Apostles Creed; snares laid for our souls by the fowlers of Rome, especially those subtil Emissaries and cunning fowlers the Jesuites, who as they did then, so have they done since, and still (no doubt) do go a birding among us, though some are so blind and simple they will not see it. Had they caught us in that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that capacious Catholic snare, set this day for King and Kingdom, Church and State, those other snares would have followed of course; for that was on purpose laid, to bring these upon us. But Bene∣dictum sit Nomen Domini; hitherto our soul is escaped out of these snares, the snares of their dangerous and

pernicious doctrines and principles, and the snares of their wicked and cruel designs and practices; especially out of the great snare of this day, Our soul is escaped, and we are delivered. And now may not this justly pro∣voke and stir us up to a detestation and hatred of that Church and Religion, which brings forth such cursed and bitter fruits; whose principles are productive of so sad and direful effects? I will not say, (though it has been said) the Romanists Faith is Faction, and their Re∣ligion Rebellion; but this I must say, that they teach and broach such Doctrines as are very scandalous to Christian Religion, and very dangerous and destructive to Kingdoms and States; as having a direct and natural tendency to sedition, rebellion, and treason: And here∣in I dare boldly impeach and implead the Church of Rome, as the mother and nurs of this hideous monster, (though, blessed be God, it prov'd but an embryo) this monstrous Gunpowder-treason. And that herein I do her no wrong, I shall make it appear; For though our Romanists may wipe their mouths, and disclaim the business, by laying the blame upon a few rash hot-headed discontented Catholic Gentlemen; yet if we examine it well (and it has been examin'd pretty well already) we shall find it to have been the genuine issue and pro∣duct of their Popish Principles, the natural result and con∣sequence of some doctrines and opinions commonly and openly held and maintained in the Church of Rome. I shall instance in one especially, which is instar omnium, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the ground and foundation of all the rest, and that which gave the first birth and breeding to this barbarous and bloody design, and that is that bel∣dame doctrine of the Pope's Infallibility, or (which is all one) of his Supremacy (for if he be Infallible, he must needs be Supreme) or, if you will, his universal temporal

Monarchy, his Lordship Paramount, his absolute Sove∣raignty and Dominion, his unlimited Power and Autho∣rity, over Kings and Kingdoms, his power to depose Kings and to dispose of their Kingdoms. That the Pope hath power to depose Kings (if they be Tyrants or He∣retics (and so they must be, if he once say the word, and pleas to call them so) is Communis Doctorum, the com∣mon received opinion of their chief Doctors and Casuists; especially the Jesuits and their Adherents, who bear the great sway in the Church and Court of Rome. This I could shew at large by producing the concurrent testi∣monies of Becanus and Bellarmine, Suarez and Lessius, Mariana and Santarell, Bonarscius or Scribanius (which ye will), and Emanuel Sa, and divers others. I shall only quote the sayings of one or two for all. Kings have no wrong done them (saith Bellarmine) if they are de∣priv'd of their Kingdoms, when they prove Heretics; Nec ulla eis injuria fiet, si deponantur. And again, Here∣ticum * 1.8 est (saith he) 'tis a point of Heresie, to say that the Pope, as Pope, has not power Jure Divino, by Di∣vine right, to depose Kings; but indeed you must under∣stand him right; 'tis onely in ordine ad spiritualia, viz. Cùm id bonum spirituale sive ingens Ecclesiae necessitas requirit, when the caus of God and the Church, when the Catholic caus, or, if you will, when the Good Caus shall require it: And a little after, Pontificem habere po∣testatem deponendi Principes est de fide, the Pope's power of deposing Kings is a matter of faith; and therefore to hold the contrary, must needs be a point of heresie. No marvel we are counted Heretics for denying this article of the Romish Creed: and no marvel (saith Lessius) that it is De fide, and we are bound to believ it as an article of faith, seeing it hath been determin'd and given as an Oracle out of the Infallible Chair: for Gregory the 7th,

aliàs Hildebrand, has decided it long ago in express terms in a Council held at Rome 600 years since, Quòd Papae * 1.9 liceat Imperatores deponere: and, saith Santarel, (whose Book being Printed at Rome was burnt at Paris, Ringente Papâ, & multùm frendentibus Jesuitis) Potest Papa Reges movere, & mortis poenâ punire, depose Kings, and put 'um to death; and that sine Concil••o; Papa sine Concilio deponit Imperatorem, si sit Haereticus: How does he prove it? Quoniam Papae & Christi unum est tribunal. And again, Qui Religionem Catholicam Romanam dese∣rit, regnandi jus omne amittit: that's down-right; so * 1.10 says our Countryman F. Creswell in his Philopater. I shall name but one more, and that is Emanuel Sa in his Aphorisms, Verbo Clericus: Clerici rebellio in Regem non est crimen laesae Majestatis, quia Principi non est subditus. Excellent Jesuitical Doctrine, enough to make Kings and Princes in love with Jesuites as long as they live! A Church-man cannot be guilty of treason, because he is none of the Prince's Subjects: and no marvel, as long as he is one of the Pope's Vassals. But this wu'd not serv F. Garnet's turn; who was convicted and found no∣toriously guilty of this day's treason by his own confes∣sion, and suffer'd accordingly. 'Tis true, this Aphorism of Em. Sa's, either for shame, or rather for fear, is left out of the Paris Edition, this Doctrine being not so cur∣rent in France as at Rome: but 'tis still extant in the first Colen Impression, and in that of Antwerp. Well, it seems this is the new Heresy of the Jesuits, as a late Author, even a Papist, calls it; and these Doctrines they com∣monly vent and publish in their Books Printed Con Li∣cenza at Rome and elswhere: nor did they ever retract or recant them, as far as I could hear. I know what is commonly pleaded and pretended of late by our Roma∣nists; viz. that these dangerous, destructive, King-killing

Doctrines are but the private Tenets and Opi∣nions of some particular Doctors, and were never own'd and receiv'd as the public Doctrines of the Romish Church, nor ever decreed nor confirm'd by the Church of Rome in a Council. And this is the last and latest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the newest shift and refuge they have found out for themselvs. But let me ask 'um, 1. Is not the voice of their Pope Boniface the 8th, claiming a right to the Temporal Sword by vertue of Ecce duo gladii, and Repone gladium in Vaginam, and the like; and when he told King Philip of France, Scire te volumus, We wu'd have you to know, that you are Subject to us both in Spirituals and Temporals: I say, is not this Vox Ecclesiae, the public voice of the Church of Rome? Let me ask 'um, 2. Has not that of their Pope Gregory the 7th, aliàs Hildebrand, Nos, nos Imperia, Regna, Principatus, & quicquid habere mortales possunt, auferre & dare posse, as Platina has it in his life; 'Tis in our power to give and take away Empires and Kingdoms at our pleasure; I say, has not this fine Hildebrandine Doctrine been the public acknowledged Doctrine of their Popes, and of their Church, at least of the Court, of Rome, ever since? 3. Was the 4th Lateran Council under Innocent the 3d, a General Council, or no? If not, as sure it was not, (nothing being fully and openly determin'd in it, saith Platina, Nec decerni quicquam apertè potuit) how then comes their Transubstantiation to be made an Article of Faith by vertue of a Decree of that Council? If it was a lawful Oecumenical Council, as they will needs have it, then that the Pope has power to absolv Subjects from their Oath of Allegiance and fealty to their Princes, is a receiv'd authentic Doctrine of their Church; for that, they confess, was decreed in a Canon of that Lateran Council under Pope Innocent. 4. Suppose these King-killing

Doctrines are not publicly own'd and declar'd to be the Doctrines of their Church, nor decreed in their Councils, either of Lateran, Florence, or Trent, are they a whit the less dangerous and pernicious for that, seeing they are the current Opinions of their most learned Casuists, Doctors, and Confessors, commonly receiv'd and embrac'd, I and openly publish'd and printed, by their greatest Clarks among 'um, and that without any check or controul, yea with great Approbation, Licence, and liking? But now, 5 and lastly, If in good earnest the Church of Rome disallows and renounces these dan∣gerous Doctrines and Opinions so destructive to Kings and Kingdoms, then, I pray, let his Holiness seat himself in his Chair, and condemn these Doctrines, as he did, (or wu'd have seem'd to do) those of the Jansenists late∣ly; let him limit his Ordo ad Spiritualia, and disclaim and quit his Temporal Monarchy; let him disown all power, so much as indirect, over Princes Temporals; let him confine himself within his own Precincts and Ter∣ritories, and renounce his Catholic Supremacy, and his Universal Jurisdiction over all the Kingdoms and Chur∣ches of Christendom: Let the Church of Rome publicly declare to the world in Print, that she disowns and dis∣claims these treasonable, disloyal, Loiolitical Principles, these pestilent pernicious Antimonarchical Tenets of the Canonists and Jesuits; and then we may hope that our Romanists may be good Subjects. But till this be done, and while the Doctrine of Deposing Kings, allow'd by so many Decrees, I and Practices too, of Popes, and maintain'd by so many of their chief Authors, stands yet uncondemn'd; they must still give as leav (becaus they will give us caus) to doubt of their loyalty. I do not, I will not, say, All our Romanists are enclin'd to Re∣bellion: I doubt not but there are many faithful and

loyal Subjects among 'um: but this I must say, As long as they own a forrain Jurisdiction, either Spiritual, or Temporal, which they must do, if they are thorow-pac't; and as long as the Pope usurps the power to depose and dispose, to depose Kings, and dispose of their Kingdoms, and to absolv Subjects from their Oaths of Supremacy and Allegiance; so long the Romish Religion must needs have a natural tendency to disloyalty: And therefore if Papists be good Subjects, no thanks to their Popery; and I fear, 'twill be hard for 'um to be good Catholics at Rome, and good Subjects at home: for if they be so, it must be only durante bene-placito, as long as the Pope is well-pleas'd: but if once he be angry with Kings and call 'um Heretics, then have at 'um Fowlers, let 'um look to themselvs. And indeed how our Jesuited Papists, if they be true to their Principles, can be true to their Princes, and take the Oaths of Supremacy and Allegiance, without mental Reservation, or Jesuitical Equivocation, or Papal Dis∣pensation, first to take it, and then to break it upon occasion, which is to play fast and loos, to play with Oaths, as boys do with Cherry-stones; I say, how they can otherwise do it, for my part I confess, it passes my understanding. And therefore the Case was well stated and determin'd long ago by our Reverend and Learned Bishop Davenant, Jesuitici Pontificii non possunt esse * 1.11 boni subditi. Ye have hitherto seen what the Jesuits Doctrine is; now see what an influence it had upon this day's Treason; For I shall not say any thing of the As∣sassines of the two Henrys of France, Clement and Ravailliac, one of which was a Novice in the Jesuits College at Clermont, but both acted by a Jesuitical spi∣rit, and animated and spur'd on to the perpetration of those horrid Villanies by reading such Books as Maria∣na's, and others. Nor shall I recount those many attempts

made upon the life of our Renowned Queen Elizabeth of blessed Memory; those many snares laid for her by those fowlers of Rome, especially after that famous or rather infamous Bull of Pius Quintus was published against her, declaring her Excommunicate as a Heretic, and so de∣priv'd of her Crown and Dignity, and absolving her Subjects from their duty and allegiance. What sad effects that Bull produc'd, what treasons and conspira∣cies, rais'd against her by her own Subjects by the advice and instigation of Holt and Walpole and other Jesuits, commending it as a meritorious act to kill an Heretic Excommunicated and depriv'd by the Pope, is a thing notoriously known to the Christian world. In the head or title of that Bull, I find these words, Deinceps obedientes anathemate illaqueantur: where I take notice of the word, illaqueantur; all that would presume to be her obedient Subjects hereafter, were intangled in the same snare of the Pope's Anathema. However (God be thanked) those snares were broken, and she was deli∣vered. But we need not look so far back: This days treason will speak enough for all, Crimine ab uno Disce omnes, we need fetch in no more, Sufficient for the day is the evil thereof. And first, 'tis as clear as the Sun at noon-day, that the Jesuits, Garnet, Hall, Greenwell, Gerard, and others, were deeply engaged in the Plot, and had a main hand in it, as being the Principal Au∣thors if not Actors, in this horrid Tragedy. 2. That the rest of the Conspirators were influenc'd and in∣fected with the traiterous Doctrines and Principles of the Jesuits, their Ghostly Fathers, and Confessors; and also animated, abetted, and encouraged, by their Coun∣sels and instigations, this likewise is plain and evident by the Authentic Records of the Proceedings against them.

3. And lastly, 'tis no less evident, that it was the Pope's Bull that engendred this hideous Monster, that gave the first rise and growth to this unparallel'd Powder-Treason; the Pope's Bulls being Tauri ignivomi, like those in the Poet, Vulcanum naribus efflant, they breath gunpowder, fire, and brimstone. About the latter end of Queen Elizabeth, Clement the 8th (by the procure∣ment no doubt of some here at home) sent two Bulls or Breves into England by the aforesaid Garnet, the Jesuit, and Superiour of that Order here, wherein he straitly charged all Roman Catholics not to receiv or admit any to be King (how near soever in blood) that was not well affected to the Catholic Religion: thereby prejudging and precluding (what in him lay) King James's Right here to the Crown; But these were but Bruta fulmina; they could not stop nor hinder the King, his way and Title were both so clear and open. And now his good Ca∣tholic Subjects are at a loss; and what shu'd they do? they could not keep him out, and therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they will blow him out, or rather, blow him up; and for that they had sufficient warrant and encouragement from the fore-named Clementines: for proof whereof when Father Garnet told Catesby, 'Twere not amiss, if the Pope were sent to, and made acquainted with the business, to know his mind, and how well he approv'd it; Catesby reply'd, That needed not, for he knew the Pope's mind well enough, he having already declar'd himself for the King's non-admittance; and who knows not, (saith he) that Qui admitti nolit, expelli velit? So you see upon what Grounds he went, and what it was that prompted and mov'd him, and his Complices, to this cursed Conspiracy; yea, I dare boldly affirm, that those two Bulls, the one of Pius the fifth against Queen Elizabeth, the other of Clement the eighth against King

James (Pius and Clement indeed with a witness) toge∣ther with the Jesuitical suggestions, doctrines and de∣vices, as so many Glosses and Comments upon those Texts, have given ground and occasion not only to this, but even to all the treasons and conspiracies practis'd ever since, against this Church and State, King and Kingdom; not excepting the late grand rebellion and treason, which we in this age have liv'd to see. For do you think our Roman Catholics, at least the Jesuits, were idle spectators all the while, and had not a hand in the 30th of January, as well as in the 5th of November? Is it not well known that the train to entangle us in that horrible snare, and intrigue of the late confusions, was laid by a great Cardinal Minister of State, and perhaps the whole Conclave? are we not yet convinc'd, that the design was hammerd at the Romish forge, and fire fetcht from thence to kindle our combustions? Is it not yet apparent, that the Popish Emissaries and Incendia∣ries were sent hither on purpose under the name of Ana∣baptists, Seekers, and Quakers, and I know not what, to blow the coals, and foment the flames of our late dissentions? And are we not yet sensible, how some fa∣ctious and seditious Separatists have been, and still are, acted and carried on by Jesuitical principles in their re∣bellious practices; and so brought to be the Pope's drudges; and to do his work for him, though the leaders of them are so blinded with partiality and prejudice, and others so led with blind obedience to their Teachers (a point of Popery too) that they will not see nor perceiv it? I will name but two or three Doctrines of Bellarmine and his fellows; and you shall judg how well they have been followed by some of late, who yet would be thought to be the only Antipodes almost and enemies to Rome. A Prince, saith Lessius, that is a Tyrant,

cannot be put to death by any private men, while he continues a Prince, but must first be deposed; but by whom? why, A Republica, vel Comitiis Regni, by the * 1.12 Commonwealth, or by the Parliament, vel alio habente authoritatem, (i. e.) the Pope. And to the same purpose Suarez, Post sententiam latam omnino privatur Regno; and then ye may do what you pleas with him, A quo∣cunque privato poterit interfici, any fowler may fetch him in. Potestas immediatè est tanquam in subjecto in tota * 1.13 multitudine, saith Bellarmine, The soveraign Power is in the People; Et si causa legitima adsit, &c. and if there be a lawful caus (and who shall judg of that but the Pope or the People?) the People may turn a Kingdom into an Aristocracy or Democracy. And this he stands to in his Recognitions, stoutly maintaining Potestatem Po∣liticam * 1.14 non esse immediatè in Regibus; That the Civil power is not immediately in the Prince, nor immediatè à Deo, sed mediante consilio & consensu hominum. And again elswhere, Potestas Regis est à populo, quia populus * 1.15 facit Regem; whence it follows, saith he, that if the King prove a Tyrant, Licèt sit caput Regni, tamen à po∣pulo posse deponi, & eligi alium. And what could some among us have said more? Sure I am they did no less. I shall add but one piece more, or rather a master-piece, of Bellarmine's Politics. In his Book against Barclay, he brings in the Pope discoursing with a Prince's subject to cajole and debauch his Loyalty and Allegiance; When I absolv you (saith he) from your Oath and bond of Al∣legiance, be not mistaken, I do not give you leav to disobey or resist your King, Non permitto ut Regi non pa∣reas; * 1.16 no, by no means, take heed of that; that were contrajus divinum, against the law of God. Very good. I, but how then? Sed facio ut qui tibi Rex erat, non sit deinceps tibi Rex; but I make, appoint, and ordain,

that he who was your King, is not now your King any more: No King any longer, if the Pope saith the word; and then take him Fowlers, and do what ye pleas with him; he lyes open either to your gun, or your snare. And now tell me, were not some among us of late very prompt Scholars of Bellarmine, think ye, they had so perfectly learnt this distinction? they did not oppose nor resist the King, but you know whom; no gun had they to hit him, no snare to take him in his Political ca∣pacity, but only in his Personal. Ye see how thorough∣ly these Jesuitical lessons were learnt and got by heart by our Regicides and Rebels of late; and shall any make me believ that they are Protestants, and of the true Reformed Religion, that are so apt Disciples of Bellar∣mine? Just such Protestants as this days Traytors. Sir Edward Cook, then the Kings Atturney General, in his Speech upon the Gun-powder-Treason, has several Ob∣servations, of which this is the last, That there was ne∣ver any Protestant Minister found guilty of any conspi∣racy or treason against the King. And no marvel; for certainly Rebels and Traytors can never be true Prote∣stants, what ere they pretend. Disloyalty, Rebellion, and Treason, are so against the grain and strain of our Protestant Profession, so directly contrary to the geni∣us and temper and spirit of the Gospel, and of the true Reformed Religion. Let us then, I beseech you, stick close to the Principles of our Religion, which are Prin∣ciples of obedience and loyalty; Let us hold fast the profession of our faith, and Religion, without warping or * 1.17 wavering, i. e. of the true ancient and Catholic Faith, and the true Orthodox Reformed Religion, profest and maintain'd in the Church of England. And as we bid defiance to the Pope's Bulls, so let us take heed of plowing with the Romish Heifer; I mean, of being act∣ed

and led by Popish and Jesuitical principles, which have born so great sway, and had so strong an influence upon some mens practices of late in this Nation, who yet pretended so much zeal for the Reformed Religion.

But I shall no longer hanc Camerinam movere, nor harp any more upon this unpleasant string; this is not the day nor the time for it: Only let not the Church of Rome, nor such as Philanax Anglicus, or the Author of Jerusalem and Babel, think to choak us with our Re∣bels and Regicides, the Authors of the late horrid Re∣bellion, as a blot scandal and reproach to our Religion: For we own them not, nor do we look upon them as ours, I mean Protestants, and true Sons of the Church of England; seeing they were wholly acted and sway'd by Jesuitical and Popish principles: Our Protestant Re∣ligion teaches us another lesson; yea, and this I must be bold to say further, As for those that have any seeds of this Rebellion still lurking and remaining in them (if there be any such, as I hope there are none here) that look asquint at the Government, Civil or Ecclesiasti∣cal, and are disaffected to the present settlement of Church and State, as it stands now by Law establisht, I cannot see how such men can cordially join with us in keeping this Fifth of November. The horrible plot of this day was intended (saith our Church in her Collect) for the subversion of the Government and Religion estab∣lisht among us: Now how can they be truly thankful to God for this days deliverance, that will not own nor al∣low the Subject-matter of it, viz. the Government and Religion establisht among us? This is a day of Thanks∣giving to God for the preservation and continuance of our Government, Civil and Ecclesiastical, the preserva∣tion both of the Church and State; the Church, I say, both in her Doctrine and Discipline; her Doctrine in

the true ancient Catholic and Apostolic Faith; her Dis∣cipline, in her true, ancient, Catholic and Apostolic, E∣piscopal Government. The Church of England had both these then establisht by the Laws of the Land, and so both these struck at this day; and are any still hewing and hacking at 'um? Both these should have been blown up this day; and are any still lifting and heaving at 'um? If so, who are they? or what can we count them, but the sons of father Garnet, or the spawn of Catesby and Faux? And certainly our factious, fanatic, turbu∣lent, and schismatical spirits, are but the Jesuits Journey∣men, though they are so blind they cannot, nor will not perceiv it. And I would heartily beseech and entreat our dissenting Brethren, who make such a fearful pudder, rupture, and rent in this poor Church, I say, (if there were any here) I would earnestly beseech and entreat them in the bowels of our Lord Jesus Christ, seriously to consider what a scandal they bring upon the Refor∣med Religion, and what hopes and advantages they give to the adversary. They have been hammering (say they) a Reformation all this while, and yet now they cannot tell what they would have, or where they would be. O! how Rome triumphs in our Divisions! how the Pope warms himself at the fire of our feuds and ani∣mosities, schisms and dissentions! the best fire I believe that ever he had next to that of Purgatory. They that wu'd break down the fence of our Ecclesiastical Go∣vernment by undermining and weakning the power and autority of the Church of England in her Laws and Canons, and Constitutions, what a gap wu'd they open to the Foxes of Rome, the little Foxes, to enter in and spoil our vines? They that would unhinge the frame, discompose and ruffle the Government of so well-order'd and setled a Church, by shaking and loosning the pinns

and joints of it, especially when establisht by the Civil Power, and Royal Autority, what do they els in effect endeavour to do, but what this day was intended, viz. to bring us into a woful labyrinth, and into a snare of horrid confusions? And then let our Popish Fowlers a∣lone, they desire no more, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hoc Itha∣cus velit, & magno mercentur Jesuitae, who hope that a Church thus divided against it self cannot stand. Doubt∣less if things go on in the same pass they have done of late, and schism and faction still get ground, and grow and increas upon us, the Pope in time will have a fair pull for it; we shall need no Fauxes with dark Lan∣thorns, nor gunpowder-men to blow us up and our Re∣ligion together; we shall do it our selves. Do we not think our Romish Fowlers are at work still among us, very busie in laying their snares for us? and shall we be quarrelling among our selvs, till God give us up for a prey to their teeth? Quarrelling about I know not what; (I dare say the quarrelsome part know not what they wu'd have.) Give me leav to repeat a saying which I heard many years ago, as long ago almost as I can remember; Si unquam Papismus remeaverit in Angliam, Puritanis∣mus erit in causa; if ever Popery return into England, and we be brought into that snare again, and fall into the hands of those Fowlers of Rome (which God forbid) we may thank our Schismatics and Sectaries for it. God be thank'd, hitherto this snare hath been broken; and this day it was broken, and I may say it was broken too not many years since by a miracle of mercy, this snare, or a wors; well, the snare is broken and we are delivered; and we still enjoy our Laws and Liberties, Lives and Re∣ligion, under a most Gracious Prince (who may far bet∣ter be call'd Pius and Clemens, then either of the two men of Rome we spoke of before) I say under a most

Gracious King, whom God long preserv; in a Church most pure, and Orthodox, and Apostolical, and best re∣formed of any Church this day in the Christian world. O fortunatos nimium! if we would but know it. Happy is that people that is in such a case, under such a King, and * 1.18 in such a Church; a happiness which nothing can de∣prive us of, but our monstrous and wretched unthank∣fulness for such a great mercy. As ever then we hope or desire to have this happiness prolong'd and continu'd to us and our posteritie, and still to escape these snares, snares of superstition, and snares of confusion; snares of the head, and snares of the hand; snares of corrupt and pernicious principles, and snares of cursed and cruel practices; in a word, as ever we look to enjoy the fruit and benefit of this days deliverance, let us be really and truly thankful to God for it; let us escape as a bird; the bird when she is escaped out of the snare, flys aloft to∣wards Heaven, as it were in token of thankfulness, Vo∣lans in nubila fugit, with her in Virgil: so let us; let us be really thankful, let us express our thankfulness by flying aloft towards Heaven, I mean, by our Hea∣venly-mindedness, by the purity and holiness of our lives, by an humble and chearful submission and confor∣mity to the Laws of God and the King; in a word, by our lowly and loyal, peaceable and godly Conversation. And now let me ask but this one Question, Is our soul escaped? I say not, since this days Deliverance, 'tis so long past, but of late since the snare was last broken, eight or nine years ago? Is our soul the better for it? it may be our body is, our bodily and temporal estate per∣haps is better, but are we grown better as to our Souls and spiritual estate? are we more reformed in our lives since that late wonderful Revolution? are we since that grown more holy and religious, more sober and tempe∣rate,

more meek and peaceable, more humble and cha∣ritable? If so, then our soul is escaped. But if on the con∣trary we are nothing amended by it, nor more reformed in our Lives; if we are not the better, nor walk any whit the closer with God after such an extraor∣dinary signal deliverance from such a dangerous snare as this, our body is escaped it may be, but our soul is in the snare still, though not in the snare of Popish superstiti∣on, yet in as bad or a wors snare, the snare of Atheism and prophaness; and so our soul is not escaped. Yea, and as to our outward and bodily estate, however it be with us at present, yet for the future we are never the sa∣fer, but in as bad a case, in as much danger as ever, yea and in more, for if we sin more and more, a wors thing will come unto us; God will bring us into the same or a * 1.19 worse snare; for assure we our selves this, if we still go on to provoke the Lord by our sins, notwithstanding these his miraculous mercies towards us, a wors thing will come unto us, a worse snare will befall us, and we know not how soon; it may be here in this world, but be sure hereafter in the world to come. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fear and the pit and the snare shall be upon us; it is an * 1.20 elegant Paronomasy that in the Prophet, but a sad one, horror of Conscience, the snares of death, and the pit of hell. So then, is our soul still hamperd and entang∣led in the snares of our sins, and can we say, our soul is escaped? Sin it self is a snare, and all snares come by sin. The wicked is snared in the work of his own hands, saith David the Father; and, In the transgression of an evil * 1.21 man there is a snare, saith Solomon the Son. If then we * 1.22 would escape the snares of evil men, such as was that of this day, take we heed of the snares of the Devil, which St. Paul speaks of in his Epistles to Timothy, those two * 1.23 especially, which he there makes, one of them at least, * 1.24

the root of all evil, Pride and Covetousness; these are in∣deed * 1.25 the cause of all other snares both in Church and State; Ambition and Avarice, for the most part, the foun∣tains and inlets of all Heresie and Schism, Rebellion and Treason; yea of all sin and wickedness, mischief and mi∣sery whatsoever: these are they that set our Romish Fowlers a work this day, though zeal for Religion and the Catholic cause was pretended. Wherefore to con∣clude, Flee youthful lusts, (saith the Apostle) Let us * 1.26 flee sinful lusts (to be sure) especially these two leading grand cardinal lusts, Pride and Covetousness, and then we shall the sooner and easier flee schism and faction, atheism and prophaness; which if we do not, we have no part nor portion in this days solemnity, nor can we cordially close with the Church in the celebration of it: but let us to the purity of our Reformed Religion, add the purity and reformedness of our lives; let us walk in the ways of peace and holiness, humility and charity; and then we may with joyful, and chearful, and thankful hearts, acknowledg and commemorate the great deliverance of this day, and say with the Psalmist in the words of the Text, Our soul is escaped as a bird out of the snare of the fowlers, the snare is broken, and we are delivered.

FINIS.

Notes

• * 1.1

  Prov. 1. 17.
• * 1.2

  Psal. 18. 5.
• * 1.3

  Gen. 49. v. 7. v. 5. v. 6.
• * 1.4

  Virg. Aen. 5.
• * 1.5

  Psal. 118. 23.
• * 1.6

  Prov. 16. 10.
• * 1.7

  Bellarm. sub nomine Matth. Torti. pag. 94.
• * 1.8

  Bellarm. sub nomine Sculken, contra Wid∣drington.
• * 1.9

  Less. Apolog. pro Potest: S. Pontif. Part 2. Sect. 3. Santarel▪ de Haeresi & Schism.
• * 1.10

  Creswel. Philo∣pat. Num. 156.
• * 1.11

  Davenant. De∣term. Qu. 17.
• * 1.12

  Less. de Just. & Jur. l. 2. c. 9.
• * 1.13

  Membris Eccles. Bellarm. de Membris Ec∣cles. lib. 3. qui est deLaicis.
• * 1.14

  Bellarm. in Re∣cog. lib. suprà dict.
• * 1.15

  Bellarm. de Concil. l. 2.
• * 1.16

  Bellarm. de Po∣test. S. Pontif. adv. G. Barcl. cap. 31.
• * 1.17

  Heb. 10. 23.
• * 1.18

  Psal. 144. 15.
• * 1.19

  Joh. 5. 14.
• * 1.20

  Jer. 48. 432.
• * 1.21

  Psal. 9. 16.
• * 1.22

  Prov. 29. 6.
• * 1.23

  1 Tim. 3. 7.
• * 1.24

  2 Tim. 2. 26.
• * 1.25

  1 Tim. 6. 10.
• * 1.26

  2 Tim. 2. 22.