PHILANAX PROTESTANT' OR PAPISTS Discovered to the KING As guilty of those Traiterous Positions and Practises which they first Insinuated into the worst Prote­stants and now Charge upon all:

To which is added PHILOLAUS Or Popery discovered to all Christian PEOPLE in a serious diswasive from it.

For further justification of our Gracious King, and his honourable Parliaments proceedings for the maintenance of the Act of Uniformity.

LONDON, Printed in the Year 1663. and are to be sold at the Royal Exchange, West­minster-Hall, and most Book-sellers Shops.

PHILANAX OR The PAPISTS discovered unto the King.


NOw the Popish Party being disappointed in their great design for Indulgence. 1. B, the care of our gracious Soveraign; Who will neither be provoked by the affronts of some that call themselves Prote­stants, nor enticed by the favours and civilities of those that call themselves Catholicks to do any thing in prejudice of the Faith, Once delivered to the Saints.

2. By the vigilancy of Orthodox and good Bi­shops and Ministers who stand fast in the faith and are set for The defence of the Gospel.

3. By the honourable Interposition of those most Noble Lords who search the Scriptures, the first Counsels, and fathers. Whether these things are so?

4. By the resolution of the most Honourable the Commons of England in Parliament assembled to stand by the grand establishment of the King­dome.

5. By the Ingenuity of our two most excellent [Page 2] Queens who wil not unseasonably interpose to gra­tify a few mens opinions against the conscience of a whole Kingdome: Now the Popish Party I say thus happily disappointed of their designe against the Church of England, and the Protestant Religion grow desperate and shake off all modesty; Inge­nuity; and fear; Now they dare Publish to the [...] world a Caveat to all Kings, Princes, and Prelates against the Protestants: Under pretence of some mens miscarriages Involving all, now they dare charge us with those Principles against Government which they themselves teach, with those treasons which they act, with those Rebelions which they promote: which our Learned and sober writers disown, our Confessions and Articles of Religion op­pose, and our Religion discountenanceth, no Re­ligion in the world stating government and obedi­ence on better principles, enforcing them upon high­er motives, Or securing them by better Lawes than ours: We your most Loyal Subjects who look upon you as The light of our eyes, as the breath of our nostrils, as the crown of our head: Who make pra­yers and supplications for you and all that are in au­thority under you; who obey you for Conscience sake: & cannot resist you, knowing that whosoever resisteth re­sistethto hisown damnation, who must needsbesubject to you, as supream and to those that are in Church & State sent by you: who fear God and honour you our King and meddle not with them that are given to change: for we know their calamity shall arise sud­denly, and who knoweth the ruin of them both? Who dare think no evil of you, not in our hearts much less murmure and speak evil against you: Who though [Page 3] your Spirit should be stirred against us, yet will not stir out of our place: who dare not call you to any account of your matters—nor say unto you, what do you: who with the antient Christians worship God above all: and obey honour and reverence you as next unto God on earth? We to vindicate our selves; to inform the world aright; to shew the true grounds of our late misery: and the present oppo­sition to Government: and to confirm your Maje­sty in your very good affection for the Protestant re­ligion: and in your just care against the growth of Popery, a care that aequally tends to your honour and security, and our comfort. We humbly desire the world may know that it is not any private respect or opinion, its not any kindnesse you have for heresy or schism, Its not any cruelty or persecution that you provide just laws against Popery a new, or execute those that are already provided: but its a roy­al care you owe your own Government and safety both which are indangered by those unworthy principles first asserted by the Pontificians and than taken up from them by the loose, giddy, turbulent, and discontented sort of Protestants that have no­thing indeed of Protestants but the name: for you know

1. They teach that the Magistrate hath nothing 1 Dan. Pri. to do in matter of Religion, hath no power to re­strain or punish any man in any matter that hath but the colour and prete [...]ce of Religion. Contzen polit: c: 16. Bellarm: 5. de pont:—A 2 de Primati [...] In vain do you Govern if these men and these posi­tions be endured: one mans Religion is to revile au­thority, the others Religion is to rebel: anothers [Page 4] Religion is to raise scandal upon all publick establish­ments, anothers religion is to refuse all manner of oaths whether of Allegiance or Supremacy &c. anothers Religion is to deny all ordinances, ministry, Church duties, &c. anothers Religion is to disturb all con­gregations and meetings: but you must sit still, and let these men play all these prancks under the notion of Religion, you must endure all these extra­vagances, Least you should persecute, or oppresse ten­der consciences, your Subjects may be perverted, your people may be debauched, and your King­domes seduced from their Allegiance and Loyalty by men of desperate principles, and you all the while not stir, for the Magistrate hath nothing to do in matter of Religion; we your poor Protestant Sub­jects Arist. pol. 1. Val. Mar 16. Halic. l. 2. Iustinian l 2. Theodor l. 6. Euseb. vit. Const. 3. 13. Socrates eccles Hist. 6. Niceph. 8. 7. Theodor. ecl. H. 4. 4. Surius Concil. Tom. 1. & 2. thought that you as Nebuchadnezzar and Darius among the Persians as the Governours a­mong the Grecians whose first care was Religion, as the Roman Kings, Senates and Emperours whose great prudence it was not to admit of a strange Reli­gion, as the Primitive Governours who as appears by their Laws, Orders, Institutes, and nemo Canons: Laid out their highest endeavours for the settlement of the true Religion, and as your Ancestors of bles­sed memory, who are famous for nothing more then for being defenders of the Faith, had power to de­fend true Religion, so that under you by the influence of that Religion we might lead peaceable and quiet lives in all godliness and honesty: but alas! temporal Princes saith Suarez must meddle with tem­poral matters: they must let men be of what prin­ciples they please though never so dangerous, they must look on their Subjects divided with different [Page 5] religions which lead to different conversation and to confusion and every evil work: for why should they saith Costerus the Jesuit meddle with the affaires of the Church of God.

2. We your Loyal Protestant Subjects were real­ly 2 Dang prin. perswaded that there was none above you, to whom you should give account of your selves but God: B [...]lson. Chr. sub. l. 1. and that there were no Christians that durst say Carel. juris l 2 Confes. fid. O [...], Eccles. [...]ic. Church Engl. that any men or estates of men were above you in your Dominion, ha poor we! alas it seemes there are some 50. learned writters of that one so­ciety of Jesuits, who in several printed books which Fides Jesu. [...] Vid Hospin. thist. His l 4. Mercure Hist. p 1 p 884. you may see in speculum Jesuit. p. 187. 188. who have dogmatically asserted that the Pope hath ab­solute power over Princes to change Government Sanctarel. de haer. as God to pull down some Kings, and set up others as Bensarchius profanely speaks, not onely to excom­municate, Extrau. de obed. but judicialy to suspend to mult with tem­por Dr. Cracanth. Popes mon B [...]n co [...]p. all penalties, depose, dethrone, put to death, and destroy any Christian Emperours, Kings, Princes, 1 R [...]p. Thuan passim. Hist 1 Tom. [...] hoc 3 Du plest [...] Hist. Pap. and many more gathered together by Goldastus, Potentates, by open sentence, war, force, conspiracies private assassinations, and to give away their Crowns and Dominions to whosoever will invade them by treason or rebellion at the Popes command: who may translate Kingdomes to whom he pleaseth, all Kings deriving their Crowns from him alone, upon their good behaviour at his pleasure.

We are of opinion that the Government of the Church is enough, if not too much for the Pope and innocently perswade our selves he need not be so busie in other mens matters, but we know no­thing, we are taught by the Papists that non solum potest Papa &c. sed debet &c. That the Pope not [Page 6] onely can but ought to shew himself above Princes, why say we? why say the Jesuits of Paris against Arnoldus: to keep them (that is Kings) within their duty that in case of heresie, schisme, disobedience to, Rebellion against the Pope, and see of Rome, Male administration, refusal, to defend the Pope Insuffici­ency to govern negligence, vitiousness of life, Incor­rigibleness, Mistery Jes. Antico [...]om printed Anno 1633. Tyranny: or as Sanctarellus taught, & our late disturbers learned the necessity of Publick good, or the safety of the Church and State, or the cause Censura sa­crae [...]cologiae Paris in Li­brum Anti. sanct. Paris Pory 1626. Alphonsa di varos Tolet. d [...]aratio ad [...]ges. of God: guess now who set up the high Court of justice. Now that your bloud may not rise against this here is nothing unequal or unfit. For saith the said Sanctarellus: multum aequum, & reip. expediens ut sit aliquis supremus M [...]narcha, qui Regum ejus mo­di excessus noscit corrigere, & de ipsis justitiam Christianos stratagem. Aulit. [...]uc. ministrare, i. e. in English, demand justice, justice against delinquency, set up a high Court of Justice. Jes. [...]monarch orb [...]s sib icon­ficiendam A. 1641.

3. We and the more harmless part of the world thought that no man could lay his hand upon you King [...] to all Christian K [...]ngs. the Lords Anointed and be guiltless and would teach men that you are secured by the laws of God & men against all the assaults of the sons of violence. But we are a soft headed and short sighted people Emanual Sa, that dangerous Papist assures us, that lat a sentententia quisque potest fieri executor, any man In vocc Ty [...]n. may rid us of a Tyrant, but sure none of those that have sworn obedience to him may lay violent hands on the King: etiam qui juraverit &c. yea he who hath sworn obedience, if the Prince will not be ru­led—sure every man can not do it, potest autem e po­pulo: any man may do it anyman that is careless of [Page 7] his own life may be master of his Soveraigns—yes, but say some smooth tongued apologist, this was rashly spoken—do not deceive your selves—40. Annos In cubui saith the solemn D. I studied it, 40. years,—a well studied, point I assure you: but his friends do not own him,—no ile warran [...] you, why this book of his is the ordinary manual of the fraternity: Its the Bible that belongs to the society of Jesus: I hope you will say no man talkes at this rate but this melancholly father.

Ans. If there be but one traytor among the Jesuites they are much wronged,—alas he was but a dull melancholy man indeed to Mariana, who tells us De Reg. In [...]t l. c. 1. that we need not stay for the Popes order, if a com­pany of learned and a few discontented men do but agree upon it. Jure interimi potest, he may lawfully be killed: but the Learned are many of them honest, most of them ingenuous, and all de­pending upon the the Prince, nay then we need Insit. l. c. 3. no more ado saith Ozorius but any man may con­sider the Law, and the matter of fact, and if the case be evident he may proceed to execution pre­sently, here is as Hugh Peters said a short way to work, and that all mortals may not loose themselves in insignificant, general Mariana tells you how it may Ibid. A [...] 1 [...]. Ib [...]. be done particularly by poisoning a chair as the Conclave at London resolved to dispatch K. Charles the first, (It was Jesuites that saught that excellent Princes bloud.) 2. by poysoning saddles, as Lopez should have served Q. Elizabeth, and this he saith is an excellent way, for it is the Moors way in Spain. 3. By poysoning Boots so as gouty Henry of Fra [...] was cured of all diseases. And this is a good way [Page 8] too, quel est Artifice Roi moris. 4. By poysoning Hist Fam. H. 4. Hist Ga [...] l 1. p. [...]26. See Dr. [...] way c 10. p. 46. G [...]ston. Hast. Xeth p. 764. Thuan. l 7 [...]. 3 Jac to c. [...] 2 [...]6 Arraign. Traytors. gloves, and by this slight of hand they complemen­ted Joan Albretta Q. of Navarre to death onely for favouring and protecting the Protestants in France against their violence. 5. By stabbing as they let out Hen. 3. and H. 4. of France great souls into an other world, and by Pistoling as they served William Prince of Orange Anno 1584. which great man they sent within three dayes into another world. 7. By a stone poyson wherewith men may be seven years a dying, going to another world by piece-meals, and dying dayly as Stephen Botskay of Transylvania. By Pow­der the Fryers invention, as they designed to blow up this whole Kingdom assembled in Parliament. Villany was innocent afore, and the world simple, now it was compleat, and raised to the utmost that Hell could attain to—What say the good honest Priests? do they disown M [...]iana, and disclaime his doctrine? It were well for the Christian world if you did. Indeed the whole Vniversity of Paris, Anno 1625. and 26. censured Zuares, Bellarmine and Mariana for these passages, as not only most perni­cious detestable, damnable, erronious and pertur­bing the publick peace, but likewise as subver­sive of Kingdoms, States, Republicks, seducing sub­jects from their obedience and subjection, and stirring them up to wars, factions, seditions, and the Murders of Kings. But what say the whole society in their apology 1610. They are all enemies to the name of Jesus that condemn Mariana &c, for any of these Theol. Hon. 1. c. 12. See Bensor. chap. c [...]r. Doctrines. O how Gretzer is taken with Marianas book, how pious, how useful, how elegant, Its the least recompence he can have for this work to give Ma­riana [Page 9] a name in the Amphithatre of honour. De Onan the Provincial of Toledo would have lived and died reading that book, Iterum, & tertio Factu­rus &c. again and again would he have read Marianaes excellent book if he had been at leasure. Yow will say are such things as these licensed? Li­censed, yes by any means, Hoyveda the visitor gene­ral of the Jesuites sayes, he could do no less then li­cence that pretty thing, ut approbatum a viris doctis, gravibus ex eodem ordine, as approved by learned and grave men of the same order, you may guess what they are by this. Arnold indeed arrests them B [...]shop Taylor Serm Dedic. to the late [...]chbishop of Ca [...]. at Paris for these tenents, but they cry Veritas de­fensa contra actionem Antonii, Arnoldj, the truth (a sad truth really) the truth defended against the Arrest of Arnold. Nay but we wrong them this business of King-killing is but a disputable question which some may hold one way, and others another. Not so neither saith Bellarmine, Non opinio sed ter­titudo, its not onely an opinion but a great certainty: 1 [...] de Po [...]t. Rom. [...] Parl. l. 3. res certa, & explorata, you must look upon them in this point as in others Insallible.

But you will say, I pray deal faithfully with me, do you think the Church of Rome holds such dan­gerous positions.

Ans. 1. Ecclesia erreret si impune &c. If the Church should offer to let Kings go unpunished, it should erre? though it be built upon Cephas, though it be otherwise infallible: though its faith should ne­ver fail yet in this it would erre: Bellarmine saith in one place, if the Pope perswaded a man to go to hell it were a sin not to believe him: if he teach a damnable error he is yet infallible; always provided [Page 10] he doth not teach that dangerous error, That Kings ought not be brought to justice, If he doth he erres.

2. That you may be sure the Church is right in this point, Bellarmine tells you, ex authoritate fre­quenti Ecclesia facit, &c. The Church doth these things Frequently: Its a very usual thing it seems, nay saith Johannes Eudaemon, mistake not Apol. Cor. c 3. your self, this Doctrine, non est Jesuitarum propria, sed totius Ecclesiae, to give the Jesuite his due, it is not the Doctrine of the Jesuits only, but of the whole Church; yea that the world may know the Jesuits are well backed, Universa Theologorum & juris consultorum Scholasticorum Schola, saith Cres­well: The whole School of Divines and Lawyers, Philop. Sect. 2. de offic. Princ. Chr. c. 5. make it a Position certain and undoubtedly to be be­lieved, that if any Christian Prince whatsoever, shall manifestly turn from the Roman Catholick Reli­gion, or desire or seek to reclaim others from the same, or but favour or shew Countenance to an Here­tick, he presently falleth From, and loseth all Prince­ly power and dignity, and that by vertue and power of the Law it self, both Humane and Divine, even be­fore Treshar. deb. Watsons quoal. p. 295 any Sentence pronounced against him, by the Su­pream Pastor and Judge; That thereby his Subjects are absolved from all Oaths and Bonds of Allegiance, to him as to their Lawful Prince; nay that they may and ought (provided that they have competent pow­er and force) to cast out such a Prince from bearing rule amongst Christians, as an Enemy to his own Estate and Commonwealth, and that the Kingdom of such an Heretick or Prince, is to be bestowed at the pleasure of the Pope, with whom the people upon pain [Page 11] of damnation are to take part, and fight against their Soveraign.

Lord (you will say) can any men after so many Oaths and Obligations upon the Pope, or others In­stigation, rebel against their lawful Soveraign?

A. Aas! do you not know that children are de­luded with Rattles, and men with Oaths—Papa Fudaem. Apol. Gorn. suarez. def. fin. 6. potest quanquam absolvere de juramento fidelitatis, when you have taken all the care Imaginable to ob­lige men to peace and Obedience, the Pope can absolve men from all their Oaths. I pray hear how the Iesuite in Bishop Usher, would make a fool of the wise King James, and the Parliament that formed the Oath of Allegiance; sed vide (saith he) in astutiâ quanta sit simplicitas, &c. But see what sim­plicity here is in so great craft! when he had placed all his security in that Oath, he thought (I poor B. P. Epist. [...]R. Impr. Anno 1609. man, how contemptible this Jesuit looks, upon an ex­cellent King and his August Parliament) he had framed such a manner of Oath with so many circum­stances, which no man could any way dissolve. But he (poor man) Could not see that if the Pope dissolve the Oath, all its knots whether of being faithful to the King, or of admitting no dispensation, are accordingly dissolved: Thus (now he was teach­ing the world a strange doctrine saith he) I will say a thing more admirable; you know I believe, that an unjust Oath if it be evidently known to be such, or openly declared such, obligeth no man: that the Kings Oath is unjust, is sufficiently declared by the Pastor of the Church himself: you see now that the Ob­ligation of it is vanished into smoak, and that the band which so many wise men thought was made of [Page 12] Iron, is lesse than straw: a trick to over throw the world.

But sure no Christians will be so wicked as to attempt such things against their Soveraigns.

Ans. They must—hear what Father Creswell saith, Certe non tantum Licet sed summa etiam juris di­vini [...], p [...] 6. [...]ssitate, ac praecepto, Imo conscientiae vineu­lo, extremo Animorum per [...]ulo hoc incumbit, cer­tainly this is not onely Lawful, but necessary, as that which is incumbent upon all Christians upon no lesse obligation, than that of Divine law and command, of the bond of their Conscience, and the utmost danger of their soules.—

But the Counsel of Constance hath denied that it is lawful for any private men to attempt any thing against Publique authority.—

Alas! What is that? as they resolve in other things Non abstante sic: Scriptura—so in this Case, Non ob­stantc Concilii const. decreto licitum est privatis &c. Notwithstanding any decree of that Counsel by the authority of the Pope who is above all Counsels, Private men may, Omni ratione & vi [...], by any Bell de Parl. 5, 6. means, no matter what, so it be successeful at­tempting the destroying of an heritical or a wicked Prince.

How may a Prince be safe in that Case?

An. Bellarmine told K. James of famous memory, si secure, regnare velit Rex &c. If the King would reign with safety—if he would secure his mens lives and his, then let him suffer the Catholicks to enjoy their Religion—Wellfair thy heart Bellar­mine—that was plain English.

It seemes that if the Roman Catholicks are not [Page 13] pleased there is no security for King, or People, but may not a Protestant King enjoy the Liberty of his own conscience as the Papists desire [...]berty for their consciences.

Ans. No it is not (saith Bellarmine de Pont. Rom. lib. 2 cap 7.) For Christians to tolerate an Heriti­cal King (and he that cannot come up to all the a­bominations of Rome is Heritical) if he ende [...]vour to draw his Subjects to his Heresie or unbeleif: but to judge whether a King doth draw to Heresie or no, belongeth to the Pope, to whom the case of Religion is committed: therefore it belongs to the Pope to judge a King to be deposed or not deposed.

We Protestants indeed did think that we should be obedient unto the death rather then resist as all the primitive Christians did, who said they could dye but they could not disobey.

Alas, We are deceived, alas! if the primitive Christi­ans did not depose the Emperors, it was because they wanted strength and not because they want­ed will saith Bellarmine: so that no Prince is safe any longer than he keeps under the Papists and as they would perswade the world all Christians too when there is evident knowledge of the fact, Subjects may Lawfully exempt themselves from the power of their prince, before any declaratory sentence of a Judge, so they have but strength to do it: hence it followes that the Papists of England and Saxony are to be excused (saith he) that do not free themselves from the power of their Superiors, nor make War against them because commonly they are not strong e­nough.

It is indeed generally and charitably believed [Page 14] that the Pope raiseth his power over Kings and Tred Ep. ad Pope Greg 9 Innocent, 4 Record by Math. Princes, onely for their, and the Churches spiritual good Ah narrow souled We look about you and It hath (saith one) been one of the most detestable crimes, and highest Impeachment in the world a­gainst Paris, p 332 Mr. Prynne Epist. before Vindic. the Pope of Rome that under a Saint like religious pretense of advancing the Church cause, the Kingdom of Christ, they have for some hun­dred of years Usurped to themselves (as sole Mon­archs of the world in the right of Christ, whose vi­cars they pretend themselves to be) both by Do­ctrinal position, and treasonable practices, an abso­lute, Soveraign, Tyranical power over all Christi­an Emperours, Kings, Princes of the World (who must derive and hold their Crowns from them a­lone, upon their good Behaviours at their pleasure) not only to excommunicate, censure, judge, de­pose, murder, destroy their Sacred Persons: but likewise to dispose of their Crowns, Scepters, King­domes, and translate them to whom they please.

Thus O Kings are you served in ordine ad spiritua­lia by the Papists—while We poor Protestants think. Vid Sund. [...]m ad Clerum. 2. That we cannot do any evil against you: that the greatest good many come to us, or the Church there­by.

If men came to us to discover any design against your Sacred Majesty (whom God preserve) and asked our advice about it, we must neds have ab­hored Vid. [...]ook, 7. Thes. 1. it as treason and have charged them not to touch Gods annointed and have urged them with this: can a man touch the Lords annointed and be guiltlesse.

If they come to Gar [...]et in England about a powder [Page 15] plot: or to Guignard in France about a murther; Tirannus jure Interini potest, say the one its good and commendable and Heroick, saith the other and both dismisse them, with their blessing, prayer, and absolution.

When those licentious men among us acted as we are verily perswaded by Jesuitical Insinuations, and Popish principles: assaulted and murthered hislate Vid. et l. Regis Elench. Mo. 1 Majesty of blessed memory—We were all amazed: Our Nobility offered to dye for him. our Clergy, writ, prayed and preached against it, our whole Nation abhorred it; some dyed at the very hear­ing, others were distracted, and the whole face of England, Scotland, and Ireland, gathered black­nesse.

When Clement murthered Hen. the 3d. of France, Voiez commends him, the Preacher at Colen Vid. Proc, Pul. connes a whole Sermon to extol him, and the Pope Sextas Quintus, makes a solemn Panegyrick upon him on September 11. 1589. in the Consistory in order to his Canonizations—Comparing him to Ehud, and Eleazar—And concluding with this me­morable saying, I pray God finish what he hath begun.

When Ravillac stabbed Hen. the 4th. of France, he hath no lesse then two Apologies made for him, the one by Veruna, the other by Guignard, who writes as if he would have done as much; himself yea he saith that Clements murther was most Heroical, and most praise-worthy,—adding moreover these words;—if we in the year 1572. on St. Barthol­mews day (in the general Massacre of the French Protestants) had cut off the Basilicon vein (H. King of Navarre) we had not fallen out of a Feavour, into [Page 16] that plague we now find—sed quioquid delirant reges plectuntur Achivi sanguini parcendo, that K. Henry should be but over mildly dealt with, if he were thrust from the Crown of France into a Mo­nastery, and there had his Crown shaven—that if hecould not be deposed without a War, a War must be raised against him, but if a War could not be levyed against him: the Cause being dead—

Let him be privily murdered (as he was) and taken out of the way:—and when this Guignard was justly executed by the Parliament of Richeome makes an Apology for him: and the whole Society expostulates against the Arrest of Parliament.—

We say to this day of the powder Traytors: Cur­sed be their wrath, for it was cruel: and their anger, for it was sierce:—our Souls come not yet into their secrets:—Bellarmine he hath written an Apology for Garnet,—Gretzer hath seconded him: Eudae­mon he goeth along with him:—the whole Church hath Canonized, the Traytors Hallowed the Trea­son, and consecrated the Villany.—

We your Protestant Subjects stood firmly to your Predecessor Hen. 8. Obeyed heartily that Godly Prince, Fd. the 6. suffered patiently under Q. Mary: assisted our Gracious Q. Fliz. with our prayers, lives, and fortunes: opened the way cheerfully and unanimously to your famous Grandfather King James, to his haereditary Dominions and Territo­ries: and the sounder part of us had the honour of being involved in the fate and ruine of your Father of blessed Memory,—that Royal Champion, and most resolved Martyr for the Protestant cause.—

The Papists in the mean time oppose, resist, a­buse, [Page 17] affront, revile, and excommunicated H. 8.—rebelled with Ket, and other Northern men, against Se Speed p 1181. Cambd. Ed. the 6.—they incite Q. Mary to destroy and ba­nish her Subjects in whom consisted her strength Q. Eliz. and honour. They excommunicate Q. Elizabeth, encourage Cullen and others to murther her, assu­ring them it was not only lawful by the Laws, but that they should merit Heaven and Gods favour by it: Further adding with Jacques Francis, That the Realm of England, then was and would be so well setled, that unless Mrs. Elizabeth (so he called Q. Elizabeth) were suddenly taken away: all the De­vils in Hell would not be able to prevail, to shake or overturn it:—there was a Bull that came along with the Spanish Fleet in 88. When in it was expi­red—That the Pope, by the power given from God by Lawful Succession from Catholick Church, for the defection of H. the 8th. who forcibly separated him­self and his people from the Communion of Christi­ans, which was promoted by Edward the sixth, and Elizabeth; who being pertinacious and impertinent in the same Rebellion and Usurpation: Therefore the Pope incited by the continual perswasions of ma­ny, and by the suppliant prayers of the English men themselves. N. B. Hath dealt with divers Princes, and especially the most potent King of Spane, to de­pose that woman, and punish her pernicious Adhae­rents in that Kingdom, &c. he adds moreover that Pope Sextus before him prescribed the Queen, and took from her all her Dignities, Titles and Rights to the Kingdomes of England, and Ireland, absolving her Subjects from the Oath of Fidelity and Obedi­ence: he chargeth all men upon pain of the wrath of [Page 18] God, that they afford her no favour, help or aid, but use all their strength to bring her to punishment: and that all the English joyn with the Spaniard as soon as he is Landed: offering rewards and pardon of sins, to them that will Lay hands on the Queen,—and so shewing on what Conditions he gave the King­dome to the King of Spain.—Read the rest there, for though dangerous it is worth the reading.

When We received King James your Grandfa­ther, and him your self, and we hope your posterity to whom we do and may acknowledge, that by you we enjoy great quietnesse: and we hope many wor­thy deeds may be done to this Nation by Your provi­dence, which we shall accept alwayes in all places with all ehankfulnesse: When I say we received that excellent King with all cheerfulnesse, there was a Bull from Pope Clement the 8th. directed to H. Garnet Superiour of the Jesuites in England: Whereby he Commanded all the Archpriests, Priests, Popish Clergy, Peers, Nobles, and Catholiques of Eng­land, that after the death of Queen Elizabeth, by the course of nature or otherwise, whosoever shall lay Claim or Title to the Crown of England (though ne­ver so directly, or nearly interested by descent) should not be admitted unto the Throne, unlesse he would first tolerate the Popish Religion, and by his best en­deavours promote the Catholique Cause; unto which by his solemn and sacred Oath, he should Religiously subscribe, after the death of that miserable Woman; (so he styleth Q. Elizabeth.) By virtue of which Bull, the Jesuites after her decease disswaded the Romish Subjects, from yielding in any wise obedi­ence to King James as their Soveraign;—Inso­much [Page 19] that the Catholiques durst not be good Subjects: until Parsons and Champions, procured them an In­dulgence to that purpose from the Pope.—

And what do you think would Cobham Gray &c. have done? They say they would have surprized K. James his person before he was crowned, and his Son, H. and Imprison them in the Tower of London. In Dover-Castle, till they enforced them by durance to grant a free toleration of their Catholick Religion, to remove some evil Counsellors from about them, (Evil Counsellors do you hear) Or else they would put Cooke Inst. 7. de Pont. 1 c. 1 Jac. 1. some further project against them in execution to their destruction.

But say the good Papists here—really we abhorre all these Treasons. Be they Cath. p. 350.

A. Do you in earnest?—it is well; but I will tell you a story:—when the Parliament of Paris asked the Jesuites their judgement of Sanctarellus his Book, v. 12. (seeing their general had approved the Book, and judged the things there written to be certain, whether they are of the same mind?) they answered (that living at Rome, he could not but approve what was there approved of) But say the Parliament what think you? say the Jesuites the clean contrary—say the Examiners; But what would you do if you were at Rome say the Jesuites?—That which they do that are at Rome: at which, said some of the Parliament, what! have they one Conscience at Rome, and another at Paris?—God blesse us from such Confessors as these:—I leave it with you to apply it.

Not to be endlesse, hear what one John Brown a Priest, aged 72 years, saith of them:—Prynnes In­troduction, p. 202, 203, 204, 205, 206, 212.

[Page 20] The principal Instruments the Popes imployed of late years, in these their unchristian Treasonable See Maffae [...]s V [...]geus & Petrus [...] ­deniera in [...]ta Ignatii Loyol Hayli [...]s M [...]cto [...], p 17 9 Designes, have been pragmatical, furious, active J [...]ites, whose Society was first erected by Ignatius Loyola (a Spaniard by Birth, but A (c) SOULDI­ER by profession) and confirmed by Pope Paul the 3. Anno 1540. which Order consisting onely of ten persons at first, and confined only to sixty by this Pope, hath so monstrously increased by the Popes and Spaniards favours and assistance (whose See Lewes O [...] his Jesu­ites Looking glass, printed London 16 [...]9. the [...]pistle to the Reader, & p 48 to 58 [...] ­bilaeum, sive speculum Jesu­iticum. printed 644. p. 307. to 213. chief Janizaries, Factors, Intelligencers they are) that in the year 1626. (d) they caused the picture of Ignatius their Founder to be cut in Brasse, with a goodly Olive Tree growing (like Jesses root) out of his side, spreading its branches into all Kingdomes and Provinces of the World, where the Jesuites have any Colledges and Seminaries, with the name of the Province at the foot of the branch, which hath as many leaves as they have Colledges and Residen­cies Hospin. Hist. Jesuitica, l. 2. in that Province; in which leaves, are the names of the Towns and Villages where these Col­ledges are situated: Round about the Tree are the Pictures of all the illustrious Persons of their Order; and in Ignatius his right hand, there is a paper, wherein these words are engraven, Ego sicut Oliva fructifera in domo Dei; taken out of Ps. 52. 8. which pourtraictures they then printed and pub­lished to the world: wherein they set forth the num­ber of their Colledges and Seminaries to be no lesse then 777. (increased to 155 more, by the year 1640.) in all 932. as they published in like Pictures and Pageants printed at Antwerp, 1640. Besides sun­dry New Colledges and Seminaries erected since.

[Page 21] In these Colledges and Seminaries of theirs, they had then (as they print) 15591 Fellows of their Society of Jesus, besides the Novices, Scholars, and Lay-brethren of their Order, amounting to near ten times that number. So infinitely did this evil weed grow and spread it self, within one hundred years after its first planting. And which is most observa­ble, of these Colledges and Seminaries they reckon­ed then no lesse then 15 (secret ones) Speculum Je­sui [...]. p 210. see Romes Ma­ster-piece. & [...] Doom, p. 435. &c. Hidden Work o [...] Da [...] ­ness 88, 144. IN PRO­VINCIA ANGLICANA, in the Province of ENG­LAND, where were 267 SOCII or Fellows of that Society, besides 4 COLLEDGES OF JESUITES ELSEWHERE. In IRELAND and elsewhere 8 Colledges of IRISH JESUITES: and in SCOT­LAND and otherwhere 2 Residencies of SCOT­TISH JESUITES.

What the chief imployments of Ignatius and his numerous swarms of Disciples are in the World, his own Society at the time of his Canonization for a Romish Saint, sufficiently discovered in their pain­ted Pageants, then shewed to the people, (e) where­in they pourtraied this new Saint holding the whole Mercure Je­suit, to [...] 1. p. 67. Speculum J [...]suiticum p 156 world in his hand, and fire streaming out forth of his heart (rather to set the whole world on sire by Combustions, Wars, Treasons, Powder-plots, Schismes new State, and old Church-Heresies, then to enlighten it) with this Motto; VENI IGNEM See [...]ewis Owen his run­ning Register, & his Jesuited Loo [...] glasse The [...] of the English Nunnery at Lisbon. MITTERE: I came to send sire into the World; which the University of Cracow in Poland. objected (amongst other Articles) against them, Anno 1662. and Alphonsus de Uargas more largely insisteth on in his Relatio de Stratagematis & Sophismatis Poli­ticis Jesuitarum, &c. An. 1641. c. 7, 8. 24.

[Page 22] Their number being so infinite, and the (f) Pope and Spaniard too, having long since (by De Monar­chia Hispanica, p. 146, 147, 148, 149, 204, 234, 235, 236, 185, 186. Cam­panella's advice) erected many Colledges n Rome, Italy, Spain, the Netherlands, and elsewhere, for English, Scottish, Irish Jesuites (as well as for such secular Priests, Friers, Nuns) of purpose to promote their designs against Protestant Princes, Realms, Churches, Parliaments of England, Scotland, Ire­land, and to reduce them under their long prosecuted See Tho [...]a Campan [...]. de Monarchia Hispan. watsons quodl bets, Co [...]tona Post huma p 19. to 107. C [...]dinal de Ossets Letters Arcana Impe­rii Hispanici Deiph 6 [...]8. Advice a tous les Estat's de Europe, tou­ches les maxi mas Funda­mentales de Gvernment & [...] [...] ­spaginols Paris 16 [...]5. UNIVERSAL MONARCHY over them, by Fraud, Policy, Treason, intestine Divisions, and Wars, being unable to effect it by their own power; no doubt of late years many hundreds, if not thou­sands, of this Society, have crept into England, Scotland and Ireland, lurking under several dis­guises; yea, an whole Colledge of them sate weekly in counsel, in or near Westminster, some few years since, under Conne the Popes Nuntio, on purpose to embroyle England and Scotland in bloody civil wars, thereby to endanger, shake, subvert these Realms, and destroy the late King (as you may read at large in my Romes Master-piece, published by the Commons special Order, An. 1643.) who occasioned, excited, fomented, the first and second intended (but happily prevented) wars between England and Scotland, and after that, the unhappy Differen­ces, Wars, between the King, Parliament, and our three Protestant Kingdoms, to bring them to utter desolation, and extirpate our reformed Religion.

We conclude this Importunity with the Prayer on the 5th. of November for your Majesty.

[Page 23] O Lord who didst this day discover the snares of death that were laid for us, and didst wonder­fully deliver us from the same; Be thou still our migh­ty Protector, and scatter our enemies that delight in bloud, infatuate and defeat their counsels abate their pride, asswage their malice, and confound their de­vices. Strengthen the hand of our gracious King Charles, and all that are put in authority under him, with Judgement and Justice, to cut off all such wor­kers of iniquity, as turn religion into rebellion, and faith into saction; that they may never prevail a­gainst us, or triumpth in the ruin of thy Church a­mong us; But that our gracious Soveraigns Realms, being preserved in thy true Religion, and by thy merciful goodnesse protected in the same, we may all duly serve thee, and give thanks in thy holy congrega­tion, through Jesus Christ our Lord. Amen.’

PHILOLAUS: OR, Popery discovered to the People, In a serious Disswasion from it.

Dear Country-men, and beloved in the Lord Jesus:

YOu are so conscious of your Duty to Kings, so obliged to their Govern­ment, so faithful to their Person, so regardful of the peace and happiness you enjoy under them, every one un­der his own Vine, and under his own Fig-tree, and so sensible of the Misery of rebellion, distur­bance and confusion; that we need not use any o­ther argument to disswade you from Popery than this, That it is a Religion written in many of your dread Soveraigns sacred blood: a Religion whose prime Article (as some of them say) is Treason; a Religi­on managed by conspirators, and advanced by those who are born for the overthrow of States and Kingdoms; who turn the World upside down. We [Page 26] know your souls abhor these courses, and detest these villanies: but this is not all; this way threat­neth not onely your Kings, but your selves,—endan­gereth not onely Their lives, but your souls:—It's not onely a great inconvenience that hindereth your peace and settlement in this World, but a mischief that may hinder your Salvation in the next. We hope indeed that you have received the truth of your own Religion in much assurance; that you are rooted and grounded in the Faith: Since you have scarched the Scriptures (which the Papists kept from you) and finde that these things are so: Since you have felt the power and comfort of the Truth in your souls: Since you finde it owned by Gods wonderful dispensations in the World, whereby it's great, and doth prevail, and seated in your hearts by his Spirit: Since you see it eminent in the lives of many good men, and confirmed by the death of as many excellent Confessors and Martyrs, who vouch it with their last breath, and seal it with their dearest blood: Since you know it's owned by the Church of Rome its self (which hath nothing, which we may call a Religion, but ours, viz. The Scriptures, the Lords Prayer, the Creed, and the Ten Commandments, &c. to which they have added their own idolatrous, superstiti­ous, idle and vain inventions, which is all the Re­ligion they have differing from us.) We are per­swaded that you will not easily be moved from the the hope of the Gospel.—Yet that we may ac­cording to our duties assist our gracious Soveraign, and endeavour to establish your hearts, while he [Page 27] is establishing your Religion,—that while he with the advice of his great Council, by a serious Law restrains you from Popery, for fear; we by seri­ous motives may refrain from it, for conscience sake.—The scandals given you are many, the se­ducers are numerous, their insinuations are plau­sible, their temptations are taking: you, ma­ny of you are weak, and we (the Lord forgive us) have been too careless, and almost asleep, while the Enemies sow Tares among us: therefore we must leave with you a few plain words, that you may have always before you; Yea, that they may be in your heart, that you may teach them diligently to your children, that you may talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up. Ma­ny may write to you with more profoundness, none write to you with more sincere servencie, and earnest desire to save you: and we are very sensi­ble, that while exact learned writings are taken up onely by learned men, it is necessary that there be some plain discourses written, whereby the truth may with evidence be conveyed to you.

1. We taught you (who are our joy and crown, who we hope will be our rejoycing in the day of our Lord Jesus) we taught you a Religion pure and undefiled before God,—which consists in solid virtue, serious holiness; an exact conversa­tion, led soberly, righteously, peaceably, and Godly in this present World; a Religion perfect, right, Psal. 19. 5. Psal. 119. 118, 140, [...] 138. pure, sure, faithful, holy, just, spiritual, lively, operative, [Page 28] heavenly; that enlighneth the minde, sanctifieth the heart, reforms the life,—frames a man after Gods own image, in righteousness and true holi­ness.—We taught, and do teach you a truth which is after Godliness, a Mystery of Godliness; a Religion that may make you wise to Salvation through Faith which is in Christ Jesus; which may be profitable for Doctrine, for reproof, for correcti­on, 2 Tim. 3. 16. for instruction in righteousness; that you may be perfect, and throughly furnished unto all good works; in whatsoever things are true, whatsoever things are Phil. 4. 8. honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any virture, if there be any praise.

Alas! The Papists having nothing besides the Bishop Halls disswasive. Scripture, which we have as well as they (which yet you shall not read) but vain shadows of holi­ness; a gross form of godliness, which they cozen the Vulgar with, consisting in Latine-service, Ima­ges, Tapers, Rich Vestures, Crosses, Sentings, Holy-water, Offerings, Prostrations, Processions, Pilgrimages, and other bodily exercises that profit nothing; whereas that true godliness which you profess is profitable for this life, and for that which is to come. They can teach you nothing but their own vain and useless inventions, whereby they make void the Commandments of God: nothing that may settle the heart, establish the conscience, satisfie the soul, weaken sin, strengthen grace, promote your comfort, or secure your eternity.

2. We have preached, and do preach to you [Page 29] a Religion plain and close, which requires not so much shrewd and subtle heads, as good and honest hearts, Luk. 8. 5. The Testimony of the Lord, that is sure, making wise the simple. We made your way plain before you. They of Rome will perplex you with those infinite rules of Faith, which the Learned among them cannot com­prehend: When you have endeavoured to know the minde of God in the Scripture, that you might believe, and in believing might have lise, you have d [...] nothing; there are endless traditions which no one man ever saw, which you shall never know, but yet must believe them: many Volumes of Councils which you never saw, you must re­ceive; all the Popes Decrees, whereof some are not yet published, you must assent to, before you can be saved: To day you may believe all the Traditions, Councils, Decrees and Impositions of the Church of Rome, and be saved; and to mor­row the Pope may set out a new Decree, or a new Article of Faith, which if you do not believe, you are damned: While you are here secure, you know not but that there is a new article of Faith defined by the Pope, which you do not know, and not knowing, cannot believe, and not believing may perish for ever. Ah! happy you who need not say, Who shall go into Heaven, or Hell, or the uttermost parts of the Earth to fetch down a rule of Faith from thence?—The word is nigh, even in your hearts, and in your mouths.

3. We have perswaded, and do still perswade [Page 30] you, that without knowledge, the minde is not good; we have intreated you to grow in all know­ledge, and in all goodness: and we cease not to pray that you may abound more and more in knowledge, and in all judgement: You have a sure word of prophecie, to which, we say, you would do well to take heed, as unto a light shining in a dark place, a light to your feet, and a lanthorn to your paths.—We say,—when an holy wisedom entereth into your hearts and knowledge, it's pleasant unto your souls; discre­tion shall preserve you, and understanding shall keep you, to deliver you, &c.

There are those abroad, a part of whose Religi­on it is to make you perish for want of knowledge, to keep you under the power of darkness, that you may walk after the vanity of your minde, having your understanding darkned, being alienated from the life of God, through the ignorance that is in you, because of the blindness of your hearts.—That Scripture, which we have translated for you, which is your meat, your drink, your delight, sweeter then honey or the honey-comb, of more value than the world, must be taken from you; and if they prevail (as we know they will not) it will be no less than death, to read that word, which is dearer to you than your lives: your faithful Ministers, to whom you would have given your right eyes, must be removed into corners; yea, and must seal that Doctrine with their blood, which they now deli­ver you. [...]—O the light is sweet, and a pleasant thing it is to behold the Sun!—If the light that is in us be darkness, how great, how [Page 31] sad is that darkness! A God we must own, but shall not know him; a Saviour we must have, but we must that come to him, though this is life eter­nal to know him, and the Father who hath sent him. Duties we must do, that we may live; but we shall not understand them: Scriptures there are written to our comfort, but we must not read them. We erre, not knowing the Scripture (saith out Saviour) we erre by knowing the Scripture, say the Roman Catholicks. Hear, read, (saith God) and your souls shall live: Read, saith the Papist, and you shall surely dye. O wretch­ed mankind! a great part whereof Mahomet hath taught not to hear reason, that they may judge in themselves what is right:—a great part whereof the Pope hath traught not to hear the Scripture, which is no vain thing, which is our life.—A Bishop Hall. sad Religion! (if I may call it Religion) that sets up the kingdom of darkness, by which the Devil may rule in the children of disobedience.—A Religion that hoodwinks poor people in forced ignorance (when alas! we are all too willingly ignorant) lest we should know Gods will, or any way to Heaven, but theirs; so as millions of souls live no less without Scri­pture, than if there were none: that forbids spiritual food as poyson, and fetcheth God's Book into the Inquisition.— Ibid. [...].

4. Although the Church and our selves by her appointment, first discovered to you the eter­nal truth; yet have we not suffered you to rest up­on us, who may deceive, and be deceived; but have led to the Rock that is higher than us, and [Page 32] resolved your Faith into a foundation that can­not fail, the truth and authority discovered in his Word, by his Spirit.—They, they of Rome, who are now so busie, will take you off from the foundation of God, which standeth sure:—they will perswade you that the Word of God which you know is pure, is corrupt; that the Law of God, which you know is perfect, is defective; that the Scriptures, which you know in things necessary e­vident, are dark: and all this to what purpose? but to settle you upon men, who you know are a lie; to make you rest on Councils, who, saith Bellarm. himself, l. 2. c. 11. p. 153. May erre: Par­ticular Councils confirmed by the Pope, may erre in Faith and Manners. Some Catholicks af­firm, saith Bell. de Concil. Ecclesiasticis, l. 2. c. 5. See Aen. Sylvius, Telespho­rus, Plati­na, and Baron. An­nal. p. 110. or upon Popes, whereof some have been Infidels; and privately conferring with their Car­dinals, said, Oh how much gain this Fable of Christ hath brought us! Others have been Witches, others Murtherers, others Whoremongers, ravishing women in the Apostolick doors: others (as their own Records testifie) by Bribes, by Devils, by VVitches, have climbed up to the infallible Chair. Oh can you trust your souls with those men which have confessed to have given their souls to the Devil, that they might be Popes! yea, which is worst of all, the poor Catholicks, when they have relied upon this man as infallible today, must tomorrow relie upon another Pope as infal­lible, who may declare this man an Heretick: if they believe not he is infallible, they are damned; [Page 33] and if they believe not he is an Heretick, when de­clared by another Pope to be so, they are damned too: Ah, poor men!

5. We teach you to serve the true God, and him onely to worship: and we tell you he is a jealous God, and he will not give his honour to another: and that idolatry hath been the ruine of all Nations in this World, and is the damnati­on of men without repentance in the World to come. You know that Idolaters shall not inherit the Kingdom of Heaven; for without are Idolaters, Rev. 22. 15. Yet they, they who now with fair words deceive the hearts of the simple, have a de­sign to bring you to worship stocks and stones, with the same honour that is due to God blessed for ever! And lest your hearts should rise against graven Images; lest you should not bow down to them, nor worship them, against the Letter of the second Commandment;—they leave out those words of that second Commandment, as a needless illu­stration in their Chatechisms and Prayer-books to the people.

‘The smith with the tongs both worketh in the coals, and fashioneth it with hammers, and worketh it with the strength of his arms: yea, he is hungry, and his strength faileth: he drinketh no water, and is faint. The carpenter stretcheth out his rule: he marketh it out with a line: he fitteth it with planes, and he mar­keth it out with the compass, and maketh it after the figure of a man, according to the beauty of a man; that it may remain in the house.—Thus he maketh a god, even his graven image: he falleth down unto it, [Page 34] and worshippeth it, and prayeth unto it, and saith, De­liver me, for thou art my God. They have not known, nor understood: for he hath shut their eyes, that they cannot see; and their hearts, that they cannot under­stand. And none considereth in his heart, neither is there knowledge nor understanding to say, I have burnt part of it in the fire, yea, also I have baked bread upon the coals thereof: I have rosted flesh and eaten it, and shall I make the residue thereof an abo­mination? shall I fall down to the stock of a tree? He feedeth of ashes: a deceived heart hath turned him a­side, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?’ Isai. 44. 12, 13.—16. to 20.

In a voluntary humility do these men worship Angels, who said expresly to St. John, Worship thou God. Now you seek God in his Ordinances, and desire to see him in his holy Temple.—If you be seduced by them, you must go onely to poor creatures like your selves.—

6. We—or do we onely? doth not our God likewise teach you, that if any man adde to his ho­ly Word, he shall adde to him the plagues that are written in this book?—Yet if ever they prevail, you must believe more Scripture then ever God inspired, or his ancient Church received; and you must do it upon no less penalty then if God himself should speak from heaven.—Sad! You must believe what an Angel from heaven is accursed if he teach you. They have a designe, Beloved, to set up a man in stead of God, who may create new Articles of Faith at his pleasure, and impose them upon necessity of salvation. In vain, [Page 35] it seems, came Christ from the bosome of the Fa­ther to reveal his will: in vain doth the Spirit lead us to all truth: in vain have we thought that our Priests lips should preserve knowledge, and that the people should seek it at their mouth: in vain have we gone to the Law and to the Testimo­nies, concluding that if men spoke not according to them, it was because there was no light in them. If we must lay aside all, and wait upon the Popes Oracles, how shall we be sure that he is infalli­ble? Not because he saith so: for if he bears witness of himself, his witness is not true.—Not because the Scripture saith so: for that (they say) is no further true then he confirms it. Not because he is St. Peters successour: for we are not sure St. Peter was at Rome: if he was there, we are not sure that he was Bishop there, being an Apostle of the Circumcision, i. e. of the Jews, and not of the Romans. ‘If he was there Bishop, we are not sure he was infallible, who denyed his Master thrice, and dissembled once:—If he was infallible, we are not sure he left any heirs of his grace and spirit,—or if any, we are not sure he left one in a perpetual and visible suc­cession at Rome:—That he so be queathed his in­fallibility to his Chair, as that whosoever sits in it, cannot but speak true; that all which sit where he sate, must by some instinct say as he taught:—That if Peter was infallible by vertue of Christs promise; yet that what Christ said to him, absolutely, ere ever Rome was thought of, must be referred, yea, tyed to it: that the Pope [Page 36] whose life, whose pen, whose judgement, whose keys may erre; yet in his pontifical Chair can­not erre.—That the line of this Apostolical suc­cession in the confusion of so many long and de­sperate schisms (when there was one Pope in one place, another in another) shamefully cor­rupt Usurpations and Intrusions, confessed He­resies, open Profaness, and celebrated Infidelity, neither was nor can be broken.—If you are not sure of these and many more things, whereof some are impossible, most are improbable; you are sure of nothing in Popery. Oh, the lamentable hazard of so many millions of poor souls, that stand upon these slippery termes! O miserable grounds of Popish faith! whereof the best can have but this security, that perhaps it may be true.—

7. We and our Church have taught you a se­rious Religion which Angels desire to look into, which men reverence, which carrieth a divine au­thority, a heavenly awe, a spiritual power along with it, that prevails upon all that hear it. Ten men are ready to lay hold on him who is a Jew, i. e. a professor of the true Religion;—and say, VVe will go with you, for God is with you. But alas, they of Rome have set up a Religion that Bishop Hall. made sport to our plain fore-fathers, with the remem­brance of her gravest devotion. How oft have we seen them laugh at themselves, whilst they have told of their creeping Crouch, their kissing the Pax, offering their Candles, signing with Ashes, partial shifts, merry Pil­grimages, ridiculous Miracles; and a thousand such [Page 37] Maygames, which we are ashamed to name? While you are taught that decent worship, that so­lemn devotion, those comely approaches to the Throne of Grace, that make all Christians rejoyce to behold your order, grave, solemn, and heavenly. We cannot but pity that Religion, whose vani­ties very boyes do shout and laugh at; if for no more but this, that it teacheth men to put confidence in Bishop Hall Ibid. Beads, Medals, Roses, hallowed Swords, spells of the Gospel, Agnus Dei, &c. Ascribing unto them di­vine virtue,—yea, so much as is due to the Son of God and his precious blood.

You are taught to draw neer to God, to hear his Word in a Language you understand, and to make your requests known unto God, in a whole­some form of sound words you can assent to: and there come in some (it may be) when you are ga­thered together in one place that believe not, or one unlearned; he is convinced of all, he is judged of all: and thus are the secrets of his heart made ma­nifest; and so falling down on his face, he will worship God, and report that God is in you of a truth.—When they of the Church of Rome are together in one place, they all speak with tongues; and there come in those that are unlearned, or unbelievers, and they say that they are mad: so that the great God is blasphemed, Christian Religion is disho­noured, Atheism is promoted, and the world is ready to be shut up in unbelief.

8. We, our God, our Church hath taught you a Religion that teacheth to deny all ungodliness, and all worldly lusts; to hate every false way; to allow no [Page 38] evil inclination in our nature, nor disorder or sin in our life: A Religion that teacheth us to deny our selves, to walk in a narrow way, to mortific our lusts, to abstain from all appearance of evil, to walk circumspectly, to live without rebuke in the midst of a crooked and perverse generation, to set God always before us;—and not allow our selves or others in the least evil. The poor de­luded souls of Rome endeavour by all means to set up a way that professeth to be a baud to sin, whilst both (in practice) they tolerate open Stews, Bishop Hall. ibid. and prefer fornication in some cases before mar­riage, which is honourable among all men, and the bed undefiled; and gently blanch over the breaches of Gods Law, with the name of veni­als, and such favourable titles of diminution; daring to affirm that venial sins are no hinderance to a mans clearness and perfection.—They would deceive you and themselves with a pretended power in the Pope to dispense with those sins which none can forgive but God:—They encou­rage one another, and the vitiously inclined world to all excess of riot, with a vain hope that sin may be bought and sold, that pardon may be had for money, and that riches will profit in the day of wrath. ‘So as Hell can have no Dives, no rich men in it; but fools and the friendless Devils in­deed are tormentors there: yet men can com­mand Devils, and money can command men.—’ We have taught you to fear an oath, and to swear in truth, righteousness and judgement, and to speak the truth one to another, for the peace and [Page 39] security of the world. How can men live by one another, unless they can believe what each speaks or swears to other?—But alas, Rome would im­pose upon us a Religion (shall I call it a Reli­gion?) that allows jugling equivocations, and re­served senses in our very Oaths.——O sad! swear one thing, mean another; mock God, and deceive the world! Hear what Cardinal Ostatus reports Ep. 87. of Pope Clement the eighth, who said, he urged that the King of France should joyn with Spain in the invasion of England:—but the Cardinal replyed, that that King was tyed by an oath to the Queen of England; whereunto the Pope an­swered, (and they say he is infallible) that the oath was made to an Heretick, but he was bound in another oath to God and the Pope;—and that Kings may allow themselves all things which make for their advantage: Indeed (saith he, using the Duke of urbins words) everyone doth blame a noble man that is not a Soveraign if he keep not his word; but supream Princes may with­out any danger to their reputation, make covenants and break them, or betray, and perpetrate other such like things.

‘What shall a Confessor do (saith Franc. de Fran. S. Vic. ord. praed. sum. sacr. art. 184. p. 124. S. Victoriâ, an ingenious Papist, and a learned rea­der of Divinity in Salamanca) if he be asked of a sin that he hath heard in confession? may he say that he knows not of it? I answer, (saith he) ac­cording to all our Doctors, that he may. But what if he be compelled to swear? I say that he may and ought to swear that he know­eth it not; for it is understood that he [Page 40] knoweth it not besides confession; and so he swears true. But what if he be asked upon oath, whether he knew it in confession or no? I an­swer, (saith he) that a man thus urged, may still swear that he knoweth it not in confession; i. e. not so as to reveal it.’ O wise, cunning, deep and holy perjuries, unknown to our fore-fa­thers!—Yea, which is worst of all, they do ob­trude upon the World so many idle Legends, so many false Discourses, so many lying Miracles, so many pious Frauds, as that they have shaken mens belief of all Antiquity; such ridiculous and improbable things, that they sure can hardly deli­ver them without laughter, (pleasing themselves to see how they deceive the world) and their abet­tors cannot hear them without shame and confu­sion of face. It's a sad thing to see the wiser sort of the World read those stories on winter-nights for sport, which the poor credulous multitude hear in their Churches, with a devout astonishment. Neither do they satisfie themselves with these false suggestions they have thrust upon the world; but in conscience of their untruth, they go about to deprave all Authors that may give evidence a­gainst them; to outface ancient truths, and to de­face all monuments of Primitive belief and pra­ctice; leaving nothing unattempted against hea­ven or earth that may promote their interest, and disable us their innocent adversaries; though thereby they blot out all Religion, and suppress all truth.

We teach you to keep holy the Sabbath day, [Page 41] prescribing the careful observation of this day and others, as the onely means to keep up the life and power of Religion in the world:—But alas! they turn not away their feet from the Sabbath, from doing their pleasure upon God's holy Day: they call not the Sabbath a delight, the holy of the Lord and honourable, neither do they honour it; but upon it they do their own ways, they finde their own pleasure, and speak their own words.—

9. Our Church indeed preserveth, teacheth, openeth, confirmeth, and urgeth the truth; yet so as (your selves being judges, and allowed a judge­ment of discretion:) she urgeth nothing contrary to Scripture, Sense and Reason.—Yet if our Church were overthrown, there are they that would overthrow with it, Scripture, Sense and Reason.—Not to mention their infinite vanities introduced to the Church, which rob poor souls of the sound and plain helps of true Piety and Sal­vation; they take from you one half of that hea­venly, which our Saviour left for his last and dearest Legacie to his Church for ever: As if Christs Ordinances were superfluous, or they were wiser than their Redeemer, against express Scripture, which saith, Drink ye all of this Cup. They would have you mock God with a few Latine Prayers, without faith, ignorantly; without com­fort, unprofitably; expresly contrary to the 14 Chapter of the 1 Epistle to the Corinthians.—And lest ought should here be wanting to the affront of the Scripture, and the setting up of the [Page 42] doctrine of Devils: they forbid to marry; yea, they teach it is better to burn then to marry. And when our Church hath taught you, that all things are lawful, that every creature of God is good, and none to be refused; all things being yours, as you are Christs:—onely that you must admit three moderations of your Christian Liberty, Sobriety, Charity, and Duty in obedience to your Soveraign forbidding your private enjoyment of some things for publick good.—But they of Rome will impose upon you a Relgious prohibition of Meat, and differences of diet; superstitiously preferring Gods workmanship to it self, and willingly pol­luting what he hath sanctified.—But wherefore should ye, being dead with Christ from the Rudi­ments of the world, as though living in the world, be subject to Ordinances?—Touch not, taste not, handle not; which all are to perish with the using, after the commandments and doctrines of men; which things have indeed a shew of wisdom, in will-wor­ship and humility, and neglecting of the body, &c.—Neither may you onely go against the Word of God, but even against Reason it self: If you be a Papist, you must believe the body of Christ in ten thousand places at once, and yet in no place; you must believe it in heaven, and yet every where; you must believe it flesh, and no flesh: several members without distinction; a substance without quantity, and other accidents; or sub­stance and accidents that cannot be seen, felt, or perceived; and so your Saviour, a monster or no­thing:—Yea, you must go against your own [Page 43] senses: You must see Bread, yet not believe it; you must taste Wine, yet say it's blood.—And yet to what pass are we brought, if we cannot believe our senses? Yea, you must worship those whom the Scriptures declare wicked, for Saints; and a­dore them, whom all the world know were lewd, for Martyrs.—You must honour Rebels, Villains, with Temples, Altars and Invocations: and yet you must believe them who lived according to scri­pture-rule, to be villains, &c. Wickliff a blasphemer, Luther a devil, Calvin a Sodomite, Tyndal a whore­monger, Beza and King apostates,—Protestants hereticks, Q. Elizabeth a lewd woman, our Bi­shops ordained in a tavern.—O thus, thus must you live against Scripture, against Experience, a­gainst Sense, against Reason.

10. We desire you to attend upon Gods Ordi­nance humbly, reverently, and in faith; and say his Ordinances are his power to their sal­vation that so wait upon him.—But alas! they of Rome will force you to believe that when you have prepared your selves to meet your God in his ways, yet it shall be to you onely according to your Priests intention. If he intend the Sacra­ment to your good, it's your life; if not, you receive it to your damnation. Alas! who knows when the Minister intends what he is about? How shall you, if you are Papists, know whether you hear effectually,—whether you pray savingly,—whether you receive the Sacrament successfully, seeing you depend wholly upon the Priests inten­tion?—We must needs pity that religion that [Page 44] is not sure of lawful Bishops, because they know not their intention that ordained them; no regu­lar Priests, because they know not their thoughts that ordained them:—a religion this sure, that was contrived to perplex the world.

11. We desire to be helpers of your joy, and pro­moters of your eternal comfort,—that through the comfort of the Scriptures opened by us, you might have hope. They of Rome make it their business to torment and frighten you, to vex and perplex you: they will make you believe that so soon as you are born you must be cast remedilesly unto the eternal pains of hell for want of Baptism, which you could not live to desire: Thus they damn all your infants, and throw all those inno­cents to hell whom our Saviour thought fittest for the kingdome of heaven. And if you have lived beyond your baptism, they will fright you, poor souls, with expectation of feigned torments in Purgatory, not inferiour (for the time) to the flames of the damned. How wretchedly and fear­fully must you, poor men, live? how sadly will you die in that way, wherein you are sure to go through a hell to heaven? yea, you are not sure you shall ever go to heaven; for they will perswade you that you neither can nor ought to be assured either of present grace, or of future salvation.—We indeed wish you to make your calling and your election sure,—but they say you cannot.—Oh an uncomfortable religion, wherein I must en­ter to an eternity, but God knoweth whether of woe or weale; wherein I must say to an immortal [Page 45] soul, Animala vagula, blundula, quâ vadis in loca? &c.—O poor soul, whither art thou going? Neither must you onely live in fear of your estate in another world, while you are in that way, but in infinite cares and vexations in this,—while they rack your consciences with the needless tor­ture of a necessary shrift,—wherein the vertue of Absolution depends on the fulness of Confessi­on, and that upon examination; and the sufficien­cie of examination is so full of [...]ruples, (besides those infinite cares of unresolved doubts in this pretended penance) that the poor soul. never knows when it is clear.—And that they may compleat your misery,—they take you off from that com­fort you receive from your Saviours satisfaction for you, and make you relye upon your works, whereby no man was ever justified before God:—yea, and when all is done by Christ and your selves, you must go to the flames, and thence be redeemed with such corruptible things as silver and gold.

Beloved, if they could shew you a more ex­cellent way for Gods glory, the advancement of grace, and the settlement of your comfort; we would perswade you to follow them,—but now it appears that they desire onely the advancement of the Pope, whom if you submit to, you may be­lieve what you will; for he writ to Queen Eliza­beth, that he would confirm all her and our Religi­on, if she would but own him head of the Church. Now it appears that they destroy religion, endan­ger poor souls, and disturb the world, onely for a [Page 46] few mens interests, who seek their own.—Mark and avoid them, have nothing to do with them, lest if you perish, your blood be upon your own heads: keep close to God, stick fast to his truth, keep within his Church, live by his grace, keep up the power of religion in your hearts, be at peace among your selves; and your blood be upon our heads if you perish.

Bishop Sanderson.

But if what is spoken upon examination, appear to have any repugnancie with godliness, in any one branch or duty thereunto belonging, we may be sure the words cannot be wholesome words. It can be no heavenly Doctrine that teacheth men to be earthly, sensual, or devillish; or that tendeth to make men unjust in their dealings, uncharitable in their censures, undutiful to their superiours, or a­ny other way superstitious, licentious or profane. I note it not without much gratulation and rejoy­cing to us of this Church. There are, God know­eth, afoot in the Christian world Controversies more then a good many; Decads, Centuries, Chiliads of Novel Tenents brought in this last Age, (which were never believed, many of them scarce ever heard of in the ancient Church) by Se­ctaries of all sorts. Now it is our great comfort, (blessed be God for it) that the Doctrine establi­shed in the Church of England, (I mean the pub­lick Doctrine, for that is it we are to hold to, pas­sing [Page 47] by private Opinions) I say, the publick Do­ctrine of our Church is such, as is not justly chargeable with any impiety, contrarious to any part of that duty we owe either to God or man. O that our conversation were as free from ex­ception as our Religion is! Oh that we were suf­ficiently careful to preserve the honour and lustre of the truth we profess, by the correspondencie of our lives and actions thereunto! And upon this point we dare boldly joyn issue with our clamou­rous adversaries on either hand, Papists, I mean, and Disciplinarians; who do both so loudly, but unjustly accuse us and our Religion: they, as car­nal, and licentious; these, as Popish and superstiti­ous. As Eliah once said to the Baalites, That God that answereth by fire, let him him be God: so may we say to either of both; and when we have said it, not fear to put it to a fair tryal: That Church whose Doctrine, Confession and Wor­ship is most according to godliness, Let that be the true Church.


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