The fifth of NOVEMBER.

THIS Day is conſecrated to the memo­ry of a happy deliverance from a bloody horrible and odious act to God and man; a matter distastfull to me to remember,Speed in the life of King James. or to write of (ſaith our Chronologer, that it abhorres my very ſoule to fill my pen with inke, or to blot my paper with theſe black spots of darkneſſe. A ſtra­tagem invented by him, that blowes the bellowes of deſtru­ction; faſhioned in the forge of the hottomleſſe pit. It was the Powder-Treaſon, a plot to blow up and deſtroy at once our gracious King of bleſſed memory, with his royall Iſſue; the whole ſtock of Nobility, the glory of the Clergy, and the chiefe flower of the Commons. A deſigne ſo barbarous and devilliſh, that it was able to make the earth to cremble, and the heavens to looke black with horrour and aſtoniſhment.

But ala•! whilſt I ſhould purſue the flying memory of this, I am ſurpriſed by another Powder-Treaſon, which preſents and gives fire upon me. A Treaſon ſo like the former, that had not the firſt bin cruſht in the2 ſhell, and this latter nonriſht to the growth of a great gigantine ſtature, you might very well have imagined them to be the iſſue of the ſame wombe; and however you may call them ſworne Brethren, without any diſ­paragement to your Judgements. They runne a great way parallel, at laſt theſe get the ſtart, by committing actuall rebellion, and out-run them. They have both the ſame place, the ſame plot, the ſame plea, for their execra­ble treaſon. 1. The ſtage upon which this Tragedy was to have been acted by the Salt-peter men of Rome, was the Houſe of Parliament. The deſigne was to blow up that, and ſo it hath prov'd here. Our wiſhes for the aſ­ſembling of ſuch a Senate, were rather paſſions then prayers (as if omnipotency it ſelfe had had no other way left to reſtore and ſecure our happineſſe) and Al­mighty God anſwered us (as it were) with another paſ­ſion. He gave us a Parliament, as he did Iſrael a King, in his anger: And under the influence of this anger (which was more then enough to blaſt and blow up all our hopes that way) ſome of that aſſembly abuſed His Majeſties grace and clemency, they provoked him to anger too: He was driven our, and after him moſt and the moſt eminent of the Lords and Commons, by which meanes we are deprived of the preſent benefit of all thoſe acts of grace vouchſafed by our Soveraigne, and that which ſhould have beene our Phiſicke (had all the Ingredients beene tempered together,) is become our poyſon. Ibid.As the place is the ſame, ſo the plot is the ſame. Their intent, when that irreligious atchievement had been performed, was to ſurprize the remainder of the Kings iſſue, to alter Religion and the Government, & invade the King­dome3 by ſtrangers. What aimes here hath beene at an alteration you all know. The ſtandard of our publike de­votions is taken downe; Church-Government voted downe;Sir Edward Deerings booke. and it is aſſerted in print (by one that was ſometimes an eminent man amongſt them) that it was concluded, if the Lords were brought downe to the Houſe of Commons, and the King made as lowe as a Lord, the worke were done. And if their Cannon at Edge-hill or Newbery had reached the King, and cut off the two Glive branched now about his Table, what would be done with the reſt of the royall Iſſue, we may eaſily imagine. As for the invaſion of the Kingdom by ſtrangers, they have endeavoured and offered faire to make a pur­chaſe of it, having by Commiſſioners to that purpoſe bidden earneſt and ſtrooke hands with the Brethren of the Covenant for their advancing in upon us in a warlike manner. The plot is the ſame, the plea is the ſame too. Religion is made the ſtalking horſe to Rebellion, by both Parties. The Jeſuited and Anabaptized party rowe with the ſame Oares, ſaile by the ſame wind and compaſſe, though their coaſts be as farre diſtant as Am­ſterdam from Rome. They juſtifie their Treaſons and King-killing, upon the ſame grounds and pretended au­thorities. They are like Sampſons Foxes, though their faces looke contrary wayes, they are coupled by the tailes, where they carry thoſe fire-brands that deſtroy both Church and State; and betweene them Chriſtian Kings are crucified, as our Saviour was betweene two Theeves. The letter from Dublin of the third of October 1643. to a Member of the Houſe of Commons telleth us what precedents the Rebels now in England made for4 thoſe of the Romiſh party in Ireland, the words are theſe. There was a Fryar taken in the laſt expedition into Co­naight, about whom was found a collection of all your votes, Ordinances and Declarations in England, very carefully peruſed and marked, with ſhort marginall notes by him, and out of them a large manuſcript, fram­ed by himſelfe and intituled, An Apology of the Catho­licks of Ireland, or a Justification of their defenſive arms for the preſervation of their Religion, the maintenance of His Majeſties rights and prerogatives, the naturall & juſt defence of their lives & eſtates, & the liberty of their coun­try by the practiſe of the State of England, & the Judgment and authority of both Houſes of Parliament in England. In truth ſo unhappily penned, with ſo little variation of language, that but for the alterations of Ireland for Eng­land (ſayes that letter to the Member of the Houſe) and ſome great perſons of this Kingdome in the places of ſome named by you, your owne Clerke would hardly know it from one of your owne Declarations. All that they do is for the good of the King and Kingdome. The King is truſted with the Forts, Magazines, Treaſures & Offices for the good & ſafety of the people; if he doth not diſcharge this truſt, but is adviſed by evil counſellors & perſons they cannot conſide in, 'tis their duty ſo ſee this truſt diſcharged according to the condition and true intent therof; that they ſaw their Religion and Liberty in danger of extirpation & therfore they had reaſon to put themſelves into a poſture of defence; that they are ready to lay down theſe defenſive arms as ſoon as the great Offices of the Kingdom are put into ſuch hands as they can confide in. Thus the Popiſh Rebels in Ireland fetch their Materials from theſe here in England5 and both Babels are built upon the ſame foundation, that hath been laid in the Votes, Ordinances, and Declarati­ons of the pretended Parliament.

To returne to the Fifth of November, whence we have digreſſed; It was one of father Parſons maximes (which thoſe old Powder Traitors built upon) that if any Chriſtian Prince ſhall manifeſtly turn from the Catholique Religion, and deſires or ſeeks to reclaim others, he preſently falleth from all Princely power & dignity, & that before a­ny Judge hath paſſed ſentence upon him, & therupon his ſub­jects are freed from al bond of Oath of Allegeance. That they may & ought (provided they have a competent ſtrength) caſt out ſuch a man as an Apoſtate, heretick, backſlider and revolter from the Lord Jeſus Chriſt, and an Enemy to his owne ſtate and Common-wealth. Nay they goe one ſtep farther, if he favours or countenances an Heretick (put in a Malignant too, and that is any man they ſhall pleaſe to call ſo; for they will be accuſers, and Judges to in their owne cauſe againſt their Soveraigne) he preſently looſeth his Crown, ſo the King is to be depoſed, and the Pope imme­diately to preſent unto the Kingdom for whom the people are to fight upon paine of damnation. Out of which deteſtable concluſion (ſaith our Author) aroſe the firſt ſmoake of the Gunpowder Treaſon. Speed ubi ſu­prema.And what is attributed to the Pope by the one ſide, the other with as great a freedome and confidence aſſume unto themſelves, for evidence whereof we need referre you no farther, then their Pam­phlets and Actions. The plea is the ſame. Laſtly, the meanes which they uſe to advance their deſigne is the ſame too. For their zeale thoſe prayed,Ibid. prosper Lord their paines that labour in thy cauſe night and day Let he­retiques6 vaniſh away like ſmoak,Ibid let their memory periſh with a crack, like the ruine and fall of a broken houſe. For caſe of conſcience, Garnett, Gerrard and Tomſon, three Je­ſuits, gave it lawfull to kill innocent with nocent, rather then the ſervice ſhould quaile. For plauſibility of carriage at home, Cateſby adviſed Winter, the King might be ſoli­cited by petitions to repeal the penall ſtatutes made againſt Catholicks, and to tolerate and range them among his other good Subjects. And to be plauſible abroad, Owen was im­ployed to allay the odiouſneſſe of the fact with forraign Prin­ces, and to impute the treaſon unto others diſcontentments^**They imputed their treaſon to the puri­tans, who (to be quit) im­pute this Re­bellion unto them. They threw ſcandalous asperſions upon the face of His Majeſty, & ſpread ſuppoſititious letters in the Kings name to their owne advantage. All which are as like the pra­ctiſes of our times, as if the braines now on worke had forged them, or thoſe ſouls being tranſmitted into theſe bodies. But above all they are alike in their meanes of glueing and cementing their party together by Oathes, ſealing up their ſoules to a faithfulneſſe in their deſpe­rate conſpiracy, and tying knots upon their conſciences, leaſt they might happily have relenting thoughts, and with too much eaſe upon a ſad remorſe ſlip thorow it. But herein they differ, that theſe tranſcend them in perjury; for the obligation of one ſingle oath was to them an end of all ſtriſe: but amongſt theſe, one proteſta­tion was not enough to extinguiſh or becalme their jea­louſies, their feares iſſuing from ſo extreame a guilt of conſcience betray all thoſe ſuccours, that both reaſon and religion offer, and can admit of no ſecurity. If any queſtion ſhould be made about the place, theſe may challenge the right-hand-file, as out-ſtripping them in7 foure or five particulars. 1. They were to act their ex­ecrable villany in a Vault of darkneſſe, as it were in the ſecret tyring-houſe, as if their hearts had ſtill continued the command of a reſerve of modeſty: But theſe (as if they had made an order for the baniſhment of ſhame) play their prize upon the publike ſtage, in the view and to the reproach of Christendome. 2. The leaven of their malice had tainted but ſome few meaſures of meale: but theſe have ſpread their infection ſo farre, that a great part of two or three Kingdomes are leavened, and by this meanes the Church that bred and nouriſht them, is turned into an Acheldema. And as if all theſe were not a continent capacious enough for their bloody malice, they have poyſoned the waters too with their Rebelli­ous practiſes, that if need be, they may ſtaine the Ocean with blood, and make a red-ſea of it for their paſſage to another Canaan. Laſtly, though the Complexion of their hearts be equally ſanguine, yet theſe have hands defiled in a deeper dye of blood. They did but prime the pan: theſe have given fire in the very face of Majeſty. What thoſe did but deſigne, theſe have put in execution. And if out hearts riſe againſt ſuch as have diſcovered but an intent to butcher our friends; how ſhall we containe our hand, from them that have actually ſpilt their in­nocent blood? Indeed the child of that firſt and mon­ſtrous conception, was come to the birth: But there was no ſtrength to bring forth. Here (I confeſſe) is more ſtrength, but it ſhall be no more then may ſerve to lengthen the paines and exaſperate the ſorrowes of their travaile. As that peece of the Pſalmiſt might have beene their Hiſtory: Behold he travaileth with iniquity,8 and hath conceived miſchief, and brought forth falſhood (or a lye) he made a pit and digged it, and is ſaken into the ditch which he made, Pſal. 7.14, 15. So may the next words be a Propheſie for theſe, Their miſchiefe ſhall ro­turne upon their owne head, and their violent dealing ſhall come downe upon their owne pate. That Cockatrice egge which is hatched by themſelves ſhall in the end prove a ſerpent onely to themſelves; and herein I doubt not to be a true Prophet unleſſe the ſacriledge and pro­phaneneſſe, the luxury and wantonneſſe, the malice and ſecurity, with the pride and other crying ſinnes of this wrethed Kingdome have provoked Almighty God to marke us out for utter ruine and deſolation.

I'le adde no more degrees to this odious, though moſt ſuitable compariſon: But addreſſe my ſelfe to the maintenance of thoſe two aſſertions, ſo directly oppo­ſed againſt them; the firſt whereof is this, That the ſu­pream authority of eſtabliſhing,2 Sam. 7. v. 1. 2 Pſal. 132.2, 3, 4, 5. reforming, & vindicating Religion is placed in the King. David having ſheathed his victorious ſword, bethinks himſelfe of Gods worſhip and ſervice; ſorry to ſee the Arke of the Lord worſe quartered then himſelfe; he reſolves the building of an Houſe on purpoſe to lodge it in. Gods ſervice is no more circumſcrib'd by place then his own eſſence, yet it cannot be celebrated with that reverence, decency, and ſolemnity under hedges, as in a Temple. A Tem­ple therefore muſt be erected, and that ſo famous and m•gnificent, that it may be in ſome ſort ſuitable to his Majesty,1 Chron 22.5. and cap. 29.1. who is to be adored in it. And who ſo fir to bring the firſt ſtore to this holy pyle as Gods Anointed? The Philoſopher obſerved that the King ought to bePolitie 3.11.9〈…〉〈 in non-Latin alphabet 〉, the Governour of things appertai­ning unto divine worſhip, & the reverend Prelates in the Councell of Epheſus addreſſe themſelves unto the Em­perour in the language of a ſupplication to that purpoſe: Supplicamus veſtrae Majeſtati ut fidem immotam cuſtodiri ſanciatis. When God was about to build the Tabernacle (for his worſhip to be performed in) the Model was not of the peoples fancying (their blind zeale ſuffered to run a whoring, never brought forth better Religion,Exod. 32.1.4. Pſ. 106.19, 20. Apud omnes Gentes, quae vis adminiſtratio ſolennes erat ſa­cerdotem, auto­ritas tamen ſu­ma ſanciendae, reformandae, vindicandae re­ligionis, ſemper erat penes Ma­giſtratum. Re­ges Iſraelitici & Chriſtiani idem jus ſibive­dicarunt. Dave­nant. Deter. quaeſt. 19, Exod. 31.18. & cap. 34.32: 34. that I can read of, then Calfe-worſhip) The patterne is not to be expected from the people, nor given to them, no, nor yet to Aaron, to the Prieſt, 'tis given unto Moſes the ſupreme Magiſtrate, Exod. 25.9. So when God was pleaſed to fix his worſhip, the patterne of the Temple (that he will be honour'd in) is given to David, to the King, 1 Chron. 28.17.19. Neither is the King a meere doore keeper in the Houſe of God: He is Cuſtos utriuſqueTabulae, the whole matter and manner of that worſhip is committed to his truſt, as well as the place wherein 'tis to be celebrated. God hath committed the Bible un­to his cuſtody, not finding a ſafer place then the crown to lodge it in. The two Tables are depoſited in the hands of Moſes, and he is to take care, that the Prieſts im­part them unto the people, and ever ſince, Defenſor Fi­dei, Defender of the Faith, hath been a Title due unto all religious Princes. To this end the Teſtimony,1. King 15.11.12. 2. Kin. 18.4. & ca. 23.4.5. the book of the Law, was wont to be delivered to them at their Coronation. Deut. 17.18.19.20. 2. Chron. 23.11. It is the peculiar Elogie of good Kings, in holy Scripture, to have demoliſht the high places; and deſtroyed the10 Idols, the perpetuall brand of evill ones, not to have de­moliſht, not to have deſtroyed them. Tis a duty ſo pe­culiar to the royall calling to ſurvey, ſettle and reforme the Church, that the people (though never ſo zealous & religious) can have no Authority to that effect with­out it. The people were never yet allowed to bee their own Carvers in a Reformation. Auferenda idola non po­teſt quiſquam jubere privatus,Cont. liter. Pe­tilian. l. 2. c. 92. Exod. 29.4.5. ſaies S. Auſtin. Thou ſhalt not make to thy ſelfe any graven Image: Thou ſhalt not bow downe to them nor worſhip them, is a binding law unto all Iſrael: but to deſtroy Baal out of Iſrael, is an im­ployment aſſigned over by God himſelfe unto the King of Iſrael. 2. King. 10.24. •King 12.18.2. Kings 10.28. Foureſcore arm'd with the au­thoritie of Iehu, of the King, are enabled to root out Baal and all his worſhippers, which ſeven thouſand, that had not bowed their knees to Baal, are not allowed to doe. Ne ſimulacra quidem falſoru Deorum, quae publice ex­•abant, dejectaunquam•egimus, niſi••ſſu, aut••pul•in libera Repub. aut Regum cum regnabantur. G•et. de lu•e〈◊〉. lib. 1. c. 4. pag. 6For a private man to have broken the brazen Serpent, againſt Authoritie, had not been much better then if he had worſhip'd it; for who hath required this at their hands? The people of God are often taxed for worſhipping the golden Calves upon the example and command of Idolatrous Kings: but no Prophet ever re­prehends them (though they doe for every neglect of duty in them) for not taking away of Idolatrie by force of Armes, whether the King would or not. God chal­lengeth other duties from the hands of the people, du­ties of a more private nature, & is very well contented, where he findes them. They muſt hold faſt the poſſeſsion of their faith without wavering. Heb. 10.23. & keep them­ſelves from Idols, 1. Iohn. 5.21. and ſigh and mourne for11 corruptions of the Church, Ezek. 9.4. and ſubmit themſelves under the utmoſt penalty that authoritie inflicteth, rather then betray the truth of their Religion. So the three children did, Dan. 3.18. ſo the whole race of primitive Chriſtians did under Idolatrous & bloody Emperours: This is the reſiſtance we are to make with the loſſe of our owne bloud, not to the ſhedding of others, Heb 12.4. This is the only guard the Chriſtian ſtands upon, this is the beſt and moſt offenſive poſture hee puts himſelfe into for the defence of his Religion againſt that Authoritie that is ſet over him. Inſtit. 5.20.Defendenda religio eſt à privatis om­nibus, non occidendo, ſed moriendo; non ſaevitià, ſed patientiâ; non ſcelere, ſed fide; ſaith Lactantius. He that is ſuch a De­fender of the faith, ſuch a Chriſtian Souldier is liſted in the noble Army of Martyrs: He is of Chriſts owne red Regiment, nay of his Lieu-guard, and ſhall have more ad­vance money then the reſt of common Suldiers under his ſacred banner. Tis the higheſt favour God can vouchſafe his deareſt children to draw them out and command them upon his forlorne hope for the ſervice of his Church. Hereby God does them the honour to get the commendations for their faith, and fortitude, & Chriſtian reſolution. By this meanes he lets the world ſee how well they are arm'd and trained up in grace and vertue, and that they are good markes men, and good fire-men: that they ayme directly at heaven, and are fer­vently zealous of his glory. This is not a common be­nefit, but a peculiar favour. So the Apoſtle to the Philip­pians, Vnto you it is given (not to every one) in the behalfe of Chriſt, not onely to beleeve on him, but alſo to ſuffer for his12 ſake. Philp. 1.29. The ſharper the fight, the more glori­ous is the Triumph. The more wounds, the more Baies. Thoſe markes of the Lord Ieſus that we carry unto heaven in our bodies with us,Gal. 6.17. will be our tokens, our evi­dences vnto a richer crowne of glory. Theſe are the duties which God hath allotted unto private Chriſtians, and expects no other from them: But if any one, or a combination a knot of them out of prepoſterous zeal, or out of an impertinent, troubleſome, and odious offi­ciouſneſſe take upon them to doe that which God hath committed to the overſight and Managery of his own immediate^**So the King is ſtiled. Rom. 13.4. Miniſter, they muſt be admoniſht to ply their own Oares: So S. Paul to his buſie bodies, 1. Theſ. 4.11. We beſeech you, brethren, that yee ſtudy to be quiet, and to doe your own buſineſſe. If the ſtaggaring of the Arke of Gods worſhip ſhould ominate the fall of it,2. Sam. 6.6.7. 1. Chro. 13.9.10. yet the people can pretend to no calling from God, neither can their own hands ſubſcribe them a legall Commiſſion, to ſupport it. Tis enough if their zeale can keep warme their own boſomes. Tis not expected they ſhould bee kindled into ſuch a flame as ſhould burne up all the cor­ruptions of the Church. They would burne up wheat with chaffe, and good graine with tares for want of skill to diſtinguiſh them. 'Tis well if they have ſalt enough in themſelves to preſerve themſelves from being tain­ted. 'Tis well they have a Broome for their own uſe, and will take the paines to ſweep before their own doores: but let them not ſweep up their filth (as the manner of ſome is) and conceale it in private corners, nor caſt their dirt and myre into the Kings high way to defile and an­noy13 others. Should they attempt a Reformation againſt law, the remedie would prove worſe to Church & Com­mon-wealth, then the diſeaſe; for thoſe that thinke it a more ſafe and wholſome lodging to abide under the ſhadow of Authority, would aſſuredly oppoſe as well their Novelties, as uſurpation, and ſo their blood might be mingled with their fooliſh, becauſe unwarrantable ſacrifices. Should they goe about to breake downe all the banks of Government, and force open the doores of the Church to let in ſome of their Water to waſh it, whether it be the Holy water of Rome, or the ſanctified Iordan of the Anabaptiſts; This water would quickly be turned into blood, which would bee a meanes to pro­phane and defile, and pollute the Sanctuary, more then clenſe it. And thus we are entred upon the ſecond point viz. That religion is not to be eſtabliſht or reformed in blood.

Davids purpoſe of building God a Temple received an approbation from the Prophet Nathan,Note that Na­than was de­ceived, for the ſpirit of pro­phecie was not upon him at that time. 2. Sam. 7.4. and was re­freſht with a promiſe Gods bleſſing & aſſiſtance. 2 Sam. 7.3. God laies aſide the conſideration of his own immen­ſity, and takes delight in that ſmall modell which was projected in the heart of his Annointed. Foraſmuch (ſaith he) as it was in thine heart to build an Houſe for my Name, thou didſt well in that it was in thine heart. 2 Chron. 6.8. Notwithſtanding thou ſhalt not build the Houſe, verſ. 9. God ſerves him with a Superſedeas, or gives him a Quietus eſt, to diſcharge him of this buſineſſe. He delights to dwell with him in that Temple, which David had conſecrated in his own boſome for him: but he rather confines his14 own worſhip to a wandering Tabernacle, then allowes David's hand in the building of the Temple. The Rea­ſon that David himſelfe avoucheth, if you pleaſe to ex­amine it, you ſhall finde, 1. Chron. 22.7, 8, 9, 10. David was a man of warre, though hee fought none but the Lords battailes. He was a man of blood, though he ſpilt very little but what was tainted and corrupted. God will not have thoſe hands engaged in the building of his holy place, which have been once engaged in blood, though thoſe engagements were juſt and of his owne warranting. 〈…〉…tiam,••­ctis niſi perſ••­ſis non…pe•e indultum eſt. G•ot. de•••e Bell•. l. 3. c. 15. & 11. At ſi fal­ſa apud••ct•s Religio, ne vera•pprimatur,•e­•te c••abit vi­••or quod Con­ſtant…fecit ibid. Idem in Epiſt. Dedic•ejuſdem operis laudat•udo•••i 13. Clementiam in〈◊〉verba. Nec••ni adſe•s ani­mis circa div­na dive•ſum a te ſentientibus. The worke is reſerved for Solomon, for a King of peace. ibid. Indeed beſides Doctrine and Diſci­pline in the Church, beſides preaching, exhortation, re­proofe, caſtigation by ſpirituall cenſures, the proper duties of the Prieſtly function; there is a neceſſitie, a conveniencie at leaſt, of a Coercive power in the Magi­ſtrate to put the ſhackles of feare and terrour upon inſo­lent and lewd men to reſtraine them. If Religion would be allowed any externall forme at all, ſhee would never be ſuffered to goe without a ſcratcht face: Schiſmes, and Sects, and Hereſies would undermine, & invade, and cor­rupt the Church: Sinne would encroach upon holi­neſſe: prophaneneſſe would aſſault and juſtle our piety, and blaſphemie would put affronts upon God himſelfe, if one arm'd with the power of the ſword did not awe men, (if not into a poſitive reſpect) at leaſt into an in­offenſive ſilence. But for the eſtabliſhing of the Church, for the propagation of the faith, for the reformation of Religion by force of Armes, by blood and violence, there is not the leaſt title in the holy Goſpell to be alleaged by15 way of juſtification. There are ſome in the world, that thinke to deſtroy the men is the beſt way to confute & remove their errours: But we know tis no Soveraigne Antidote, that cannot expell the poyſon without the ru­ine of the body. Habac. 2.12.The holy Ghoſt hath denounced a Woe againſt him that builds a Towne with blood, and will God have his own Houſe built ſo? If you bath the floore of the Chruch in blood, you can pave it with no ſtone ſo faire and firme, but the voice of that blood will breake through and be heard in heaven. If you paint the win­dowes of Gods Church with the blood of your bre­thren, they will not introduce more light, but more darkneſſe and horrour. That grand reformation of our Saviour was not brought in by the ſword, nor againſt the authoritie of the ſupreme Magiſtrate. Hee conque­red the world by his preaching, and by his paſſion, and eſtabliſht his own Throne in the hearts of his Diſciples, ſo as it made the Throne of Caeſar ſtand the ſurer. The holy Ghoſt diſtinguiſhes our Saviours conqueſt over Sinne, Satan, and the World, from all other kind of conqueſts. Every battaile of the Warriour is with confuſed noiſe, and with garments rolled in blood: but this (of Chriſt) ſhall bee with burning and full of fire. Iſay. 9.5. with the ſpirit of his mouth, and the brightneſſe of his life and doctrine. And verſe 4. Thou haſt broken the yoake of his burden, and the ſtaffe of his ſhoulder, and the rod of his oppreſſour as in the day of Midian. Now if you look into the ſeventh of Iud­ges, you ſhall finde the conqueſt ſtrangely gained in that day of Midian, not with ſwords and ſpeares, but with Trumpets of Rammes hornes, and empty pitchers with16 Lamps in their pitchers. If our adverſaries will addreſſe themſelves into a Chriſtian courſe, let them not extin­guiſh the Prieſts Lamps that were wont to be trimmed with the pureſt oyle. Let them not baniſh, nor impriſon the more eminent of our burning and ſhining lights, and ſo by their abſence create a darkneſſe on purpoſe, that the blinking linkes of their Levits might be ſeen to ſhine in it. Let us have the libertie to make our Trumpets ſound, and let that ſound have an equall hearing: if they can this way accompliſh it, we ſhall not envy them this advantage of their Rammes hornes and empty Pitchers, let them gaine as many Proſelytes as they can to their lewd and groundleſſe Reformation. But to goe about to make men ſull of humilitie, meekneſſe, gentleneſſe, patience, obedi­ence, brotherly kindneſſe, charity, righteouſneſſe, peace and joy in the holy Ghoſt (and theſe are thoſe Evangelicall ingre­dients that make up the conſtitution of a good Chriſti­an) to attempt to make men ſuch by fire and ſword, is an experiment too apparently prepoſterous to be ſuc­ceſſefull, unleſſe we think Chriſtians may be made by an Antiperiſtaſis. Mat. 26.55.Are you come out, as againſt a theife, with ſwords and ſtaves to take me? (ſaith our Saviour) I taught daily in the Temple, and ye took me not. Hee that is not taken with Chriſt, nor hath a will to take him teach­ing in his holy Temple; if he comes to gaine him by the ſword, the cloſe of his deſigne will be Chriſts ſhame, & his crucifixion, and he hath no warrant to apprehend Chriſt in ſuch a manner, but what is ſealed by the power of darkneſſe. Luk. 22.53.The barbarous crueltie which the Spaniard exerciſed upon the poore Indians was ſo far from wor­king17 their converſion, that it provoked them to blaſ­pheme the God of Chriſtians, that would ſuffer him­ſelfe to be adored by creatures ſo mercileſſe and bloudy, that they ſeeme to be meere ſtrangers to hu­manitie, Religion can never be fruitfull in that ſoyle that is tainted and overflowed with rivers and ſtreames of bloud. A ſound faith can never be begotten by the ſenſe of feeling, when the ſtripes and prints of the nailes are made upon our own bodies. The flaming ſword was not put into Paradiſe to be an Allective, an allurement unto the tree of life, 'Tis onely the outward man, not the conſcience, that is wrought upon by compulſion. ſo that violence may be a meanes to advance Hypocriſie, but can bring no advantage unto pure Religion. A pillyon and Abaddon, (a deſtroyer) are not Chriſtian names, but Anti­chriſtian. And how muche are they worſe then Iewes, that put all the innocent bloud which they pretend they have ſhed for the Cauſe of Chriſt, into the trea­ſury of their merits, whereas the Iewes thought it not lawfull to put the price of blood into their Trea­ſury. To conclude this point let Mahomets Religion be a vine that thrives beſt, and brings forth moſt grapes, when 'tis watred with the blood of thoſe that thinke her cluſters bitter. Let Ieſuits draw ſo much innocent blood from their fellow Chriſtians, as may ſwell into a River, and then let them lay the bridge of Religion over it to tranſport ſuch as are re­concil'd (againſt their wills) to the Church of Rome. Let Anabaptiſts perſue the ſame tracke of blood to hunt after preferment for their religious Cauſe: But18 we have not ſo learned Chriſt. This is away to winn Converts to the Church, that true Proteſtants never yet travailed in. We are not aſhamed to profeſſe with the Apoſtle. That the weapons of our warfare are not carnall, but (yet) mighty through God to the pulling downe of ſtong holdes, caſting downe imaginations, and every high thing that, exalteth it ſelfe agianſt the know­ledge of God, and bringing into captivitie every thought to the obedience of Chriſt. 2. Cor. 10.4.5. The Church hath no ſword committed to her but that of the Spirit, and their is no other way chalked out for her to travell by unto Heaven, but Obedience, Patience, Meekneſſe, even under the ſharpeſt perſecution, And as many as walk according to this Rule, peace be on them, and mercy, and upon the Iſrael of God.