CHAP. I.

IN these later, di­stracted times, many monstrous births have crept into the world; and great swarms of Hereticks Omnes vel insipi­entissimi haeretici audacias figm nio­rum suo­rum, quac maxime exhorret sensus hu­manus, hac occasione evangelicae sententiae colorare conen­tur. S. Aug. Tom. 97. in S. Joh. and Sectaries; to­gether with horrid Blasphemers, [Page 2]Atheists, and Apostates from Truth, and sound Religion, (like Egyptian Plagues) have pestered and infected Christian King­doms and Countreys; the black designs of these evill dayes have prospered too successfully; And Policie and Interest (the great Diana which most men adore, and worship) have chased In­nocency, Honour, and Religion out of most mens brests.

The Projectors have used the Serpents tongue to flatter, and insinuate; and his tail to poyson, and sting, both making one Cir­cle to compass and besiege the credulous deceived multitudes: and so (in the end) to subject all Power to their own humor and obedience, drawn (by degrees) first, within the lines of Fraud; and then of Usurpation and Cruelty.Tantum Relligio potuit sua­dere male­rum. Virg. Aenaeid. The Church of Rome hath been most Cunningly [Page 3]Active in this desperate work; and from her inveterate malice to the Church of England, and her Reformation in the Reign of King Edward the sixth, hath ei­ther marched furiously, with her bloody colours of Persecution, Fire and Faggot, Imprisonment or Banishment (as in the Reign of Queen Mary) or secretly practiz'd mischief and ruine to all, who had shaken off her su­perstitious yoke, and imbraced the Antient Primitive innocency, and doctrine, and practice of the Holy Apostles: hating the pro­fessors of Gods true Religion, not so much for their wiser choice of better things; but be­cause they had acquitted them­selves from the intolerable vassa­lage of the Romish Authority and Usurpation, and withdrawn themselves from that blind obe­dience, which they had (too long) [Page 4]payed to the See of Rome, which is not dainty of any dispensations either in doctrine or practice of Religion: Provided alwayes, that her Annates, Tenths, First-fruits, Peter pence, and all pre­tended rights and profits may be continued and solvent: and a So­veraigntie acknowledged to her, as the great Mistress and Queen of all the world. To consum­mate the hopes, and attain the height of these ambitious aspi­rings; what art, what craft, what plots have not been used? When in Queen Maries dayes, the Pope (by special Letters) sol­licited the Queen, to endeavour to recover, not only the publique practice of the Mass, and Romish Religion; but likewise proposed to the Queen and her Chancel­lor, a restauration of all Church­lands, Seigniories, Dignities, and Revenues, and that all Or­ders [Page 5]of Popish Abbots, Priors, Monks, Fryars, and all Orders of Regulars, (formerly planted in England) and Pastoral Secu­lars, to be speedily reinvested and repossessed. But this moti­on (before 'twas started by the Lord Chancellor in Parliament) met with a private debate in a Cabinet Counsell and Consul­tation; where the Lord of Bed­ford (being then present) was so venemously stung, that he burst soddainly into great passion and choler, breaking his chaplet of beads from his girdle, and fling­ing them into the fire: and he sware deeply to boot, that he va­lued more his sweet Abbey of Wooburn, than any fatherly Counsell or Commands that could come from Rome. Bedford parting away in such a high snuff and passionate indignation; the Queen and her Lord Chancellor [Page 6]were able to guess at the tem­pers and inclinations of other Subjects, and therefore conclu­ded it greater Policy to smother and conceal, than to publish and prosecute a motion, that would prove so generally distastfull.

CHAP. II.

THese Great hopes of Restau­ration of Lands and Revenues being over, and suspended, if not extinguished; The designs were laid, how to vex and torment those who professed the Religi­on (Reformed in King Edward the sixt his Reign) and there was no want of Invention to create sharp Lawes, loud Proclamati­ons, cruell Edicts, and violent Resolutions, to raise bitter and bloudy Persecutions. Death and Martyrdom grew (suddenly) [Page 7]very familiar, and was the com­mon high way, wherein many Reverend Prelates and pious Clergymen walked: whose pa­tience and holy examples many thousands religious and devout people followed, enduring rather the loss of life, Liberty, and of all things, than of faith and a good Conscience. Imprisonment then was accounted but as a more se­cluse Retirement, more fit for Christian tears and prayers; Ba­nishment was looked on as a more tolerable Burden, being so much the lighter, because born amongst Strangers, in a farre Countrey; and the Afflictions were the more easie, because the Sufferers were permitted to live, as good Confessors, and (though in a sad condition) thereby, were able to breath out, and testifie the truth, and justifie their innocent Cause, both at home and abroad.

[Page 8]This storm being over (after 5 or 6 years) Queen Elizabeth succeeded to the Crown, in whose prosperous Reign, what malice and mischief was contri­ved, and acted by the Roman un­derminers; what scandals against the Queen, her Person, her Ho­nor, her Government, her Au­thority; All Histories (of those times) describe very plentifully. All those malicious damps and vapors rose from the venome of the Jesuites, and Romish vipers, and their Confederates; They did breath and spit the same loathsome Poyson on K. James, (whose Golden pen hath left a treasure to after-Ages, of his great Abilities and Learning) the dint and impression of his skilfull strokes, lyes heavy on the memo­ry of Cardinal Peroon, and Car­dinal Belarmine, and many others of that black Society, who have [Page 9]been worsted and confu [...]ed by the most powerful arguments of his Reasons and Learning; Col­lected out of undoubted Anti­quities, Councils, Fathers, Hi­stories, and unquestionable Au­thorities. And when the Jesu­ites could not distemper his Ma­jesties Remonstrances nor Re­plyes, with most unmannerly scandalous Language, nor inter­rupt his Pen with monstrous lies, nor convince him with their slight and cunning Answers and Objections; they drove on their designes with a Powder-plot, which, timely and providently discovered, and prevented, the Contrivers and Actors had the reward of Traitors in England; (though Recorded and honoured as Martyrs at Rome) And the Countenancers of that black conspiracy, are accounted by all rational men, and good Christi­ans, [Page 10]no otherwise than as Leo­pards and Blackmoores, whose sports and ugliness can never be washed and wiped away.

CHAP. III.

THese Spiders have twisted their Webbs, made their Circumferences, and drawn their Lines throughout the Reign of the late King Charles, and then (like high-towring Eagles soaring aloft) they hoped (more confi­dently) to build their houses sub­lime and stately: They judged the Advantage great, (if the foun­dation not sure) because of a to­leration of the Roman Religion in the Queens Chappel and Court; under which privilege much mis­chief might be hatched and con­trived, and some part acted to the [Page 11]disturbance of the Peace, Vnity, and Vniformity of the Church of England.

And yet all sober-minded men may be easily satisfyed and per­swaded, that the Inconveniences which rose from that toleration, neither thrive from the conni­vency, much less encouragement or contrivance of his Majesty, who then reigned; who gave his Queen, and her Ghostly fathers the Priests, and the Roman Catho­liques of her Majesties family, leave to enjoy the Roman Reli­ligion; according to the Articles of Mariage, agreed on betwixt the two Crowns of England and France: and if it be ugly, and most unhandsome in a Gentle­man, it were more ignoble and sordid in a King, to break his word.

It cannot be denyed, but in the first 14 yeares of the late Kings [Page 12]Reign, the Romish Engineers had more calm opportunities to frame their platformes, to bait their hooks, and lay their nets; but the visibility of the Church of England, was too splendent and glorious, to suffer any Fish to be caught (in those more sere [...]e dayes) unless they were some sillie Gudgeons, or avaritious and ambitious Snarks, who ho­ped to live with more ease and luxury, or more advantage and gain at Court, under the viz [...] and guise of Popish dissimulati­on. But, the Winds beginning to ruffle more loud, and storms and discontents growing very high, in November in the Year 1640. (Since which commence­ment of troubles, greater violen­cies have succeeded) These pro­found Romish Artists, have made a great advantage in the troubled waters of these angry times: And [Page 13]whereas yet, they could not find out ground, to build to formall structure to shelter their super­stitions, and lick their designes into some loveliness and form; they have craftily complotted vengeance, and carried slime and morter, though it be to serve to no other purpose, but to make Babel and confusion in those rich English valleys, where Order, Peace, Plenty, Learning, and true Religion flourished. And to carry this business on with grea­ter ease and more plausible faci­litie, the cunning Artists, as they used (at first) thundering Buls and fulminations from Rome, so (they not effecting their work, but falling like dull Bombards and Granadoes never breaking) they moved, otherwhiles by se­cret devices, and treacherous machinations, insinuating false doctrines into the peoples ears, [Page 14]and (under a mask of holiness, and a sound and name of the Ca­tholique Church, and much pre­tended sanctity) they insnare credulous and ignorant auditors; and if they cannot, by the instilla­tion of false principles, withdraw them from their faith, and duty to just authority, yet they hope to startle them, by puzling their Judgements and Resolutions: And rather than not produce some notable Revenge, (where they must not reign and Lord it over others) they will sail with any wind, and turn into any shape, of either a demure Cloak; or a buffcoat, of a babbling Pres­byter, or a Gifted Anabaptist; and (for their own ends) bawl zea­lously loud in a solemn Congre­gation, or exhort humoringly, (and pretend Revelations) to be the more prevalent in a private Sisterly Conventicle.

CHAP. IV.

THese Temporizers, like cu­rious Painters, carry all co­lours about with them, comply with all tempers, and know how (like the Ape in the Fable) to put the Doggs foot into the fire to take out the apple, and never so much as singe a hair of their own; or if their craft fail, and the Serpent be caught, they glory in their death, as if they were true Martyrs and Confessors; feeding their desperate Resoluti­ons, with the pride and vanity of being promised, by their great Patron the Pope, to be canoni­sed for Saints; when the World hath known them live, as most horrid malefactors, and seen them dye, as most vainglorious impenitent offenders. These subtle Contrivers (like the old [Page 16] Pharisees) have a most precise garb in their habits, heir collar'd cloaks, in as exact order as their P [...]ilacteryes, not one hair amiss, their looks and motions so regu­lar, as if punctually measured; abroad (like Bees) they frequent the fairest Gardens, and, in them, gather their Thyme, from the sweetest and most fragrant Flowers: and at night they re­turn to their own neat, plentiful, warm Hives; where they feed on the most delicate provisions, and sleep securely in their Colle­ges and Convents, immur'd, and cloister'd from common view and observation; And there, they hugg their own fortunate inge­nuities, and despise and scorn the ignorant World; whose grea­test favourites and darlings, they resolve to command, as Slaves, or mischief, as Enemies.

CHAP. V.

THese busie actors have been (in great numbers) transmit­ted (of late) out of Italy, Spain, France, Germany, and other parts, to scatter their Romish seeds in the three fair gardens of England, Scotland, and Ireland; where (the Scene being so full of vari­ous troubles) they have acted a part on every Stage, tugg'd an Oar in every Barge, whisper'd a Vote into many Councels, and got a Quarter in every Army; there is scarce a Canton, or cor­ner free from their persons, their parties, or their interest. Their business is generally, like the A­thenians, to ask and tell N [...]wes; they cure and heal all falsities and dissimulations▪ with their reservations; and swallow oaths (if for their advantage) as a pan­ting [Page 18] Crocodile the fresh ayr. They tune their notes, as an Organist his pipes, to be very thundring and loud, or very easie, soft, and gentle; if such a change be requi­site. These Juglers can (when they see cause) beat and bawl in the Pulpits, like whining-long-winded Presbyterians, and cry down any power or authority that stands in their way, by their tacit dispensations; they make use of the Presbyters tongues, their words, and phrases; nay, their very groanes and teares, thereby to put up, not (as the dissemblers cant and cry) the Kingdom of Jesus Christ, that is, (really and truly) the Generall Assembly of the Presbyters (from whom they would not admit of any appeal) but to put up higher; and in all Countreys and King­doms, the Conclave of Glorious Cardinalls, refined Romish States­men, [Page 19]and above themselves, and all the World, to lift up, and sub­limat that power, to which, each particular ambition interested, doth aim and aspire, and that is, his Holiness of Rome.

CHAP. VI.

THese Polititians, are more profound and mysterious in their wayes and ends, than o­thers: more sharp-sighted; and see farther than the Presbyterian buzzards, who can lie at learch, or, (like lean labouring Spaniels) hunt well and retrive the Game; but catch nothing, but hurt, and disgrace, for all their pains. The Puritan ambition may be as great as theirs of Rome, their minds as bloody, and means as unlawfull. They have (the World knowes) [Page 20]bit, and scratcht, and snatcht, at severall Kingdoms and Coun­treys, but could never, yet, vassa­lage them to their Classical, Sy­nodical, Provincial, National, General Assemblies, or get their sophisticated pretences acknow­ledged Jure Divino, but only in Scotland; where Knox, and his false Ministeriall Tribe, decei­ved and deluded the People, with the sacrilegious prey of Church­lands, and Tythes: and, for the gaining of this sweet morsel, the Nobility, Gentry, and Com­mons quickly assented to the Presbyters propositions; and, so they might enjoy the Lands and Revenues of the Church, they were insnared by their own ava­rice and covetousness, and the Ministers pride, to submit to a Law, which was to inslave them­selves: whereby they acknow­ledged, the Generall Assembly [Page 21]of Presbyters to be the Supreme authority on Earth; and this con­firm'd Jure Divino; from the sentence of which Court, there was no appeal, or farther ad­dress. VVhiles the Nobility, Gentry, and People of Scotland, greedily devoured, and swallow­ed the pleasant Seats, Lordships, Rents, Tythes, and Lands of the Church; they did not take notice of the bitternesse that lay under the outside of the gilded Pill; they did not perceive how rashly they created Lawes, like new manacles, to fetter and bind themselves; and how (though they gained the possession of Lordships and Lands) weakly they submitted, and basely pro­stituted, not only their Estates, and Fortunes, but even their Li­berties, Honors, Bodies, and Souls, to be censured, condem­ned, excommunicated, and finally [Page 22]concluded by the humors, and pleasure of a few illiterate, hot­brain'd, phantastick Presbyters. This flame and irruption broke forth in other Countreys, as Ge­neva Whence Mr. Cal­vins Plat­form of ri­gorous discipline was sent to Scot­land, where it quickly took fire.: Likewise in Germany, Holland, France, and other places, but never flashed so furiously, nor grew so hot and high, as to get a confirmation by a Law, and to be establisht, Iure Divino.

CHAP. VII.

IN other Countries and Can­tons, the Presbyters have got a toleration for their Religion, by Supplication, not by Laws, and they are permitted to preach and pray; but still, salvo jure, are un­der a Permission; on which, if [Page 23]they once intrench too near, they are speedily silenced. They pre­sume sometimes, to exhort and chide, or publiquely to rail; or (at highest) to retrench; and re­fuse a Brother, from the Com­munion: and not that neither, (probably) if a rich, considera­ble benefactor and contributer. Those of Scotland are more piert and impudent, daring (sawcily) to taunt their Soveraigns, and trample on the greatest Nobles; chaining up the industrious Mer­chants, and ingenuous Artizans, from their Traffique and Trade, if the Assembly fancy; and then sentence that, a work worthy of their humorous consideration, and unlimited ambition. These high-metald blades, would march at no rate, but an high speed; fra­ming proud thoughts to them­selves, that the Scotish Covenant should spred, and be the Catho­lique [Page 24]Religion of all the World; In this the Papists and the Pres­byters meet and concenter; uni­ting their ambitious lines in the same point and thoughts of Vni­versality of Doctrine and Obedi­ence, of the Chair of Rome, or to the Presbyters Assembly. Hen­derson, the prime late Ringleader (with his English and Scotish Brethren) in this project, thought to be Alexander indeed, and pro­mised himself and others great matters, as to this effect: On this ground, endeavours were made to introduce the same form, and power of Assemblies in Eng­land, where the blew Presbyters designed to tyrannize over a Countrey, much more fat and fruitful than their own nasty val­leys, or barren Rocks.

CHAP. VIII.

BUt the English eyes quickly discern'd the Scotish trapps, and though there was a concur­rence, (pro tempore) in a Natio­nall Covenant, for some particu­lar designes; yet then, the play ended, the Curtains were drawn, no Presbytery confessed, much less established, Iure Divino, to com­mand all power ordained, with­out dispute. This was but a dream of hot brains; A Castle in the air; an Ambitious Tower, with­out any foundation; which is not only tottering, but faln and mouldring to dust: the Reliques (at present) being the scorn and contempt of all learned, and truly wise men in the world.

While these malitious, but unskilfull Pyoniers were digging pits for their Brethren, and [Page 26]thought of nothing, but pulling down (being themselves unable to build;) and, to that purpose were very active, and busily in­trenching; the Roman Foxes countermin'd their weak works, and labouring day and night, (without any intermission) as far outstep' [...] the dull silly Pres­byters, as Rome exceedeth Edin­burgh, or the pleasantness of Italy the cold frozen misty Scotish air. Some, these acute Sophisters stagger'd with subtle and fallaci­ous arguments; Others, they ea­sily enticed, with the golden promises of good Pensions, and Preferments, in these hungry and starving times. Some, they fool'd into a Resolution of oppo­sing the present Government; in­to which argument, the Presbyters slipt very easily, because they did not rule themselves: and having blown the coals, and rais'd aflame [Page 27]of a Civill War, by the tongues and bellows of the deluded Ze­lots, they still comply, and hunt with great skill; but, if Presbyter be not Trump, they quickly cast out that Suit, and observe, and follow the King of Clubbs; and shufflle, and cut, and cast them­selves into any shapes, or new Sect, pretending (for better ad­vantage) Revelations, and mo­tions of the Spirit, in the habits of Butchers, Chandlers, Shoo-makers, and other Mechanick Artizans, to insinuate their inte­rest (if possible) into all Coun­cels of Peace and War; and into the secrets of Civil and Martiall affairs.

CHAP. IX.

BUt now the Roman Actors are grown more confident, not staying longer in the Tyring house; but drawing the Cur­tains, enter boldly on the Stage, and plead their Interest and Cause, at least for a toleration for their Religion, and a Repeal of all the penall Statutes, as though there were no truth in the Reform'd Religion; nor reason, nor justice in those Lawes. To which purpose Mr. Will. Birch­ley, or some Romanists under that name, hath lately Printed the first and second Part of his Moderator, which piece, (like a venemous potion, being full of dangerous ingredients, as well as infectious dissimulations of truth, reason, and conscience) deserves a strict Examination, to prevent the [Page 29]operation of that Poyson which is administred as good Physick.

The Title is not to be slighted, but to be weighed in the Scales, which is,

CHAP. X. THe CHRISTIAN MO­DERATOR, Or, PERSE­CUTION FOR RELIGION CONDEMNED, By • The Light of Nature, , • The Law of God, , and • Evidence of our own Principles. 
But not by the practice of our Com­missioners for Sequestrations.

— Video meliora proboque Deteriora sequor.—

CHAP. XI.

IT matters not much, who was the Author of this mix'd and patch'd piece; whether it was the Cont [...]ivement of Will. Birch­ley, or the Birth and Offspring or the Jesuites under that name. ROMAN INSINUATOR, had more truly become the Fron­tispiece, than CHRISTIAN MODERATOR; unless Master Birchley would by flattery, and his own Principles, creep into that Power in England, which his great Patron claims of right, who sits so high at Rome. PER­SECUTION [Page 31]AGAINST RE­LIGION is cryed down by all fundamental and sound truths of Holy Writ; but then it must not be bare opinion, faction or fan­cy, but it must be evident, that it is the true Christian Religion that is persecuted; which was taught by Christ and his blessed Apostles, professing and main­taining the true, antient, or­thodox, and Catholique Faith; Otherwise Mr. Birchley pleads as much for Mahometism, Juda­ism, and Paganism, (for they are all under some Rules and Forms, and so (though false) yet religions) as well as his Ro­maa Religion: which Mr. Birch­ley, with all his Coherents, can never be able to prove to be the truest, and so the best Religion, by the light of Nature, and the Law of God, though they would make the World believe so, out [Page 32]of the Evidence of their own Principles.

The next words which follow are quotations of Holy Scripture, Rom. 2. wherein the Author sheweth himself very full of Ig­norance, as not knowing the Scriptures; or very full of Im­pudencie and Prophaness, pre­suming to change and alter the very letter and phrase of the Text, as he doth likewise the sense and application: The words (pretended for Master Birchleys purpose) are taken out of Rom. 2. vers. 17.— [...], rightly rendered in the second Person, and so the translation hath it; be­hold Thou art called a Jew, and restest in the Law, and makest thy boast of God; and knowest his will, and approvest the things that are more excellent: Thence Master Birchley passeth with an &c. and [Page 33]skippeth farther, augmenting his error at the 20 verse, changing there the singular number to the plural, the second Person to the first (which is not Grammatical) and Tu to Nos, saying, We there­fore who teach another, teach we not our selves? These are very bold Corrections, and savor of no in­genuous, and humble spirit, but rather of prophane Arrogancy; as though the holy Scriptures were indeed Nasus cereus, a very Nose of wax, which the Pope and Mr. Birchley could turn to a­ny form they pleas [...]d. Secondly, the sense and application is most erroneous, and disorderly placed. For if Master Birchley intend by the Nos, We the Commissioners for Sequestrations rest in the Law, approve the things that are most ex­cellent, &c. This is nothing but gross and odious flattery. And if by the Nos in the second quotati­on [Page 34]Mr. Birchley intend the Com­missioners, Mr. Birchley approves himself a peremptory Modera­tor: his application is very sharp, and without the rules of good manners or charity; for he con­cludeth them no better than Iews who rob and steal; but it may be rather conjectured by any so­ber and judicious Reader, that Mr. Bi [...]chley applyed the first quota [...]ion with Reflexion on himself, and his Roman party; concluding Pharisaically that he and they rested in the Law, and ap­proved the things that were more ex­cellent; And that those who were not or his opinion, and releeved not him and his compar [...]ners, were as hard hearted as Iews, and rob'd and stole.

The last words of the Title are,

which, as they are the words of [Page 35]an excellent Poet, expressing the passion of a frantick Queen; so are they as rashly applyed, if to any other than Mr. Birchley him­self, who hath scattered such de­sperate Popish poyson into the Countreys more soundly refor­med from the errors and super­stitions of Rome.

The Title of Mr. Birchleys Mo­derator being thus past over, the inside of this miscellaneous and monstrous building is to be view­ed; which is likely to prove as slight and treacherous, as untrue and dangerous.

CHAP. XII.

THe Introduction, or Preface, to the Moderator, is a discourse which perswadeth much to Christian charity; to which pur­pose, [Page 36]our Saviours words are quoted, Iohn 13.15. By this shall all men kn [...]w that you are my disci­ples, if you love one another. And that of St. Paul to the Galathians chap. 5. All the Law is fulfilled in one word, thou shalt love thy Neigh­bour as thyself: These Advertise­ments are very heavenly Medita­tions, and the practice of this Du­ty of Charity well becomes all professing Christianity. And it is a fad sight, to see so much effu­sion of blood, and other sinfull mischiefs, for differences in Chri­stian Religion. But the Quarrel in this Case is very antient, the two first Brothers in the World went peaceably to the Altar, but there, Cain grew first in wrath, and his Countenance fell: Gen. 4.5. And after these Conceptions of rage and malice, he acted his cru­elty on his innocent Brother A­bel: at a second meeting, Cain [Page 37]talked with Abel his Brother, and it came to p [...]ss that when they were in the field, that Cain rose up against Abel his brother, and slew him: Thus Jeroboam was inflamed, in an instant, against the old Prophet, who cryed against the Altar in Be­thel: And it came to pass when King Ieroboam heard the saying of the man of God, which had cryed against the Altar in Bethel, that he put forth his hand from the Altar saying [...]y hold on him, [...] Kings 13.4. Ieroboam laid his ground-work and hopes for the Crown of Israel, on the quarrell and differences in Reli­g [...]on, 1 Kings 12.28. Whe [...]eupon the King took Counsell, and made two Calves of Gold, and said it is much for you to go up to Hierusalem; behold thy Gods O Israel. The an­tient Wars of the Heathens were commenced and undertaken, as well pro Aris, as Focis their Gods, as their Goods. And as for the [Page 38]Gospel, though it bring bonum nuntium, glad tydings of Salvati­on, and that the causes and pro­ceedings of Cain and Ieroboam were most horrid and unjust yet Christ is pleas'd to tell us, That he came not to bring Peace, but a Sword, Mat. 10.34, 35. And the History of the four Evangelists relates to us, that Christ never spake so wrathfully, nor strook so sharply, as in his zeal for Reli­gion, Mat. 21.12. Mark 11.15. Luke 19.45. Iohn 2.15. And when he had made a whip of small cords, he drove them all out of the Temple, counselling them, not to make his Fathers house a house of merchandise, nor the house of prayer a [...]en of Thieves: And though St. Paul be quoted Gal. 5. as a high perswader to Charity, yet if his Epistles be well examin'd, they generally discover his great zeal and ardor, in order to the promo­tion [Page 39]and preservation of all the Circumstances of Christian Re­ligion, founded by Christ, and preached to the world by his Apostle [...]. Saint Luke tels the Church, that the [...], Con­tention betwixt Saint Paul and Bar­nabas was so sharp, that they parted asunder, Acts 15. — 39. And though St. Paul pleaded so much for charity, 1 Cor. 13. yet he ac­counted his duty to God, above all Relations to his Brethren, and the zeal and love of Gods honor and service, above any thing else; and in this holy Affection, the Apostle St. Paul was bold when St. Peter was come to Antioch, to withstand him to his face, because he was to be blamed, and seeing other Iews dissembling likewise, insomuch, as Barnabas was carried away with dissimulation: he rebuked not only the Disciples and converted Iews, but St. Peter and St. Barnabas, because [Page 40]they walked not uprightly, according to the truth of the Gospel, Gal. 2.11.13.14. These truths thus clea­red, Mr. Birchley must not think it any breach of charity, nor dis­agreeing from the word of God, if there be coercion used to draw and gain the erroneous to come to the truth; and the superstiti­ous, to the true Religion. To which, if men (out of wilful ob­stinacy, or self-opinion) will not be perswaded, their submission to the Power and Lawes where they live, and a quiet posses [...]ing of their souls in Patience, best becomes their Christian dutyes, according to the primitive rules and practice of the best Christi­ans; who first spread their Reli­gion, by perswading, and suffe­ring; and when Kings and Em­perors, and superior Governors came to be converted, Ecclesia­sticall Lawes and Rules were [Page 41]made, and exercised; the Tem­porall still supporting the Spiri­tuall juri [...]dictions and proceed­ings.

CHAP. XIII.

1 MR. Birchley in his Demon­strative Reasons against forcing of Conscience, concludes, That the intolerable yoke of Po­pish infallibility, is shaken off, and yet his whole discourse a [...]ms at nothing but a toleration, First for himself and the Papists of the Kingdom and Countrey, and then he doubts no [...], but in time, either by Insinuation, or an In­quisition, all his fellow-subjects may be brought under the same yoke. He taxeth the Parliament, charging them with the Abroga­tion of the Articles of FaithModera­tor, part. 1. pag. 2.; [Page 42]and calls the factious swallowing of the Covenant (which was the work and plo [...] of some few and a Declared party, and the rash mistake of many) a Reforma­tion of Religion. He calls the late Assembly of Divines at West­minster a Synod, which no Lear­ning nor Antiquity will allow; but condemn either as a seditious and schismatical, or ridiculous and impudent meeting: And as for the Confession of Faith, the Assembly (after long sitting) presumed to hatch; it is agreed, that as their Proceedings were preposterous, their Conclusions were dangerous, as neither savo­ring aright of the Spirit of truth, nor humility.

And as for the persons of those who sate so long, and to so scan­dalous and ill, as well as little purpose; the World knows they had most of them taken former [Page 43]oaths, as that of the Allegiance and Supremacy, and then the Protestation, but no engagements (as it appeares) were strong e­nough to oblige their fidelity, whose ambitious minds were in­flamed with the hopes of high au­thority, whose covetous expe­ctations were fed with 4 s.per diem, and the choicest B [...]nefices, and their Brethrens just legall maintenance and livelyhood.

2 The Author argues from the word of God. That the Word being the sole Rule of Faith, no humane Authority is impowred to bind up our assents in the in­terpretation of that Word; a Conclusion so untrue an illogi­call as may be: For then the Commission, of Ite, & Praedica­te, Go Preach and Teach, was given to the Apostles to no pur­pose▪ Then the Wife must not learn of her Husband at home: Nor [Page 44]the Father teach his Children, ei­ther the Commandements of God, or the Articles of Faith, if there were not an authority in the Teachers rightly and orderly sent, Rom. 10.15. to oblige the Disciples, and Scholars, to the right Interpretation of holy Scriptures; and if every [...]ne be admitted, to broach, and defend his own s [...]ns [...] and opinion in di­vine Resolutions, as in Baptism, the Lords Supper, or the like, there must needs follow, not a Communion, but a Confusion amongst the Saints and best Christians. To prevent w [...]ich dangerous inconveniency, Saint Paul boldly rebukes the Corinthi­ans, charging them, That they were carnall; for whereas there is among you envying and strife, and [...], divisions, are ye not car­nal, and walk as me [...]? For while one saith, I am of Paul, and ano­ther, [Page 45]I am of Apollos, are ye not carnal? 1 Cor. 3.3.4. And as the Apostle sharply rebuked the Corinthians for their divisions, so he meekly entreated the Ephesi­ans to accord in the Articles of Religion, and to endeavor to keep the unity of the Spirit in the bond of Peace; for there is one Body, one Spirit, one Hope, one Lord, one Faith, one Baptism, one God, and Father of all: Eph. 4.4. Thus Saint Paul laboureth and plead­eth for Vnity in the Church, as the best preservation of Christi­anity: But Mr. Birchley pleadeth for a toleration of diversity in o­pinions, and so in practice; which Doctrin is neither true Divinity, nor sound Policy; unless by the multiplicity of opinions Master Birchley and the Papists hope (at last) to bring in Popery: which hath much thriven by late endea­vors of their subtle insinuations.

[Page 46]3 In the third Demonstration Mr. Birchley answereth himself, and seems to cut his fingers with his own tools; when he urgeth, that straight is the gate, and nar­row is the path; and confesseth, that here we see but in part, and know but in part, and that the Spi­rit bloweth how and where it list­eth: from these Texts, of Scrip­ture concluding, that we must not despise the weak mistakes of our brethren. This conclusion, like others, is brought in without Reason or Logick: it had been more properly resolved, that be­cause straight is the gate, and nar­row is the path that leadeth to life; Therfore it is necessary that some faithfull Pastorall authority, like that of Saint John the Baptist, Io: 3.5. should level the Mountains of Pride, streighten the crooked perversness of carnall humours, and abate the swellings of self-opinion; [Page 47]that Pride being hum­bled, and Mistakes rectifyed, the passage into the straight gate, and narrow path, might be more easie and possible: And Mr. Birchley pressing, that here we see but in part, and know but in part; there­fore it is the more necessary, that we should have Guides and Se­ers, as well as Lights and Lant­horns, to direct us in the straight and narrow way of Truth, lest otherwise, following the glymp­ses of our own opinions, and dark lights, we fall into the dark fire of the infernall Pit.

4 In the 4th Argument Mr. Birchley seems to speak rejoy­cingly, because of a deliverance from the Slavery under the Pre­lats, and from the implicit faith of the Papists; and yet, whiles he Plougheth his ground with these Heifers, he Sowes the seeds of Popery, under whose Prelacy [Page 48]is truly the greatest Tyranny that is imaginable. And it is to be admired, that Mr Birchley pres­seth so sharply against Compul­sion of Consci [...]nce; and yet plea­deth for a toleration of that Re­ligion, wherein is not only taught a necessity of Auricular Confessi­on, but the Priest as well puni­sheth, as rectifyeth the Consci­ence, erring, or offending.

5 In the 5th, he tels us, That force is punishment, and conse­quently not just. If this Position be true,Omnis denegatur haereticis facultas militandi quinimo extra urbis moenia a centur. Lex fuit Imper. The­odosti, Val [...]nt. Arcad [...]i. Vide Cod. Theodo. Tunc Episcopi, ne vi [...]us baereticum latius superet, eosdem publice pronunti­ [...]tos haereticos co porali disciplinae subdendos Catholico Principi tradiderunt, qui Praecepit haereticae infamiae cha­racterem frontibus corum inuri, & spectante populo; virgis exercitos, urbe e [...]pelli: Guliel. Neubrigens. sub. Henri. 2. Rege Ang. then Heresie and Blas­phemie are not punishable: but Christ gave another Rule, com­manding his Apostles to shake off [Page 49]the Dust of their shoes, where their words were not received, Mat. 10.14. And teacheth, that if thy Brother trespass against thee, goe and tell him his fault betwixt thee and him alone; if he shall hear thee, thou hast gained thy Brother, but if he shall not hear thee, take with thee one or two more, that in the mouth of two or three Witnesses every word may be established; and if he shall neglect to hear thee, tell it to the Church; but if he neglect to hear the Church, let him be to thee as a Heathen or a Publican. And as Christ taught the way, the Apostles followed; St. Paul exhorting the Corinthians, being converted to the Faith, not so much as to keep company *,1 Cor. 5.11. if any that is called a Brother be a forni­cator, or covetous, or an Idolater, or railer, or a drunkard, or an ex­tortioner, with such a one no not to eat. These are censures surely [Page 50]of sound authority, being the do­ctrine of Christ and his A postles, and therefore to be denyed by none, but A theists or Infidels.

6 If an erroneous Conscience may have liberty to conceive what Opinion she pleaseth, and so Speak and Act what she will, there will be no end of scandals, and offences; nor no Wo to them by whom they are caused. The an­tient FathersMultis profuit pri­us timore vel dolore cogi, ut possit postea doceri, aut quod jam verbis di­dicerint opc [...]e Se­ctari: S. Aug. Ep. ad Bonif. Q [...] jam sacro lava­ [...]ro tincti essent, cogerentur ad servandam fidem quam acceperant. De­creium, pro parte rescissa, in IV. concil. Toleta. Scitum est semper coerctionem in Novatores suisse, J. Lip. advers. Dialogistam., and Writers were of another opinion; It was Tertullians judgement, writing against the Gnosticks, Ad offici­um Haereticos compelli, non illici dignum est; that if they would not be perswaded, they should be forced to their duty, Tertul. con­tra Gnost. cap. 11. He prosecuted that Argument with the same sense, in another phrase. Duri­tiâ [Page 51]vincenda est, non suadenda hae­resis: Heresie was to be subdu­ed with Power, where it would not be convinced with Truth; and though Mr Birchley seem to ar­gue, that no Compulsion is to be exercised on the Conscience; yet he meanes certainly somthing else: knowing, the common cen­sures of the Romish Inquisitions, as well as the severities of the Assemblies of the Presbyteries, which are both in high extremes, as not sparing the most Sove­raign authorities.

CHAP. XIV.

IN the next General head Mr. Birchley hath ranged (as he calls them) his invincible and unanswerable Texts of Scrip­ture, against Coercency in Reli­gion: [Page 52]urging, 1 St. Paul, 2 Ti­mothy, 2.24, &c. where the ser­vant of the Lord is directed to be gentle unto all men: but as there he counselleth him to gentleness and meekness, so 1 Tim. 4.1.2. the Apostle puts on him the spi­rit of Courage; saying expresly, That in the later times some should depart from the faith, giving heed to seducing spirits, and doctrines of Devils; And then the Apostle tels his Disciple at the 6. verse, If thou put the Brethren in mind of these things, thou shalt be a good Minister of Jesus Christ. And [...]f those places quoted, Jam. 4.12. Rom: 14.4. There is one Lawgi­ver, &c. and who art thou that judgest another? &c. be rightly examined, we shall find they doe not oppose the disquisition of Truth, nor the correction of er­roneous offenders; but they sup­press all personal rancor and [Page 53]rashness, and all bitterness and uncharitableness against the Brethren. But in the determina­tions of Faith, and reformation of mens lives, the holy Scripture tels us, That their Inspiration was profitable for doctrine, as well as Reproof; [...], for correction, as well as instru­ction; and so the Bishop of Ephe­sus, was as well taught by S. Paul to correct the errors of his Dio­cese; as to use meekness and gen­tleness to his Flock. In the first Apostolicall Councill St. James passeth a Determination and Sentence (an argument of Judi­ciall power) Act. 15.19. Where­fore my Sentence is, That we trou­ble not them which from among the Gentiles are turned to God; but that we write unto them that they ab­stain from Pollutions of Idols, and from fornication, and from things strangled, and from blood: Thus [Page 54]St. James, who forbiddeth per­sonall and private malicious cen­sure and judgement one of ano­ther, concludes it necessary to condemn the Sects of the Phari­sees, broaching the doctrine of Circumcision, Acts 15.5. And St. Paul, who so often Preacheth against rash and uncharitable judgement, taketh a Power (as Mr. Birchley closeth the Text) (though to another purpose) of giving Laws and Rules out of his Apostolical jurisdiction, to Hus­bands, Wives, Virgins, Wid­dows and Servants, as it appears in his first Epistle to the Cor. 7.17. where, speaking with much tenderness to the infancy and pri­mitive times of Christiani [...]y; yet concludes, autoritativè, So I or­dain in all Churches. And though the Apostle in his divine elo­quence, denieth a Dominion over the Corinthians faith, 2 Cor. 1.24. [Page 55]yet when he seeth cause, he pas­seth his Spiritual Censure and Excommunication against the incestuous Fornicator, 1 Cor. 5.3, 4.5. For I, as absent in body, bu present in spirit, have judged already, as though I were present, who hath so done this deed, In the name of the Lord Iesus Christ, when ye are gathered together, and my spirit, with the Power of the Lord Iesus Christ, to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the L [...]rd Iesus. And though St. Paul taught so many lessons of humbl [...]ness and meek­ness (qualities best becomming the Ministers of Christ) to Timo­thy, yet he writeth to him the manner of his Proceedings a­gainst those who made ship­wrack of Faith, 1 Tim. 1.20. of whom is Hymeneus and Alexan­der, whom I have delivered to Sa­tan, [Page 56]that they may learn not to blas­pheme. And according to the Apost les rules, St. Augustin sub­mitteth his judgement to those who cryed in his time, for free­will and liberty of Conscience; Frustrà dicis relinquar libero ar­bitrio: Cur enim non in homicidi is & stupris, & quibuscun (que) aliis fa­cinoribus & flagitiis libero te Ar­bitrio dimittendum esse procla­mas? quae tamen omnia justis le. gibus comprimi utilissimum est. De­dit quidem Deus homini liberam voluntatem; sed nec bonam infru­ctuosam, nec malam voluit esse im­punitam. S. Aug. lib. 2. contra Crescent. cap. 51. When the peo­ple cryed, where is the freedom of our minds, and liberty of our Consciences? if we have it, why do ye restrain us from any thing, as Murder or Adultery, or any thing else we judge lawfull? which foul sinnes are justly pu­nishable [Page 57]by the Laws: and then that Father concludes, Although God gives to men freedom of will and mind, yet he will neither suffer a good Conscience to be unfruitfull, nor a bad Consci­ence (and too many such there are) to be unpunished. And al­though our Saviour condemned the furious zeal of Iames and Iohn, Luke 9.54. knowing out of what spirit they moved for vengeance; yet we have the ex­amples of the two great Apo­stles, St. Peter and St. Paul, the one exercising the vengeance of God on Ananias and Saphira, for lying against the Holy Ghost, Acts 5.4. so mortal was St. Pe­ters sentence, Acts 5.9. How is it that ye have agreed together to tempt the Spirit of the Lord? be­hold the feet of them that buryed thy Husband are at the door, and shall carry thee out: then fell she [Page 58]down straightway at his feet. And Saint Paul being at Paphos, and meeting there a certain Sorcerer & false Prophet named Elymas, who seeking to turn away Sergi­us Paulus from the Faith, Act. 13.9. St. Paul filled with the holy Ghost set his eyes on him, and said, O full of all subtilty and all mis­chief, thou child of the Devil and enemy of all righteousness; wilt thou not cease to pervert the right waies of the Lord? And now behold the hand of the Lord is upon thee, and thou shalt be blind, not seeing the Sun for a season, and immediatly there fellon him a mist and dark­ness. These instances demonstrat a spirituall Power of Truth to rectifie erroneous, and to punish, and to have coercion for evil, and seared Consciences (for such there are) 1 Tim. 4.2. Some spea­king Lyes in Hypoorisy, having their Consciences seared with a hot [Page 59]Iron; And the holy Scripture lets us all know, that the Holy Ghost appeared in fiery Tongues as wel as in the shape of a Dove, Acts 2.1, 2. Mat. 3.16. to sig­nify to all the world, that as it presented innocency, and such are the fruits of the Spirit, Gal. 5.22. so in the shape of fiery Tongues, it presented judgement and indignation to those, who resisted the motions of that bles­sed Spirit. This is told often in the holy Scriptures, but twice more emphaticatically in the E­pistle to the Hebrews, and that with great terror. For it is im­possible for those who were once en­lightened, and have tasted of the heavenly gift, and were made par­takers of the Holy Ghost, and have tasted of the good word of God, and of the Powers of the world to come, if they shall fall away, to renue them again unto Repentance; seeing [Page 60]they crucifie to themselves the Son of God afresh, and put him to an o­pen shame, Heb. 6.4, 5, 6. There is a second sting, which is as e­qually sharp. Let us hold fast the Profession of our faith without wa­vering, and let us consider one ano­ther, to provoke unto love, and to good works; not forsaking the Assembling of our selves together, as the manner of some is, but ex­horting one another; and so much the more, as ye see the day approa­ching: for if we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sins, Heb. 10.26, 27. but a certain fear­full looking for of judgement, and fiery indignation, which shall de­vour the Adversaries. By this time it appears very evident, that the unanswerable Texts of the holy Scripture, so ill interpreted, or so ill applyed, doe not take away all Coercion in Religion: [Page 61]because a Conscience may be er­roneous, and so ought to be recti­fyed; or very bad, and seared, and so ought to be coerc'd and punished: yet these Proceedings are to be guarded with greatest spirituall care, and cautions, that the weak and erroneous Consci­ence may be directed, and then comforted by the Word of God, and the bad and seared Consci­ences (refisting the good motions of Gods Spirit, gathered by the conclusions of found reason, and the right and true Applications of holy Scripture) growing still more impenitent and hardened, may be punished, and that God may be glorified in his judge­ments, where his truth and mer­cies have been despised.

CHAP. XV.

IN the next succeeding Chapter the Author pleads against the constraint of Conscience, pre­tending that all the godly and well affected of the Nation, are of his Principle, who is introdu­cing Popery into the Countrey, with his Arguments of kinness to a tender Conscience; and to be more plausible and compla­cent with the Souldier, he urgeth the Motto of the Armies, viz. Liberty to all tender and oppressed Consciences: by which device, Mr. Birchley seems forward to shelter his Popish Arguments under their Banners and Ensigns. But this spirituall abuse, or ra­ther chear, is so palpable and vi­sible, that all ingenuous minds cannot but conclude such appli­cations to be very odious, and ri­diculous, [Page 63]as no way encouraging Popish aims or ends, but rather an extirpation of Papall, as well as Presbyterian Tyranny. As for other arguments, either from reason or Scripture, they are not considerable; the discourse of this Chapter being spun out with gross impertinent flattery, or re­petition of texts of Scripture, as Rom. 14.15. formerly examined.

CHAP. XVI.

THe next tract, is a discourse (as it appears in the title) of tender Consciences; wherein the Author (surely blushing for something said before) seems to address himself to Excuses, and Apologies: confessing there, that tenderness of Conscience is not an extravagant licentiousness for [Page 64]Blasphemy in Doctrine, or De­bauchery in manners. This part is a large Negative description, what tender Conscience is not, then determining, (as the Doctor in the Chair) he tels us, It is a Proceeding, bona fide, without si­nister Respects or dissimulation; seeking, before all things, to know God; and fearing above all things, to offend him. This description (for it is not a Logi­cal definition, as neither having a proper Genus, nor Differentia specifica) is as large, and wild in the Affirmative, as the other part was in the Negative; and thus M. Birchley, after his great strug­lings telling us (but confusedly) what tender Conscience is not, and not directly what it is, Re­solves (for they are his own words, Page 14.) It is the only means God hath allowed our Na­ture, to guide her Resolutions of [Page 65]judging of others: in which re­sult this Builder pulls down all the structure he had so artificial­ly built up before; for his posi­tions were formerly out of mis­applyed places of holy Scrip­ture, Iames 4.12. Rom. 14.4. Who art thou that judgest another? &c. And in this last clause the Sophister concludes, God allow­eth the nature of a tender Con­science to the Resolution; of judging others: and this Pill once swallowed, other Physick is prepared, in the signs of a ten­der Conscience; which he rec­kons to be, Regular lives, no opi­nions of self-interest, severity a­gainst corrupt nature, steddiness of judgement, constancy in their perswasions untill death, dying not only in, but for the faith; suffering all things to be taken away patiently, and for Christs sake. These are indeed Evange­lical [Page 66]Counsels, and great perfe­ctions, and well become all good Christians: but when the Ap­plication of all these religious duties is more closely drawn to the Papists (as it appears in Mr. Birchleys a Dialogue with his friend, page 16.) the secreted plots appear more plainly, while it is insinuated, to please some parties, that tender Consciences have the power of judging others, Mr. Birchley quickly de­termins that the Papists are the men of the Regular lives, &c. and in the end, if his doctrin take place, they must judge of all others; which is the present ty­ranny of Popish usurpation, where it rules and reigns. As for the rest of the discourse of the tract of tender Consciences, it is a tedious deviation to other mat­ters; as a complaint against the former Oaths of Supremacy and [Page 67]Allegeance, or the present Oath of Abjuration, in which mur­muring dislike, the Author fights most against himself, plea­ding formerly for the Papists peaceableness, and humbleness of submission to authority and laws; and then quarrelling at the oaths and laws made by the supreme, and present authority: Amongst other stories, he brings in the names of Sir Henry Beddingfield, Mr. Bodenham, and Mr. Gefford, as Gentlemen who never bore arms since the wars began: but whether this be done with their Consent, Honor, or Advantage, let them judge whom it may concern. And as for the argu­ment of the Papists more heavy afflictions than others, in the common calamity of the late Ci­vil Wars, it is a piece rather of Mr. Birchleys inclination to his party, than any reall truth.

CHAP. XVII.

THe next tract is a Quaere, or Question started,1 Quest. Whether Pa­pists be guilty of Idolatry in the worshipping of Angels, Saints, and Pictures?

And then follows another Question,2 Quest. Whether Papists be guilty of Idolatry in the Eucha­rist?

And Mr. Birchley concludes the first Part of his Moderator, Whether Papists are consistent with Civil Government? 3 Quest.

1 These three Questions being very ample and Polemical Argu­ments, are fitter for large Vo­lumes, than petty Manuels, and rather require the subtilties of the best Casuists, and School­men, than the raw Resoluti [...]ns of any single and private spirit. A learned, grave, judicious de­termination [Page 69]in the Chair, or ra­ther a sound and discerning judg­ment of an University (after great reading, solemn disputati­ons, and free discussions of the severall points) were more fit to satisfy the World in these par­ticulars, than any one interested Party; which very Theses have occasion'd so many studious years, and so many Folio's, and works of learned men. The arguments of this Epitome, like curtal'd narrow shreds, wil scarce shew what the cloth or stuff was; and therefore, if the judicious Reader have his stomach opened by Mr. Birchleys arguments, he may doe well to have it nourish­ed, and so closed with the great satisfaction he may find in the severall Controversies & Tracts of Bishop Jewell against M. Har­ding, in the Bish. Whites works, [...]nd the late Lord Archbishop [Page 70]of Canterburyes discourse against the Jesuit; and in Doctor Whi­taker against Cardinal Bellarmin; or in King James his Book, De Iure Iuramenti fidelitatis, against Bellarmin, with many hundred others, both English, German, and French Divines, who have writ­voluminously in these points. But that the three Questions may not pass without their Ans­wers, though briefly returned,1 Resp. It is evident (as to the first Quae­re) That although the blessed Angels had a more familiar com­munity with men, and had a more visible conversation with them (as 'tis granted in the Hi­story of the Old Testament) and that holy men of Old presented some venerable honor and wor­ship to them, as heavenly Spi­rits and Guardians, and Messen­gers sent with some excellent news from God: Yet at the com­ming [Page 71]of our Saviour in his Incar­nation in the Flesh, we doe not read in the holy Gospel, of such exact circumstances of honor and worship to the holy Angels, by any outward adoration, but ra­ther a cessation in that kind, all honor, and worship, and glory, being reserved and united for the Person of our blessed Savi­our. In this condition we find Zecharias the Priest, and Father of Saint Iohn the Baptist; Luke 1.10, 11. And there appeared unto him an Angel of the Lord, standing on the right side of the Altar of Incense; And when Zecharias saw him, he was troubled, and fear fell upon him. It was even thus with the blessed Virgin Mary, who seeing the An­gel, and hearing the Salutation, when she saw him she was troub­led at his saying, Luke 1.29.30. Thus the good Shepheards abi­ding in the fields, and keeping [Page 72]watch over their flocks by night, And lo the Angel of the Lord came upon them, and the glory of the Lord shone round about them, and they were sore afraid. In these three Relations, there is onely mention of trouble and fear: And Saint Paul (as confirming this holy apprehension) Convo­cates the heavenly Angels to a mutual Adora [...]ion, and Commu­nion in worship with Men, in the celebration of our Saviours Na­tivity, When he bringeth in the first begotten into the world, he saith, and let all the Angels of God worship him, Heb. 1.6. And fin­ding the Col [...]ssians inclin'd or de­ceived into a worshiping of An­gels, without any command, if not against the word of God, the Apostle gives them a double cau­tion, Beware, lest any man spoyl you through Philosophy and vain deceit, after the traditions of men, [Page 73]Col. 2.8. and the Apostle inge­minates the Caution at the 18. verse, Let no man beguile you of your reward in a voluntary humility and worshipping of Angels, intru­ding into those things which he hath not seen, vainly pust up by his fleshly mind. The resolution in this case is yet more clear in Saint Iohns deportment towards the blessed Angel, who when he fell at his feet to worship him, he said unto him. See thou doe it not, I am thy fellow Servant, and of thy b [...]ethren that have the testimony of Iesus wor­ship God, Rev. 19.10. And the cevout Apostle upon another occasion, making a tender of his adoration to the heavenly crea­ture, received a second Com­mand, I fell downe before the feet of the Angel, Revel. which shewed me these things and he saith unto me, see thou do it not for I am thy fellow Servant, and of thy brethren the Prophets, and [Page 74]of them which keep the sayings of this book, worship God.

This is an expression (if well observed) of near and familiar communion, such as the Patri­archs and Prophets, before the comming of Christ received not; the Angels acknowledging men their fellow Servants, and giving direction not to adore them, but to worship God. It is most true, that Christians are to believe the protection of Angels, the Devil denyes it not, Mat. 4.6. Psal. 91.11. And the consolations of An­gels in great agonies and afflicti­ons, Luke 22.43. and the help and ministration of AngelsMat. 18.10. [...]., Are they not all ministring spirits, sent forth to minister for them who shall be heirs of Salvation? Heb. 1.14. And as they help and comfort us in our lives, their friendship and assistance continueth after death, in a blessed translation of righte­ous [Page 75]souls into Abrahams bosom; And it came to pass that the beggar dyed, and was carried of the Angels into Abrahams bosom; for these greater Relations of Protection, and high services, a venerable e­stimation, and holy commemora­tion, may be due to these blessed Cherubims and Seraphins, as the chiefest creatures in highest at­tendance about the Holy Trinity, Isa: 6.3. Rev: 4.8. and highly rejoycing at the conversion of Sinners, Luke 15.10. and the Communion with the Saints: I beheld, and lo, after this a great mul­titude, which no man could number, of all Nations; And all the Angels of God stood about the throne and wor­shipped God, Revelat. 7.9, 10, 11.

So then, in all this discourse there is no restraint of a venera­ble deportment in the Angels presence; nor a thankfull valua­tion [Page 76]of their high assistance, and services anywise inhibited, but only that Caution given, which the Apostles and Angels them­selves have charged, that men should not be beguiled into a voluntary humility, and wor­shipping of Angels, but rather worship God; and by obedience to these Counsells, we may bet­ter shew our faith in the holy Scriptures; and neither bestow that worship upon the Servant which is due to the Lord, nor that adoration and honor to the creature, which is due to the Creator, God blessed for ever­more.

2 As for the adoring of Saints & Pictures, & the distinctiōs of Dou­leia and Latreia, spirituall civility, and spirituall worship, they are but mincings of the matter, and inventions and traditions of men, willing to warrant with their [Page 77]Learning and Wit, what they can­not justify out of the Word of God. And if a voluntary humility, and will-worshipping of Angels, be a sin, because expresly against the canon of the holy Scriptures, certainly, à minore ad majus, it is most true, that adoring of Saints and Images is a sin more gross and more notorious; the latter being likewise expresly against the second Commandement of the Morall Law; which the Pa­pist foreseeing, hath so mangled that Commandement, that it see­meth very lame; or so cunning­ly left it out, that, if it were pos­sible, the worshipping of Images should appear no sin, and conse­quently, not Idolatry: of which crime they stand guilty, as it is too apparent to all the World, who view their Writings or their Practice in their deluded De­votion.

[Page 78]As to the second Question,2 Resp. Whether Papists be guilty of Idolatry in the Eucharist? It is most true, that no good Christian can com­pose himself too religiously in the administration, or participati­on of the holy Communion of that blessed Mystery of Salvati­on; wherein the worthy Recei­ver doth by Faith, really, and spiritually, feed on the Body and Blood of our blessed Saviour: But, for men in their subtilties and, and carnall wisdom, to con­jure people to a new belief, that is, that Christ is not only really and spiritually, but corporally and transubstantially there; and not onely received by Faith and Spirit in the heart, but likewise tasted by the pallat, and digested, as other common food, this Doctrine is grofs and damnable. Another distinction de modo, that the Elements are changed in the [Page 79]Sacrament, and the Accidents remain in the Bread and Wine, is as impossible, as irrationall. These doctrines and opinions are great errors, which usher on un­warranted worship, which brings in Idolatry; which upon these unwarranted grounds is often committed: as, when the Priest is at the celebration of the Mass, and the Tintinabulum, or holy Bell soundeth, (as it alwayes doth at the elevation of the Host) then the People (though no Communicants) in the Church, are to fall on their knees and worship, being taught to beleeve, that not onely Christ is in the Sacrament, really and spiritually, but corporally, and transubstan­tially. Again, when the Priest is sent for to visit the sick, and comfort them with the Eucha­rist, having taken the Host out of the Pixis, or Box, in the Taber­nacle [Page 80]on the Altar, he descending thence, is covered with a Cano­py; and so moving towards the sick persons house, through the streets, Care is taken that the tinkling Bell sound all the way, untill the Priests return; which sound is to summon the People to fall down and worship as he pas­seth byThis is more than a civil & venerable deport­ment to the Priest in his sa­cred Of­fice.. There is yet a higher degree of unwarranted worship than these: for the Consecration of the Sacrament, and the Visita­tion of the Sick, in themselves are pious and heavenly duties; but in the institution of the Feast of Corpus Christi, when the Pope is carryed in Procession in greatest Pomp and Pontificalibus; And in all Roman Catholique Countries the Priests and Clergy walk in solemn Processions, carrying the Host abroad to the greatest view and ostentation, At the Elevation and sight whereof, all [Page 81]spectators are commanded (if not voluntarily devoted) to kneel, and worship, and adore this great Innovation and Corruption to true Religion. (For it is neither warranted out of holy Scripture, nor imitated out of the examples of Apostolical and Primitive pra­ctice, nor reasonably grounded upon any deduction out of holy Scriptures.) As it hath no great antiquity in it (being invented, and instituted about 400 yeares since, upon the Visions, or rather Dreams of two devout Sisters, Nuns, if the Legend speak true;) so hath it no solidity or authori­ty to invite or injoyn obedience, being in it self so scandalous, and irreligious; and being attended with so many offensive circum­stances, of Banners, Crucifixes, Bels, Pageants, and other insig­nificant concomitants in that Procession, cannot but offend [Page 82]God, as they scandalize all good Christians; who in zeal and love to God, and his truth and wor­ship, cannot but condemne the whole Proceedings herein, as a work of flat Idolatry, notwith­standing the Moderators endea­vors to the contrary.

To the third Question,3 Resp. Whe­ther Papists are inconsistent with Civil Government? It may be answered, That it is not untrue, that Papists hold many Principles destructive to Civil Govern­ment, however the Moderator strives to mitigate the matter; for that Maxim of Fides non est habenda cum Haereticis, That faith is not to be kept with Hereticks, is defended by the Papists, where they are perswaded they can maintain the Principle for their advantage: and as for aequivoca­tion and Mental Reservation, who ever is well acquainted with the [Page 83]Jesuits Conversation, or their Patron Ign. Loyola's Institutions of that Order, will, too often, ex­perience both: besides they main­tain in their secret Lectures of their Instructions to their Novi­tii, and Disciples, That no Oath of Hereticks obligeth them; be­cause they who administer it, have no authority, if not su­premely derived from the Pope; and though the Moderator tells us, (glosingly) that they are to render to Caesar the things that are Caesars, and are to be subject, not only for fear, but for Conscience sake; Yet the Roman Doctors teach us really, that the Pope is a Judg above all Caesars, and Kings, and if he judge them Infid [...]ls or Hereticks, their People are ab­solved from their duty, and owe them no Allegeance nor Obedi­ence. And as for the instance of the Papists and Protestants in the [Page 84]Cantons of Switzerland so well agreeing, it is not to be much admired, united in the two com­mon obligations of love to them­selves, rather than Strangers, and love of Trade and Gain, which is a strong tye, that holdeth the di­stracted opinions in Holland, and other Countries, that they break not forth into Civil dissentions; as a rich Merchant of Amsterdam being demanded of what Religi­on they were there, his answer was returned in a quick truth, Our Religion at Amsterdam is, to get money; for in this all sects agreed.

And as for the pretended harm­lesse, quiet, peaceable dispositi­ons of Papists, in any Kingdom, or Commonwealth, where they have not an influence in the Go­vernment, it is well known how full they are of plots and designs, dispencing with all obligations, to [Page 85]serve their ends. This cannot but be yet remembred from the Reign of Queen Mary, wherein the Papists (supported with the Soveraignty) were so actively and unmercifully bloody: as likewise in the long Reign of Queen Elizabeth, against whom the Papists were so violently ma­licious, that some contrived (as Campian, Sanders, Parsons, Lo­pez) to stab and poyson, her Honor, her Person, and her So­veraign power. Henry the third of France tasted of the fiery, not quiet disposition, of the Papists; being most barbarously stab'd by a desperate Jacobin Fryer; and Henry the fourth of France fell by the bloudy hand and knife of Raviliack, for which Regicide and Murder, the Order of Je­suits (as suppos'd most guilty;) were by the Edicts of France ba­nished out of France; and they [Page 86]could not get that Act repeal'd untill ten years insinuation, and humble solliciting to Lovis le Just, with many Protestations of most peaceable comportment.

In fruitfull England, the me­mory is yet fresh of 88. when the Spanish Invaders should have joyned with the English Popish Complotters; and the 5th of November is an Annuall Memen­to of the Popish Treason, so laid, that King, Lords, and Commons, should have been blown up in an instant. These and the like des­perate designs and attempts, have forced, that, ex malis moribus bo­nae leges nascuntur, many penal Statutes have been Enacted to bridle and subdue the mischie­vous and black designs of these unquiet spirits, who are so dan­gerous in their doctrines, and so restless and turbulent in their de­vices and endeavours.

[Page 87] Multo­rum, quia imbecilla, latent vi­tia, non mi­nus ausin a cum illis vires suae placue [...]int. Seneca Epist. 42. And if the Papists in these later times have been more qui­et, or less active, it is not (pro­bably) because they wanted will, but power and strength to exercise their designes. And the Conclusions of Gregory the 7th, being 27 in number, (called, di­ctatus Papae) set forth the unli­mited arrogancy of the Papacy; the mentioning of two, may sa­tisfy, if not astonish the World: that he who calls himself, Servus servorum, should so Lord it over all theBaronius An. 1706. Num. 31, 32, &c. World, as in a Synod at Rome, in the year 1706. to conclude resolutely, Quod liceat Papae Imperatores deponere, that it was lawfull for the Pope to de­pose Emperors: and, quòd à fi­delitate iniquorum subaitos potest absolvere, that he could discharge Subjects from Fidelity and Obe­dience to wicked Governors. These Conclusions granted, no [Page 88]Government can be secure.

And as for the Moderators obje­ctions, or exceptions, against the Oaths of Allegeance and Supre­macy, and that of Abjuration; If the Pope should contrive one of the same kind, or the Coun­cil of Trent but have sent abroad such a Canon; it may be presu­med, the Roman Catholiques would (with as much obedience) have received such an Oath, and digested it, as others doe, where they conceive the Power of So­veraign authority to impose such obligations.

CHAP. XVIII.

IN the last Chapter of the Mo­derators first Part, a Conscien­tious way of setling Religion is proposed; where, to gain some [Page 89]opinion and favor, Mr. Birchley still harps on the word Consci­ence, which is a good word, if not ill used; and then propoun­deth a Collection of a body of Articles of Faith, as if all the English, generally baptiz'd into the Articles of the Apostles Creed, were now to seek new ones, from the Council of Trent, or the Assembly of Presbyters. And as the matter proposed, is a way to the very dissolution of the Articles of Faith, and to shake the foundations, so long since laid; so is the direction follow­ing, Page 47, That every one that will, may propose and dis­cuss those difficulties he meets with in Gods word; which mo­tion, if once granted, that quili­bet dispute de quolibet, besides Heresie, Blasphemy, Impiety, and Atheism, a general Confusion must needs follow. Which in­conveniency, [Page 90]the Aegyptians (though Heathens) foreseeing in their State, ordained, That though they tolerated severall Religions, yet all things were kept in quiet; because the People were under [...] * sub potenti Domi­no, a mighty force:Jus. Lips. lib. advers. Dialogist. 2 quia mutuò se non damnarent, because they were not permitted to dispute, or rail at one another: 3 quia nullae illic publicae Conciones, nec Fla­bra, at (que) incitamenta turbarum, because they were not allowed publique factious Orations and Sermons to stir up the giddy multitudes. And if every one should be permitted to dispute and determine his own questions, and opinions, there would be every day as many new faiths, as fancyes; and no end of vain and unprofitable dissentions: so that Mr. Birchley aims, by this argu­ment of Liberty, that all Articles [Page 91]and Points of Religion may be unravel'd and unsetled, that the Arguments of the Church of Rome may prove the more forci­ble and prevalent, when Gene­rall disputes are once admitted to every singular sense and opi­nion.

CHAP. XIX.

IN another passage of the same Argument, the Mode­rator quarrels and girds at the Lawyers, telling them, that they make shuffling and hypocritical distinctions, Page 46. to deceive the common people, whose sim­plicity, and innocency, they easily beguile, by pretending that none are Executed for Religion, but for offending against the Laws; and then Master Birchley growes [Page 92]fierce, and cryes, What can be more palpably false or devilishly malicious, than this? but the Lawyers will justify the Argu­ment, that the English Subjects are not Executed because they goe out Subjects, but because they return not Subjects, taking orders from the Prelatical power of Rome, whereby they vow obe­dience to their spiritual Superi­ors, and to the See of Rom [...]: here is a change of their natural du­ties from one Soveraignty to a­nother; so that if the case be rightly stated, it is plain, that a­gainst the Law of Nations, of Reason, and Municipal Laws of a Countrey, the English Subjects becomming Romish Priests, Rebus sic stantibus, are great violators to that Soveraignty to which they owe natural loyalty and o­bedience: And Supreme power (as all the Schools teach) is not a [Page 93]Communicable quality. Besides this Charge, It is not merely for Religion the Popish Priests dye, but (if the Lawes be executed in that kind) for putting themselves into a prohibited capacity, and then, into a busie activity, of se­ducing the people to obedience to a forreign Power; which, as it is a great part of Irreligion, so is no less than a violation of So­veraign Laws, enacted to the con­trary, and so (the Lawyers can tel the Moderator) High Treason, And though the penal Lawes in this particular may be too sharp, and, it were to be wished, that some other Remedyes of more mild temper were provided, that the English Subjects might not become Roman Priests; or if they be so desperate and resolute to return, and so to seduce their fel­low Subjects, that they might be punished otherwise than by [Page 94]death: Yet, though the Remedy be never found out, I shall not like M. Birchleys Optio, and wish, (though written in great Let­ters,) Anima mea sit cum Jesui­tis. But if he like that Prayer, let him enjoy it without all envy, or emulation.

CHAP. XX.

IN the 53 Page the Moderator hath a fling (and not without just cause; and herein we a­gree) against the violent, and therefore short dominion of the Presbyterians, saying, that never were more cruel torturers of the Conscience than they; never a more tyrannical Tribunal, than their Jure Divino Assembly, and Classical Inquisition: The Au­thor might as truly apply all this [Page 95]to the Papal Tyranny, and have done no Injury to Truth at all.

The Moderator closeth his first Part, Page 54. with a prayer for a General Act of Consci­ence-Indemnity: which, if once granted, it is not to be doubted, but Mr. Birchley and the Papists would be as high in their de­mands, as they seem now hum­ble in their supplications.

CHAP. XXI.

THe first Part of the Moderator thus impartially examined, and the bottom of the businesse sounded: The second may more easily and swiftly be waded over: In the third line, Page 55. the Author pretends to light, which the Lord Christ hath infused in­to [Page 96]his soul: then publisheth to the World his humblenes of spi­rit, and then (Jesuit-like) offers, and dedicates his discourse to the gracious Redeemer of Souls. If there be true humility where there is such self-ostentation of light infused, and a noise of all humbleness of spirit, the meekest spirit may, without him, easily judge; the rest of that Preface hath little more in it, than a con­tinuance of self-flattery. Page 56. where the Papists apply the marks of tenderness of Consci­ence in themselves, and tender­ness of Spirit to others; but with what truth this is spoken really, let the Moderator himself be Judge: who in Page 44. brings in an example of the Privernates, an antient People of Italy, who having rebell'd against the Com­monwealth of Rome, and being almost quite reduced by force of [Page 97]arms, dispatcht Embassadors for terms of Peace: The Senat stern­ly askt them, what new Peace they could expect, who had so insolently infringed the old? To which they stoutly answered, we must now take such conditions as you please to give; if they be moderate, you shall find us faithfull, if too heavy, we shall observe them onely till we may fafely break them. It were an injury to the Moderator, to leave out a tittle of this Story: where­in, by the example of the Priver­nates, he sheweth to the life his own Picture, as well as of his Popish brethren; with what light they are infused, with what humblenesse of spirit endued, and how resolved to shake off all burdens they judge too heavy; and violate all obligations, which they will observe no longer, than till they may safely break them.

CHAP. XXII.

AFter the Preface and Intro­duction to the second Part, the Moderator (Page 57.) recites Petitions of some wel-affected in the County of Leicester, and of some Churches in London, but to what purpose, it much mat­ters not. In the 58 Page he pro­clames, that he waiteth on God in humility of spirit, and present­ly after undertakes to clear the Papists of all obstinacy, and non-submission to the present Go­vernment, by representing an humble Petition of the Roman Catholiques to the House; and then addes his Explanation and sense of their Humility, Civil Society, and Consistency with Civil Government: And then sets down a platform of their be­lief; but that being not done ac­cording [Page 99]to the Canon of the Council of Trent, the Modera­tor surely much forgets his duty, or else giveth himself a large dis­pensation for his present advan­tages. From hence he wanders to a perswasion that many Pa­pists of considerable quality are now in London (as he is inform­ed) who are agreed in an expla­nation of what they beleeve con­cerning the Popes undervaluing, and overvaluing of the Church, Invocation of Saints and Angels, Worship of Images, their opini­on of Merits, of Justification, and of the Morall Law. These are questions of very great weight and consideration; and surely the Moderator is too bold, to tell the world that some con­siderable Papists now in London, would undertake to explain and determin their private sense and judgement, in points so excee­dingly [Page 100]controverted on all sides, by the greatest Professors, and Universities: Besides this Re­port is surely an injury to the faith and modesty of the Gentle­men, who have such obedience to their Church, as they presume not to differ with the weakest Canon of the Council of Trent; which, as it determines resoluti­ons of Faith, in many of these questions, so it strictly requires beleef to them under an Ana­thema, and a Curse.

CHAP. XXIII.

IN the 69. Page the Moderator [...]resumes to affirm, That many Papists were smar [...]ly punished, for not taking the Oath of Alle­geance, and peremptorily conclu­deth, That none were punished [Page 101]for not observing it: which is a strange affirmation, and cannot be consonant to truth, if he had observed the proceedings in Ci­vil Courts in times of Peace, or the many evils of the late Civil Wars; in another place he saith, The utter ruine, which now en­dangers the Papists whole estates, proceeds solely from their per­forming to the late King that service, which he called Allege­ance; and yet Page 18. of the first Part, he saith, That many Papists never did bear arms at all, but only sculk'd in the Kings Garrisons for better security. Immediately after he presseth to any indifferent Iudge to deter­mine, (but upon suppositions neither proved, nor granted) 1. That the Papists beleeving all the holy Scriptures of the Old and New Testament, (And yet the Lay. Papists are not permitted to [Page 102]read them, sine permissu, nor the Clergy to receive a Translation, not to beleeve a word, but as the Church of Rome beleeveth, be the doctrine never so palpably dangerous, and erroneous;) be­sides, how is it true, that the Pa­pists beleeve firmly all the holy Scriptures of the Old and New Testament, when they prefer Tradition of their Church above Scripture? and give equal au­thority (as Bellarmin, and others) to verbum non scriptum, as well as to the holy Scriptures penned by the holy Prophets and Evan­gelists? 2. The Moderator ur­geth, That the Papists worship and adore onely one God, and that is otherwise proved, in the Tract of their Adoration of Saints and Angels. 3. He urgeth, that they rely on the sole medi­ation of Iesus Christ; and yet in all their Letanies, and at their [Page 103]daily Masses, they invocate An­gels and Saints, and Martyrs, and Confessors, and Virgin, as Me­diators for them; and plead their Merits in the close of the Col­lects of the severall Saints dayes, as it is evident in the Roman Bre­viary, and the Office of our Lady.

CHAP. XXIV.

IN the next passage (Page 77.) the Moderator sets forth his di­ligence, and attendance at Ha­berdashers Hall; wherin he shew­eth his Active curiosity, in prying into those passages which perhaps may least concern his superin­tendency, and Page 78. he con­cludes, That the Oath of Abju­ration is not only against the Pa­pists Consciences, but against the [Page 103]National Laws; in which Re­tortion, the Moderator seems, not only to strike at the matter and truth of the Oath, but likewise at the Authority of the Impo­sers, who require obedience to it. And after these Objections, reckons up (as he calls them) the undue proceedings against divers Papists, as Mr. Robert Knightley, Mr. Parker, Mr. James Hanham, and others, and then tels a story of Sir Richard Minshall, and Dr. Fryer, &c. who have taken the Oath of Abjuration, and become outward Conformists; and in this Point the Moderator dives so deep into the Conformists hearts, as to conclude, probably they did not conform out of any Conviction of Conscience, but rather against Conscience, mere­ly to save their Estates from Se­questration. This Censure is severe, and against the Modera­tors [Page 105]own Rules, who pleads so much for charity and tenderness of Conscience; and, that Reli­gion is an intrinsecal act betwixt God and the Soul. And though Sir Richard Minshall, and other staggerers and turncoates in Religion (bending out of self-interest) deserve no Apologie, nor excuse for their fickle, or ra­ther subtill alterations; yet why may not Sir Richard return as well to the Religion wherein he was baptiz'd, as fall from it to the Church of Rome, for perso­nall respects; and after a tast of his errors, love the truth ever better? The Moderator is equal­ly, or indeed too censorious, in the unfortunate death of Mr. Henry Compton, attributing the desperate end of him (slain in a Duel by the Lord Shandois) to a straining of his Conscience to too much complyance. For, [Page 106]though Duels be sinful and dam­nable undertakings, condemn'd by all orthodox Churches; yet it is a secret not revealed to the Moderator, that certainly Mr. Compton was slain for leaving the Church of Rome; It being a true Rule in Divinity, That (pri­vata peccata saepiùs puniuntur per flagella manifesta,) Private sins are often punished with publick strokes. And as for the Appli­cation of those words, Sanguis Martyrum est semen Ecclesiae, only to the Papists, pretended to be persecuted in the two Ilands of Japan and England; it is an ap­propriation too strict and nar­row: For as the Primitive Christians knew not the Name of Pope or Papist for many hundred years after the Apostles dayes; so, at this present, many thousand Christians in the world suffring under bloody persecuti­on, [Page 107]comfort themselves in their Martyrdom and patience, and (though no Papists) conceive they have a right and share in the Application of those words, that The blood of the Martyrs is the seed of Gods Church.

CHAP. XXV.

FRom these personal observa­tions, the Moderator digresseth to the composure of a Legend, and reckons up how many Ro­mish Priests have been executed at Tyburn, York, Dorchester, and Lancaster, since the year 1641. and how many have died in seve­rall prisons. In which List and Kalendar, he only remembers, how many English Subjects (af­ter a breach and violation of ma­ny Municipal Laws of the Nati­on) [Page 108]have hazarded their own lives, by a wilfull breaking of those penal Laws, which so much threatned their Liberties and lives; if after their taking of Ro­mish Orders, and an ultim at sub­mission to the Pope [...] Supremacy, they adventured to return into these Countries, and here becom active seducers of their fellow-Subjects, from their just and na­urall obedience.

This Legend of Romish Priests is garnished with a Catalogue of Romish Converts, which the Mo­derator presents to all the world (as a more eminent spectacle of future Romish hopes) and to in­vite other to that Church in these staggering times: In number the Converts are reckoned twenty, with, &c. A great Lady leads the way.

• [Page 109]1. The Countess of Denbigh
• 2. The Lacy Kilamekin
• 3. The Lord Cottington
• 4. Tho: Vane, Dr. of Divinity
• 5. Hugh Pawlin de Cressie
• 6. Sir Marmaduke Langdale
• 7. Sir Francis Doddington
• 8. Sir Theophilus Gilby
• 9. Mistris Bridget Fielding
• 10. Doctor Thomas Baily
• 11. Doctor Cosins only Son
• 12. Doctor Goff
• 13. Mr. Peter Glue, of Baliol College in Oxford
• 14. Mr. Rich: Nicholls, Batche­lor of Divinity of Peter­house in Cambridge
• 15. Mr. Rich. Crawshaw
• 16. Mr. Will: Rowlands
• 17. Captam Thomas Cook
• 18. Mr. Edward Barker of Caius College in Cambridge
• 19. Mr. Temple
• 20. Mr. Osborn, &c.

CHAP. XXVI.

THese Twenty Worthies are presented as more eminent Beacons to give light to all their Neighbours, in these days of the many spiritual commotions of the Souls; and are set up in Print on the highest hills of ob­servation, to be more conspicu­ous, as spectacles of greater ad­miration. But that the Modera­tor may not too much increase, and insnare Popular credulity, by this List of his Romish Prose­lites, and so gain more Disciples; it is very necessary, as well to ex­amine the lives and interests of these numbred Converts, (as o­thers likewise, whom the Mode­rator conceals) That (their dissi­mulations, and seeming sanctity being sifted) we may hold faith and truth the taster, by first de­tecting, [Page 111]and then loathing the hy­pocrisy and pretences to Catho­lick truths and sanctity, of some, (if not all) of these late Converts to the See of Rome.

CHAP. XXVII.

BUt before the Examination of the Proselites, the Mode­rator may know, That although the Papists in England may be under some severities of the Lawes of that Countrie, yet they are not in such an intolera­ble and horrid condition as the poor Christians in Turky: where the Grand Signior rules not by Conditions and Lawes, but by his own will and pleasure; and where, not only the Christians Estates, but their Lives are at his book, and disposall; and he hath [Page 112]not only the choice of their chil­dren for his servants and slaves, but for a Turkish education. And although the poor Christians sit down in Turkie, resting quiet in a besotted ignorance, or a content­ed slavery, it is not because they wish not Revenge, and the yoke of their bondage not broken; but because the Sword is over them: and they have yet in memory, the violent and hard usage of the Ro­man, and Western Christians, who (raising Armies, and mar­ching to relieve their sad condi­tion from the Turkish slavery) proved not Relievers, but Op­pressors; and (being amongst them) appeared as great destroy­ers of their content, their estates, liberties, and lives, as the very Turks and Tyrants, who had so mightily inslaved them, and un­der whom they enjoyed the se­curity of some hard Conditions. [Page 113]And it is not to be accounted the Turks Mercy, but his Policy, and very necessity, that forceth the Turk to suffer the poor Christi­ans to live in his Empires: other­wise his vast Countreys could not be sufficiently peopled, and the Turk would want both Sol­diers for his Armies, and Labou­rers for his Fields, and want Ma­riners and Saylors; and so be neither able to fish, or trade, or fight at Sea: And though the Christians under the Turk doe spin out, and lead a poor slavish life; yet, God forbid, that ever Christians should swell to that Tyranny, and cruelty one against another: And yet Civil and Christian Policy hath ever ap­proved of sharp Laws, to require exact obedience; lest by remis­ness, and to much relaxation, the frames of Government should suddenly dissolve into [Page 114]ruine and confusion. From this consideration, have the number of the Penal Laws daily increa­sed, to bind, and faster to incor­porate the nerves and ligaments of Politique Government; of which, the Moderator hath colle­cted some into a Schedule, and presented to the Committee for the regulating of the Lawes, as far forth as they have any influ­ence on Recusants, and Roman-Catholiques.

CHAP. XXVIII.

THe Moderator closeth his se­cond Part, with Motives, Considerations, Reasons, and Proposals of the Roman Catho­liques; which need no answer nor examination, more than of the Reader in his transient peru­sal [Page 115]of them; as having been Ca­ses formerly stated: And as for those places of holy Scripture, quoted in the conclusion, Matt. 18.23. 1 Kings 19.11, 12. Mat. 5.44.

It is agreed on by all Christi­ans (on all sides) that being rightly interpreted, and rightly applyed: it is most true, that Christ hath given and forgiven us ten thousand talents, and there­fore we ought to forgive our fel­low servant an hundred pence. And it is as true, that the Lord was not in the great and strong wind, &c. but in the still and small voice. That we are to doe unto o­thers, as we would that they should doe unto us, that we should love our enemies, and bless them that curse us: And it is to be wished, that as these places of Holy Scripture, are alleged by the Moderator for more meekness, [Page 116]and tenderness of one Christian towards another; so the Papists would be examples in the pra­ctice of these holy duties: then, there needed not any erection, or use of Romish Inquisitions in the Popish Territories, nor any di­sturbance, by his fulminations and thundering excommunicati­ons abroad.

CHAP. XXIX.

THe Moderator thus viewed over in Generall Considera­tions, it may be now seasonable to take a stricter view of his Le­gend and Romish Proselites, and to find them out in their most abstruse, and darkest paths: it cannot be amiss, but to the pur­pose, to observe how active, cun­ning, and resolute the Romish [Page 117]Priests are in their seductions and tamperings with their fellow Subjects, against the Lawes of their Countrey, and therefore more justly lyable to Punish­ment.

The Lines of these politick Emissaries, and their Instructi­ons are fixt at Rome; but they are stretched and drawn, into most parts of the Christian, and Heathen world; where these bu­sy Flies are whispering their per­nitious infatuations, and smooth delusions.

And now, that the deceived multitudes may not be longer hooded and masked, by the Art of these glosing Impostors, it cannot but be usefull to these times, to observe, what advan­tage these labourers promise to themselves, and what a liberall Harvest (as they now confident­ly boast of publickly, and boldly [Page 118]brag off, and tell the world) they hope to reap, very shortly, in England, Scotland, and Ireland; and to this purpose, as these So­phisters are most pragmatick and confident in their discourses, so are they nimble and swift with their Pens, filling the Presses, with printed Books of all kinds; that may either exercise or de­lude the courteous Reader, or greedy Novellist, to a deviation (if possible) from his old Princi­ples in Faith and Religion, for­merly professed: Their business consisting chiefly, not in calming, but inraging the angry Seas, and present troubles; wherein, if the Church of England prove a wreck, they despair not, but that of Rome shall quickly be Predo­minant.

These dissemblers, like the lying Greek, [Page 119]

can make loud out cries against their own Countreymen, and swear, and forswear, prate, and lie, and endure the adventure of any misery or torture, to perfect, and effect a desperate plot, and thereby to set a City, like Troy, or a whole Countrey, and King­dom on fire.

Nay, in a considerable design, these bold undertakers, like that false Persian, Zopirus cùm semet­ipsum flagis caecidisset, nasoque & auribus mutilatis, Babylonios cir­cumvenisset quibus sidem ei ad­jungentibus prodidit Dario ur­bem: saepiùs est ex Dario audi­tum, malle se integrum Zopirum quàm centum potiri Babylonibus. Plutarch. Apotheg: can torture [Page 120]and whip themselves, cause their own noses and ears to be cut off; and (in deep diffimulation) not stick to rail at, and accuse their own King or State, their own Generals, and Commanders; and not think it amiss (if to drive on their end) to call the Pope, An­tichrist, and Rome, the Scarlet Whore: Provided alwayes, that this dark and hellish hypocrisie, may inveagle credulity, or gain Proselites, and erect higher, and inlarge more spaciously', the Towers and Territories of the Roman Prelacy.

In this design they spare no cost, nor fear any danger, if any adventure or endeavour may raise, and elevate more sublime­ly, their monstrous and ambiti­ous head: And having now (as they boast) put on their work to a very possible Conclusion (the Monarchicall power in England, [Page 121]being so abased and extenuated, & the Hierarchy of the Church, and Episcopal Orders so much shattered and disgraced, and the two Lamps and Lights of Lear­ning so puzzled and dazeled) they begin to magnifie themselves,Cambridge, Oxford. and glory in their Iniquity. And the Pope hath already told the world, That Ireland was Insula Sanctorum, an Iland and Coun­trey of the Roman Saints, and a part of St. Peters Patrimony; and they vainly and falsly Prophecy, That England and Scotland shall not enjoy Peace, until both Countreys return to the obedi­ence of Rome, and render their choicest First-fruits, to support the pride and grandure of the tri­ple Crown, and help more richly to embroider the glorious Cross on his Holiness slipper.

CHAP. XXX.

TO compass these Imperial ends, and high thoughts, the plots in Ireland were first laid in deeper acts of bloody cruel [...]y and Massacres of the poor innocent Christians, professing their Faith and Religion, according to the Orthodox Reformation of the Church of England, and the hor­rid murders and devastations (committed there) were aggra­vated with the sting and venome of Romish Buls, Curses, and Ex­communications: which (though they reached not the soules of the innocent sufferers) yet thrust their persons into such an odium, with all of the Roman Ca­tholique affections and interests, that the poor creatures were al­most devoured, and swallowed up by barbarous cruelty in a mo­ment, [Page 123]their lives and fortunes be­ing suddainly made a prey by the bloody and ravenous Wolves of the savage Country. To coun­tenance the bitterness of these proceedings, a martial fiery Nun [...]io was sent from Rome, who brought with him as wel S. Pauls Sword, as S. Peters Keys, born up with the Popes Commission, to burn, and kill, and slay all op­posers of that usurpt Authority. In this heat the Italian Jehu mar­ched furiously, kindling all Ire­land into a hot combustion, and conflagration, prosecuting the integrity of loyal obedience, with the most prodigious violence of hostility, and a most merciless War. The breath of this vene­mous Hyàra being too hot, and violent, and (at length) his pride and insolency gowing intolera­ble to the very Roman Catho­liques of the Kingdom, a self-division [Page 124]fell amongst the confe­derate Roman Catholiques them­selves; which grew into so hot a flame, that after the factions bickerings of some parties, the turbulent Nuntio withdrew, and (entring aboard his Frigot) fled to Rome, to give an account to his scarlet Masters, of his bloo­dy endeavours, and ill success, in Insula Santorum, as Ireland was termed: But the Serpent left the dreggs of his venom and poy­son behind him; which hath bro­ken forth into the continuation of most barbarous, and unheard­of cruelties, perpetrated and act­ed by a company of ambitious, ignorant, false, traiterous, Popish Prelats, and Clergy; who have waded as deep in treason, Blood and V [...]llany, as their besotted brains, and stupid, and seared Consciences could devise, and prosecute. These false, dull [Page 125]wretches (having minds onely set on mischief) nourished the seeds of their rebellious enter­prizes, with rapine, murder, and bloud; and (being neither per­sons of honor or worth, nor re­garding their Faith, or Oaths to God or Man, and being destitute of courage and valour, art, wis­dom and policy, to acquire their unlawfull and foul ends) they continue onely famous and no­torious for their impieties; as having seduced many ignorant people, to become Murderers, Rebels, and Traytors, and have wilfully delivered up themselvs, and their own Countrey to ruin and desolation, to wretched and endless miseries; where the Eng­lish Sword is not likely to be put up, untill the Irish Woods are dressed, and their traiterous Bogs dryed, and drained to obedience & power of lawful Soveraignty. [Page 126]This fire was more violent and raging in Ireland, when the Po­pish Clergy, and confederated Romanists hoped by force, and power of spiritual fulminations, and Martial terror of fire and sword, to remove all English claims and interest in that Coun­trey, and in a moment to devour, and swallow up all the English Colonies and Plantations. But the Roman Agents walked in Eng­land and Scotland, in more ob­scure and secret paths, having dark-lanthorns in their hands, screwing on their advantages, with pretended arguments of pi­ety, whispering their refin'd Counsels, with oyly flattery, and insinuation; pleading with plau­sible fallacious demonstrations, the certainty of the Popes infal­libility: as if (undoubtedly) S. Peters Successor; and so his san­ctity, head of the Catholique [Page 127]and Universal Church, because he was Patriarch of that of Rome. But these common topicks are not arguments used to any, but those who have wide swallowes, and strong digestions: They ap­ply other Pills finely gilded, to weaker tempers, and steal into their opinions and fancies, by gentle degrees and applications; and rather than not to prevail, they will get u [...], and walk on Presbyterian stilts, ride on the shoulders of the severest Opini­ators, Sectaries, and Humorists; and mimically preach and pray, whine and sigh, whisper and rail, and baul, changing into any notes and tunes, to make others skipp and dance after their Roman pipe; on this score, they look one way, and row another, encountring contrary winds and waves, to get to the steps and stairs of their ex­pectation: And they conceive [Page 128]their business highly advanced, their progress great, and their gain not a little, if they can but seduce and delude credulous Novelists to a dislike of that Religion wherein they were first baptiz'd, and seasoned in: and if they come so far as to shake the foundation, or to cause any to stagger, or totter from their first Principles, they conclude their own work half done. With such fallacies as these, have the Roman Foxes (cloathed in Lambs-skins) devoured many harmless flocks in England, Scotland, and Ireland; having found out the way, by railings, and popular scandals, to smite and wound the vigilant Shepheards, and then to disperse and scatter the poor Sheep; in which amazement, and strange dispersion, many have run into Atheism, or desperate impieties; some have fallen into a Indiffe­rency, [Page 129]and a fit of cold Newtra­lity; and others (cunningly ferch'd over) have stagger'd and tumbled into the gins and snares of besotting Popery; who (now revolted) have the opinion and names of learned Clerks, or hopefull Saints: But if the List, and Legend of the warping Re­volters be well examined, and their aims and ends impartially scanned, it is very apparent, the Apostates of this kind are either strangely benummed, in doting, and besotted ignorance; or most unworthily transported with the hopes of gain, pleasure, or pow­er in another Church, which is full of error, danger, darkness, and superstition. But that nei­ther the ignorance of some, nor curiosity of others, nor the pee­vishness and protervity of many, nor the avarice and ambition of most, may prove prevalent ex­amples, [Page 130]to seduce and invite any more to follow their dangerous courses; it will not be time ill-spent, to read the new Legend of these later times, set out by Mr. William Birchley, and to view, and character the vertiginous Temporizers; whom, either the breath of Persecution hath driven and afrighted, or private interest of plenty, preferment, and Pen­sions, or ease and safety (in a a strange Countrey, or at home) hath tempted to run to Rome, and to quit and forsake their Mother Truth, and sound Religion.

CHAP. XXXI.

A Discourse that cannot but be unpleasant, and very unwel­welcome to the capritious Re­volters; [Page 131]but when the aims are only to vindicate abused Truth, and to preserve the grace of per­severance in the profession of it; the Apostates must not judge the rules of Charity violated, if their lives and interests be more narrowly ript up, who have so maliciously and venemously fallen off from Truth, and so ir­reparably scandalized and repro­ched their Persecuted brethren; and for private ends, so desperat­ly hazarded their own Salva­tion.

CHAP. XXXII.

LEt an old Chevalier (a Bat­chelor-Knight) lead the way. Sir Toby Matthews, who was the disobedient Son of a most lear­ned,S. Toby Matthews. and most reverend Arch­bishop, [Page 132]his Father. This Meta­physical, Alchymistical Travel­ler (long since) found out an easier way, by adulation, and Court-flattery, to get and gain, than by plain dealing; and that the streets of Rome were more smoothly paved for his purpose, than those of the City of York, or the Kingdom of England, and that the Policy and Maximes of that Church of Rome, afforded greater helps and advantages to thrive cunningly, than that of England. According to the rules of greatest possibilities, this Rook builds his nest, and frames his de­signs; and finding his hopes in a more thriving expectation by his Inclinations and Resolutions to Rome, he quitted suddenly his Mother-Truth, and was easily tempted to rail at his own wor­thy Father, as an old Dotard, or ignorant Heretick, or a perverse [Page 133]Schismatick: And having taken the boldness once to dishonour such a venerable, and neer Rela­tion, he cares not how malici­ously he spits at, and abuses all others, who would not admire his pretences to knowledge and experience, or not rashly submit and comply with his new opini­ons, and temporizing profession. And, as he hath no language, but gall and vinegar, for those who sided not with him, so he hath no drops (flowing from his deceit­ful lips) but what were sweetned and sugarcandyed in gross diffi­mulation and flattery, for his de­luded benefactors, and patrons; with these false Pendents, and counterfeit Jewels (Pedler-like) he addressed to many Courts, and to some persons of greater quality, both in England, and o­ther Countreys; where he met with Ignorance, he laboured for [Page 134]admiration; where with great parts, and knowledg, he presently became an adoring Parasite: His Conversation was (for the most part) amongst Ladies (the wea­ker vessels) on whose softness, and facility to nobleness, and bounty, he hath gained much, and made great use: perhaps, he would pretend to some petty se­cret in Physick, and by this dis­course, get a gold Watch, a Ring, or some such honorable toy, and reward of Flattery. His Craft and Genius guided him alwayes to adress to such places, and com­pany, as were rich and plentiful, (a very dream of Pharaohs lean Kine being able to scare, and terrify him out of his Wits;) where by a continuall distillation of Flattery, he would work a hole (at length) in a Stone. In this course of base insinuations, Sir Toby hath got some store of [Page 135]gold in the severall Courts of Rome, Spain, and England, to keep his old cold Age warm. In Rome he chiefly adores the Pope, and (in a cunning subordination) then the crimson Cardinals. At Bruxels he highly applauds the Catholique King, the Archduke Leopoldus, and some benevolent great Dons of Spain; Every Court of every Kingdome and and Countrey, gives a new Rel­lish to the Knights tongue; which like an exact beam of an excel­lent pair of scales, is easily tur­ned with the least golden grain of profit, and advantage. Some­times he acts the part of a cun­ning Broker (but in the Dark) and motions (perhaps) a very rich Cabinet, or a Suit of noble Hangings, a fair Bed, or some rare jewels to be pawn'd, or sold, and if the motion succeed, he ve­ry carefully licks his fingers on [Page 136]both sides: He puts (often) at the mystery of occult qualities, and would make the World be­leeve, that all his remedies are probata; he hath gained some­thing by perswading to a lotion and bathings of the head in cold spring-water. This Leech sucks strongly, wherever he meets with a full and liberall vein; he loves (like a Silk-worm) to be finely clad, and daintily fed, and as long as he can have the sweet air, and delicacies of warmer Countries, he cares not how freely he rails at the plainest Truths, maintained and profes­sed in the Northern Climates, hating any thing that may di­sturb his ease, content, and plen­ty, as much as a rich Merchant doth a Storm at Sea, or a lasie, timorous Officer of War, an A­larum in a good Quarter on shore. This Knight deserves [Page 137]to lead the way in the Legend, and (a 100 yeers hence) may chance to creep (as a Saint) into the Roman Kalender, for turning Papist, and for great miracles done by Flattery.

CHAP. XXXIII.

ANother strangely-Metamor­phosed Gallant followes; who, for some eminency and note, deserves to be ranked in the second place (if not in the prime, and first) of the late Lapsarians to Rome; And he is called Mr. Walter Montacute, or if you now please (according to the last Translation) Father Abbot. M. Walter Montacute Who had ever thought to s [...]e such a wild English Plant, become (as he esteems himself) so tall and strong an oak and pillar of Rome? and such a glistering Reveller, a [Page 138]subtle rich Abbot in France? This Gentleman (whom all his Acquaintance knew to be dou­ble died in the vices of the times) surfeited daily in the luxury and plenty of the English and French Courts; restraining bis Lust and Appetite from nothing that might please his Fancy, or gra­tify his Sensuality: This blazing Comet finding no influence so warm, hopeful, and proptitious, as those beams which shined frō the favours of Rome, easily per­swaded himself to imbrace the motions of another Religion; and if by those stairs he could climb to a glorious support, or plentifull condition at home, or abroad, he resolves, as indiffe­rently, to say adieu to the true Religion wherin he was baptiz'd; as to the last Mistris he court­ed, and for ever disobliged, with unchast and violent impor­tunities. [Page 139]This Court-Rat find­ing the Ship (wherein he sayl'd) very old, and leaky, and a Royal house ready to fall, cunningly withdraws to save himself, and after some closer Retirements (in his Cabal, with his Romish ad­visers and friends) he publisheth himself in Print by their help, and sent his Book of Miscella­nies into the World, to make the People beleeve, what a pat­tern of Piety, and Saint he was like to prove; by this means (he conceives) he is more valuable, and becomes more capable of Preferment in a warmer Climat; and because formerly known in the Court of France, and not a stranger to Cardinal Mazarine (chief Minister of State in that fair Kingdom) he designeth to mount to some preferment, by the Cardinals power with the Queen Regent: and to make his [Page 140]possibilities less difficult, and himself more notorious and fa­mous, he conceives it a securer, and more easie way to promoti­on, rather by service at the Al­tar, than in an Army, and by being an Ecclesiastick, than an Officer in the Field: And in this consideration, he changes his Courtly dress, of fluttering in Gold and Silver, into the robes and habits of a grave Clergy­man, his long Sword, into a long Cloke and Cassock; And (the hopes of the English Court, her plenty & glory being so strange­ly dispersed, and shattered, so suddenly vanishing) Mr. Walter conceives it high time to run to Churh, and cringe at Mass, as a Secular Priest; to which Office he encouraged himself, by the Rents and Revenues of a rich Abbey (which he now possesseth) worth seven or eight hundred pi­stols [Page 141] per Annum. And this petty morsel (being as considerable as the Annuity of an ordinary younger Brother) serves (at pre­sent) to stay the Gentlemans sto­mach, who (doubtless) feeds his further Ambition with the hopes of the Bishops MiterM. Mon­tacute now e­lected Archbish. of Anch. in Guien., and then it were a shame for the Polititian to despair of a Cardinals Cap. And now, having looked on this Picture by a true light, and ob­serving his double Apparition, of a Revelling Courtier, and then exchang'd into a Secular Priest, what can we otherwise judge of these transmutations, more than that Mr. Montacute was formerly a vainglorious, shi­ning Ruffler, strutting in Silks and Sattins; and that (at present) he walks in a more dark, grave weed; under the umbrage where­of, he insinuates, flatters, and perswades (like Sir Toby) where [Page 142]he cannot domineer and tyran­nize.

This great Zelots devotion consists much in vomiting his malice against that Church and Truth, he never wel understood; he is a very Active seducer of young Gentlemen (otherwise Carechised) to his desperat new Principles; and he hopes to be better preferr'd by the Church of Rome; by becoming a Coun­tenance and Patron to those who have weakly or wilfully Revol­tedAs Mr. Dean of Peter­burghs Son, and Mr. Doct. Lewis two Sons, and others bred at Paris. from their duty to God, and their Parents. He could devise a malicious exception, That no English strangers should finger a So [...]'s of the French Clergies b [...] ­nevolence, but who were Roman Catholiques; by which clause, some were (and those of his own Countrey) almost fami­shed, and forced to great extre­mity,George Bowes, who flung himself out of his chamber, and dyed with his fall, into the Foss at the Louvre at Paris. others were plunged into [Page 143]desperate resolution, using vio­lence on themselves; and by this pragmatical extremity, some o­thers were seduced (for a better proportion sake) to renounce (at least complacently) their Re­ligion, and therein, the quiet of their own Conscience. These proceedings have no tast of Piety in them, and neither relish of honor nor honesty; and if by such works the Abbot get a Bi­shoprick, and by such degrees, creep (at length) into the Roman Legend, it is no wonder if the Saints of Rome so exceedingly multiply: Such a president as this (well look'd on) cannot stag­ger, or shake, but rather fix, and confirm a poor Christian in the principles and maxims of true Religion, whence avarice, secu­rity, and ambition, hath (most probably) seduced this changea­ble, and temporizing Humorist.

CHAP. XXXIV.

A Third eminent Apostat and false Brother, is an infamous Companion,Mr. Doct. Goff. one well known in many Countreys, and notorious by the name and title of Mr. Dr. Goff; a vaporer, who hath been an impudent stickler, and infinit­ly pragmatick ever since he was but pen-feather'd, and but a School-boy: At length (having passed some time in the Univer­sity of Oxfora) he rambled into the Low-Countries, where his Puritanical education made way for his preferment, to be Chap­lain to Colonel Veres, and after­wards (if there be not a mistake) to Colonel Gorings Regiment; in which relation Goff (being an apt Scholar) learnt quickly all the wayes, and sharking humors of the Camp, and understood [Page 145]nimbly the Souldiers social de­bauchery, as well to drink and drab, as to preach or pray. Out of these employments (having got acquaintance, and some ex­perience of Travell) he wound himself into the favor and know­ledge of an eminent Court Lord, and now (like an Essex hop) ha­ving got an high pole to climb up on, he got the honor and de­gree to be a Doctor of Divinity, and the Kings Chaplain, and be­ing (according to his obligations) a sole creature of that Lord who so much favoured him, Goff was admitted to some Transactions of secrecy, imployed in travells, and sometimes transmitted (as a minor Agent, and Amvoy) from England to France, from France to Flanders, from thence to Hol­land, and other Countreys; but if his person, his parts, his pro­gress, his conversation be lookt [Page 146]upon by judicious and charitable eyes, this Mountebanck, and State-Emperick, will be found out to be nothing but an empty jugling Impostor, who hath used all the wayes of cheating and sharking, to cozen, and gain some profit and advantage to himself. In the Army, and Winter quar­ters and Garisons, the Officers and Soldiers loathed the pride, lasiness, and inconstancy of their rude, phantastick, and insolent Minister. In Roterdam, and other Burgher Towns the coy young Dames, and Fray Freisters made outcryes (as they had at Elver­sluce in Holland) and complain'd of the unruly Doctors rampant and salacious humors. At the Hague (having kept a tempest of debauchery with some more Noble, and less-offensive Gal­lants) he was kickt and thrasht, beaten black and blew, thrown [Page 147]into the fire, and had been out of the window, and his neck broke for his beastly sawciness in his drunken fits, (wherein be had provoked, and abused so many honorable persons) if the good­ness of some (in tenderness to that coat and profession which he hath now so shamefully scorned, and renounced) had not preser­ved the brute, from being burnt, or kill'd, or knockt in the head: Out of this nasty pickle (his brains a little setled) he crept like a Water-Rat, in the dark, from the Hague to Antwerp, where (sculking with the scarrs and marks of one of his Compa­nions spurs in his face) he got a Chirurgeon to plaster his coun­tenance: And (after some time, having well payd for his Cures) took his journey towards Paris, with as much confidence as ever; but there meeting with much de­rision [Page 148]and scorn, Goff was much slighted, but that which most deeply strook at the root of his preferments, (and more troub­led him (as appears) than any sin or shame) were the pious checks of a most venerable and heaven­ly Divine; who zealously chid Goff, for his unchristian-like con­versation, and those notorious scandals which he had given to Religion, and his profession; at which admonition, or rather in dignation, Goff imitated the Crocodile in her tears, and made (deceitfully) some shew of sor­row and repentance. But this stream of hypocrisy flow'd more easily from his eyes, the more powerfully to deceive his wis­dom and counsell, who had so zealously and plainly told him of his lewd and wicked conversati­on: besides, Goff hoped by this solemn dissimulation, and by the [Page 149]Letters and Commendations of this good Man, to have all un­worthiness utterly obliterated, and so himself made more spee­dily capable of an English Bish­oprick, if the dignities of the Church should ever be restored. The hopes of this preferment suddenly failing, Goff quits the Episcopall, and imbraceth the Presbyterian Interest, and on that score, under the wing of a great Nobleman crept into Scot­land, not doubting, but (fishing in all waters) he might at last catch something. As for the Covenant, he bragg'd, he could as easily swallow that, as crack a Nut; such toyes were not to stick in Statesmens stomachs (in which number he accounted himself,) and that Pill once swallowed, he doubted not but to creep into any trust or favor. But the Northern noses quickly [Page 150]smelt the Foxes skin, and knew how to measure (by their own infidelity) that such a false bro­ther as Goff, was not to be affian­ced, or imployed in their Nego­tiations; hereupon he was quick­ly dismissed out of Scotland; who in a sullen humor return'd to Holland, then to Flanders, and so to France; where lingring out some time, he received Intelli­gence of Mr. Crofts return out of Polonie from his Embassy, to whom he procured an address, with some Letters and warrants for Money; but in his journey, projecting chiefly his own igno­ble, base interest, he got seven hundred and fifty Pistols into his own fingers: and having so trea­cherously made a solemn cheat, (for a farewell of his service) of his Soveraigns and Masters mo­ney, he speedily slunk into the Society of the Peres Oratoires, at [Page 151] Paris, and turn'd Roman Catho­lique; having against honour, truth, conscience, know [...]dge, subscription, and oaths, renoun­ced the Church of England; and it is the perswasion of many who know this Mouster, that it he were now at Constantinople, he might be easily tempted to be one of Mahomets Mufties, and to turn Turk. In this guise, this Jugler and his Mony have found sanctuary; and this is a Third Stella cadens, wandring Star, who for private ends seems fixed to another Orb, the Church of Rome: but his light is so dim, and influence so dangerous, that none but fools or mad men will follow this Ignis fatuus, who is now cryed up for a good man, and a Saint on Earth; out of which Commendations he may creep (in time) to be a Confessor to some Revolted [Page 152]Ladies, if they please to be so simply deluded.

CHAP. XXXV.

THe next who followes in the Legend, is a bird of the same feather with Goff, called, Master Doctor Vane; who (timorous Lapwing) was quickly afrighted out of the Nest, and singed, not with the flames, but the fears of a Civil war in England, took wings, and fled to France; where his Arivall was much more wel­com (to some) for the compa­ny of the fair Dame his Wife, than for any admiration of worth or parts in himself, which (by those who best knew him in the Pulpit, or the Schools) were never much admited. And as for his starting and alteration in [Page 153]Religion, that work is rather lookt on, as a fair complyance to maintenance and subsistence, (in these sharper times) than any fundamentall cause or ground. Indeed the change of one, who had been the Kings Chap­lain, (though but extraordina­rily) might cause some noise and notice in a strange Countrey; and the work of Changing being then more rare, cause some pity; and the Romish Priests, and pity, and interested friends, might sol­licit for the promise of a Pensi­on; but all this pretence was only as a bait to catch, and secure the Gudgeon, not to feed him, the Priests and Jesuites, who scrued him into their obedience, engaged him to put forth his scandalous Libell against the Church of England, which Vane called his Ovis perdita, his Lost Sheep; but with how many fal­sities [Page 154]that malicious Tract is stuf­fed, is easily discern'd by a judi­cious Reader: And an ingenu­ous Man cannot but blush, that so young, so raw, so illiterate a proficient in Polemical Argu­ments, who (certainly) scarce e­ver read one Greek or Latine Fa­ther intirely in all his life, should so boldly (though with the help of other learned Clerkes) use Quotations, and Cite so many Authors (though impertinently, or falsly) in his late Tract: Yet the Apostat (once Revolted) was so heightned with insolency and malice, that he thought no ve­nom strong enough to be spit at, and then to destroy that tender good Nurse, who had received him into her arms, and given him so much innocent milk, and fed an unthankfull child with so much solid Truth; by the fruits of this bitter Root, (Vanes pre­sent) [Page 155]he prevailed to get some acquaintance amongst Strangers, who (catcht with Novelties, and his detestation of that which they hated) became persons interest­ed, to sollicit, and petition the Queen Regent of France, for a Pension for the new Convert, which the Court of France easi­ly promis'd, and importunity prevailed for the sum of one hundred Pistols to be paid; but in the expence and strength of that, the Family was to be con­sidered, and the Doctor was en­gaged to a Journey and Pilgri­mage to Rome, for an unerring Benediction, after the kiss of his Holiness slipper: which made the Doctor so infallible in his Con­versation, that he drank freely and daily, the pleasant Wines of the Countrey, to such proporti­ons, that he and his Comrades became the discourse of his own [Page 156]Countrymen, and of the sober Italians. Their money at last growing low, and the Visit made to Rome over, the Doctor re­turns (as wise as he went) to Pa­ris, where being of no great e­steem, (notwithstanding his pre­sent of Ovis perdita, his Lost Sheep) the sneaking Wormb is crawled into the practice of Phy­sick, hoping by that Profession to gain something out of Pati­ents of all complexions. In this new guise (savoring more of his Serpent, than his Dove) he is now return'd into England, where under the colour of a Physitian, he is to administer his Spirituall Pils, & to try how they can work in the veins of his Countrymen. Thus the Theological-Physical Doctor works as he wanders, abusing Hypocrates and Galen, as well as the Fathers; but if his Pils prove no better for the bo­dy, [Page 157]than his rules and doctrine for the soul, his Patients will have no more comfort of his Re­medies, than a company of star­ved Mice, of Mercury or Rats-bane to their breakfast.

CHAP. XXXVI.

THe next who fitly followeth in the wooden Legend,Mr. Hugh Cressie. is Mr. Hugh Cressie, whom the storms of Ireland and England have blown over into France, and into another Religion than what he seemed to preach and profess to the world for many years. It is very probable, this discontented, despairing creature, was bred a Puritan, and understood little of the doctrine or practice of the Church of England. In his Apo­logy for his Reconciliation to Rome, he rails mightily against the persons of Luther and Cal­vin, [Page 158]and the Protestants in Ge­neral; and through their sides strikes fiercely at the Divines of the Church of England, whom he chargeth falsly, That all of them (contrary to their Oathes and Subscriptions) had sub­mitted to the late Covenant, and so abrenuntiated their former obligations and tenets; but how falle, and notoriously untrue this scandal is, is visible to all mens eyes who live in these sad dayes. In other places of his Book he makes Calvin and Luther, the Fathers and Founders of the Religion of the Church of Eng­land, which is a charge equally mistaken, as Mr. Hooker adviseth in his Eclesiastick Policy, and as all men know, who understand any thing of the Reformation of the Church of England, begun in King Edward the sixths dayes. This unsatisfied Seeker hath ta­sted [Page 159]of many waters in divers Countreys, as Ireland, England, Italy, France, and Flanders, and (like a light Bowl) having not been well byassed at first, was apt to turn out of the way with the least Rub; his wings could not endure the scorching heats of of a Civil war, either in Ireland, or England, and therefore he composed himself for travell in­to other Countries; where he did not only change the air and climat, but his mind, and resolu­lutions of his soul, renouncing timorously, and most unworthi­ly his Religion and Profession, and became a Roman Catholique, insnared to that new choice, by the hopes and promise of being to be admitted an idle Drone or Monk in the Charterhouse at Paris, where he might live as warmely, as lapt all over in Lambs skins, and like a Bee in [Page 160]a plentifull Hive, fed with the purest Amber honey. With this golden delusion was Mr. Cressie caught, and so strangely wrought upon to alter Truth for Fal­shood, Religion for Superstiti­on, and the Church of England, for that of Rome; In this violent fit the deluders insulted on his bad humors, (being predominant at that season) and gave him such Physick, or rather Poyson, as made him swell with venom and malice against primitive and an­tient Truth; and in this mode, he not only solemnly renounced the Religion which he had long embraced, but vented much ran­cor and untruth against her; un­till this work was finished and published, M. Cressie had hover­ly encouragements, and hopes to be admitted into the rich, plenti­full, warm Orders of the Carthu­sians, but (his Master-piece of [Page 161]untruth and malice being Print­ed and published) the Charter­house Monks were too wise for the new Convert, they gave him leave to be fed with the crumbs of hope, and comfortable expe­ctation, untill he was made sure on their side by spewing up, and contradicting his old principles; but that done, they barred the door of future possibilities to such a plentifull secure conditi­on, and his crafty Patrons gave Mr. Cressie then leave to search out for some other Order and Condition, as not fit, nor wor­thy to tast of the Plenty, or to be trusted with the Secrets of that rich Society; at which newes and apprehension, the man was much dejected: but (being so far entred into the intricat labyrinth, as that he knew not how to re­turn) he crept into the Order of St. Benet, and in that weed (wor­king [Page 162]on the good nature of some deluded simple Ladies) he is with much adoe kept from star­ving, being Priest and Confessor to a petty young Nunnery (now erecting) at Paris. But it is cha­ritably beleeved, that if this Re­volter might have quietly en­joyed his Deanery in Ireland, or his Prebendary at Windfor, he would never have changed his Religion, for a possibility of being a Charterhouse Monk, nor have fallen into the conditi­on of a needy, poor, Benedi­ctine.

CHAP. XXXVII.

A Nother black Swan of these fickle times, is, one Master Doctor Baily, Mr. Dr. Baily. Son to the late Lord Bishop of Bangor, who set [Page 163]forth that Tract, called the Pra­ctice of Piety. This fiery Spirit seemed mightily inraged against the humors of these later times: and he did not only talk, and preach, and pray, but took up arms, and fought furiously a­gainst all parties, who as enemies, endeavoured, or designed to pull down the Miter, or the Crown. In this Quarrel, he, with violent passion, engaged his person, his fortune, and his friends, and see­med to adventure and hazard all, to protect the Church and the King; But he no sooner entred into the walls of Ragland Castle (where was most certainly great store of Gold and Silver) but the Doctor suffered himself to be new moulded, and the old Lord of Worcester had rich Arguments to inchant this wild Divine to new Principles. The wealthy objects of such great Treasure, [Page 164]as he daily saw, dazled his eyes, and speedily wrought upon his impressive temper, so that on a sudden, as an ignorant Travel­ler in a Cross-way, Baily knew not whether, rather to imbrace the title of Doctor, or Colonel, whether to walk in a Cassock, or march in a Buff coat, and whe­ther to use the Martial or Spiri­tual Sword; but the dispute and Combat was quickly over, the great strength and wealth of Ragland, together with the grace and favor of the old rich Mar­quesse of Worcester, did so asto­nish this bare Officer, that his Commission to be a Colonel was very welcom; and to rise from a low needy Condition, to such command and plenty as a­bounded in that Garison, was an Argument irresistable for his ambition. The Castle being for­ced at length to a surrender, the [Page 165]Colonel-Doctor was a principal party in the transaction of the Articles of Condition, and the particoloured Colonel (ever ta­king particular care for himself) so lined his Welsh hose, that he was able to see the world abroad, and to travel into France, and so to Italy, in a profuse and plenti­ful expence and garb; and having fed his appetite with the delici­ous varieties of those warmer Countries, he return'd for Eng­land again; where (finding no hopes of such a second Garrison, and such silver Mines as were in Ragland Castle) he fram'd his wit to compose some frothy Ro­mances, and some other light stuff of inconsiderable value: a­mongst the rest, that which he stiles the Royall Charter; where in the tenth Chapter he declares, That the Jesuit and the Puritan about an hundred yeares since, [Page 166]taught, that it was lawfull to murther Kings, Page 65. and he reiterates the same words, Page 71. That Jesuits and Puritans taught the world that it was law­ful to murther Kings. In his fif­teenth Chapter, the Doctor pre­tends to prove Episcopacy Jure Divino; and yet Page 112. he confounds the names, as well as the orders of Apostles, Bishops, Presbyters, and Ministers, and concludeth grosly, That the Jus Divinum consisted not in the Episcopacy, but Government; and then saith, (but very erring­ly) That Episcopal Govern­ment, degenerated into Govern­ment of Priests, or Presbyters, is a Government Jure Divino: In this, as in many other Points, the Author is mistaken, as an un­skilful fickle builder, diruit, aedi­ficat, what he rears with one hand, he puls down with the o­ther; [Page 167]and amongst many stories of his Travels, having freely rail'd at all the Commonwealths of Europe, at last he fell despe­rately on the new erection of that in England. Which angry and unpleasing History, provo­ked strict examination, and the Colonel-Doctors imprisonment, whence making an escape, he first went into Holland, and having rambled abroad much more in in his mind, than he had in his body, at last he declared himself a Roman Catholique; And from a hot-brain'd Rodomontado, he is become a melancholly desperate Zelot in the Roman interest, wherein (if he meet with any occasion) he breaks forth, like a flash of Lightning, into rage and sury against the true Religi­on he preached and professed, and seems ready (like a black­soul'd Canoneer with Match and [Page 168]Lynstock in his hand) to give fire, and batter the walls of that Church, whereof he was a Mem­ber and Prebend; and having no duty, nor kindness for his Mother, he cares not how scorn­fully he abuses the memory of his own Father, nor disgraces that Order and Miter that yet ho­noureth his Fathers name and tomb. This new Roman Saint needs no Red Letters for his Ca­nonization, his high ranting hu­mor being very legible in his fie­ry complexion; his looks seem very desperate, as though he had a design to stab some Great one (like Raviliack) with a Ponyard, or (like another Guido) to at­tempt some more solemn mis­chief with a dark Lanthorn, in in another hellish Powder-plot.

CHAP. XXXVII.

Master CrawshawMAster Crawshaw (Son to the London Divine) and some­times Fellow of St. Peter house in Cambridge) is another slip of the times, that is, transplanted to Rome. This peevish sillie Seek­er glided away from his Princi­ples in a Poetical vein of fancy, and impertinent curiosity; and sinding that Verses, and mea­sur'd flattery took, and much pleas'd some female wits, Craw­shaw crept by degrees into fa­vour and acquaintance with some Court-Ladies, and with the gross commendations of their parts and beauties (burnisht and varnisht with some other a­greeable adulations) he got first the estimation of an innocent, harmless Convert; and, a purse being made by some deluded, [Page 170]vain glorious Ladies, and their friends, the Poet was dispatch'd in a Pilgrimage to Rome, where if he had found in the See Pope Urban the eighth, instead of Pope Innocent, he might possibly have received a greater quantity, and a better number of Benedictions; For Urban was as much a preten­der to be Prince, and Oecume­nical patron of Poets, as head of the Church; but Innocent being more harsh and dry, the poor small Poet Crawshaw, met with none of the generation and kin­dred of Maecaenas, nor any great blessing from his Holiness, which misfortune puts the pitiful wier­drawer to a humor of admiring of his own raptures: and in this fancy (like Narcissus) he is fal­len in love with his own shadow, conversing with himself in verse, and admiring the birth of his own brains; he is onely laughed [Page 172] [...], or (at most) but pityed by his [...]ew Patrons, who conceiving [...]im unworthy of any prefer­ments in their Church, have gi­ven him leave to live (like a lean Swine almost ready to starve) in [...] poor Mendicant quality; and [...]hat favour is granted, only be­cause Crawshaw can rail as sa [...]y­ [...]ically and bitterly at true Reli­gion in Verse, as others of his grain and complexion can in Prose, and loose discourses: this fickle shurtlecock so [...]ost with every changeable puff and blast, is rather to be laughed at, and scorned for his ridiculous levi­ty, than imitated in his sinfull and notorious Apostacy and Revolt.

CHAP. XXXVIII.

ANd now (in this Ring and Rabble of Turncoats) enters a Saint indeed, and worthy a let­ter or mark in his for head; he is famous by the name of Rowlands: Mr. Row­lands. one, who probably was never of any degree in a University; yet (perhaps) had the honor to creep up to be a poor Curat in Eng­land. This drunken sot had the luck to reel out of England into France, and to stagger from Lon­don to Paris, there to guzzle as deeply in the juyce of the Grape, as he had swil'd himself in that of Good Ale. This Fellows head is like an Irish Bogg, a spungy Quagmire, his brains are in a perpetual Sowse-tub, the pickle is onely now changed from Ale to Wine: This parboyld Rat would be accounted a great Rab­bin [Page 173]beyond Sea, did not his be­sotted countenance betray, and discover his ignorant, stupid, dull soul. This profound Soaker, knowes nothing better, than how to swallow and carouse, and (daily surfetting) to vomit and spew his loathsomness, which bringeth up with it falshood and malice. This Buffoon is one of the common scorns of all Civil people, as carrying about him all the signes and tokens of a shameless Sot; his eyes are rea­dy to tumble out of his head; his Bacon complexion is greazy, dro­pical, and like the gelly of Veal; his breath, and belchings, are strong enough to cause an infe­ction; his cloaths stink as nasti­ly as the lees and droppings of a mouldy Hogshead, or a Brewers apron: And as the beast hath on him the Drunkards marks, so he hath had their guerdons and [Page 174]rewards: Some of his own com­panions (tyred and ashamed with his foul disorders) having first sowed him in a blanket, have tos­sed him as a fungus or maulkin stuffed with straw; sometimes they have singed his hair, and o­therwhiles set the ends of candles burning on his feet, which have scorch'd his toes, before the Buz­zard could be made to wake, or becom sensible. This Secular, studies most in Cabarets and Ta­verns, is the companion of Wa­ter-Merchants, Crochettiers, and Porters; his rest and repose is usually upon benches, and chairs, and stools in petty Tap-houses; unless he chance to creep under some Cart, and get a pile of Faggots to shelter him from the rain. This debauched wretch is ambitious to be accounted an ex­ample of piety, presumes to climb up into the Pulpits at Pa­ris, [Page 175]and disputes before the Gates of the petty Burbon, commonly in the streets with simple weak Hugonots, and doth spit, and froath, and draffle as much non­sense, malice and vanity, as can be imagined; and being Chap­lain to Father * Abbot, it is possible for his great worth,Mr. Moun­tacute. this Monster may get into the Le­gend; but if such horrid ignorant Asses stumble into the Calen­dar, it matters not much whom the Church of Rome curses and excommunicates for Schisma­ticks and Hereticks.

These severall, more notori­ous Ringleaders, are to be lookt upon as persons not of any emi­nent piety, but of self-ends, and interest; and their company and doctrines shunned, as most per­nicious and dangerous; their conversation is very contagious, and their infection hath poyso­ned [Page 176]too many already, who are reduced and become their mise­rable proselites; some simple men and women having become seduced to stray with these Grand Impostors.

CHAP. XXXIX.

TO the number and tribe of these English Revolters, a famous Scot may be seasonably added,Mr. Simo­net. Master Simonet, some­times a great zealous Preacher, and Presbyter of the Kirk and Assembly of Scotland. This bold, brazen-fac'd dissembler did, with much art and cunning, pretend great zeal to piety, and used a form (too common, and too much now in fashion) of God­liness: under the guises of these holy pretences, Simonet crept [Page 177](a long time) into private houses, Conventicles, & secret meetings (as well as the publique Con­gregations) where he wrought much mischief; and with long prayers (in Hypocrisy) de­voured Widdowes houses, and committed many vilanies: At length; the shameless confident Scot insinuated into the company of Sir James Hamiltons Lady, whose Husband living abroad, the dishonorable Dame was tempted to lewdness in his ab­sence, and the lecherous Pres­byter insnared the Lady to a base unworthy familiarity; at last, yeelding to his unchast motions, the Lady was got with child by the Presbyter, and most shame­fully cast off the obligations and promise to her noble Husband, made in the bonds of Wedlock and Mariage. This most sinfull and most notorious Accident was [Page 178]quickly and lowdly talked on through all Scotland; the Knight (so abominably affron [...]ed by his Wife, and Simonet) at last recei­ved the Alarum, and newes of these particulars, and thought of nothing but Revenge upon the Fornicator and the Adulteress. The Assemblies of the Presby­ters were in a great dispute, and could not well resolve, Whether to look on Simonet with compas­sion, and tender his condition, as a weak Brother, who had been tempted, and so faln; or else, Whether to stand upon their Assembly Privileges, and to ac­quit and defend their lapsed Part­ner; or, if that proceeding might shamefully, and too much irri­tate the people, Whether Simonet should be punisht according to the severity of the Lawes of the Kirk; whiles these agitations were in debate, and some pub­lique [Page 179]determinations by the Presbyters, Simonet contrives to withdraw himself out of Scot­land; and getting beyond Seas, he suddenly takes Sanctuary; and to cover his sins, and secure his person from further danger, ei­ther of Sir James Hamilton, or his Brethren the Presbyters, he turns Roman Catholique, and lurking in the habit of a Secular Priest, at length he got to be Chaplain to the Archbishop of Corinth, Coadjutor of Paris, and in that service he doth continue his old impudence and villany, seducing and disturbing; the change is onely this, from a cun­ning, sharking Scotish Presbyter, he is transform'd into the shape of a more impudent, sawcy, Se­cular Popish Priest; in which capacity, he rails as much at the Church of England, (though with much ignorance, envy, and [Page 180]falseness,) as he did when he was acting the part of a proud, piert, lascivious Presbyter; And this is another such like Roman pillar who is likely to prove as great a Saint on that side the sea, as he was to have been in the Kirk of Scotland.

CHAP. XL.

THese great Impostors, like cunning Juglers, have delu­ded many; Some, as Children, are easily puft up, and enticed with every triviall blast of new doctrines, and much taken with Babies, toyes and trifles; and sometimes, those of elder Age grow doted and deluded. It hath faln out thus with many wande­rers of these times, who afrigh­ted out of their Religion, and [Page 181]perhaps out of England, wi [...]h the terror and effects of a Civil War, have found out new faces, new fancies, and new resoluti­ons, at home, and in other Coun­tries; where, for better assurance of gaining ease, or the hopes of plenty and safety, they have par­ted with substances, for shadows, and truth, for errors; vaing lo­riously concluding into the bar­gain, that they should get the names and reputations of good Roman Catholiques.

The greater numbers of these Converts and Revolters, might yet follow, Men, and Women, subjects more soft and easie, and therefore more fit to be tamper'd withall, as more thirsty after new fashions, and so more ca­pable of alterations, and the dress a la mode. But a decyphering of them, and their interests, might seem a work too tart and bitter; [Page 182]therefore charity spares their characters. And it is lesser won­der, to see smaller Shrubs scor­ched and burnt up with weaker flames; when seeming Oaks and Cedars so suddenly fall and tumble down; overturn'd with the gusts and winds of a Civil War.

CHAP. XLI.

THe strokes of Afflictions are very sharp, trying the very hearts and reins; and as they engrave glorious marks and cha­racters in religious Martyrs, and patient Confessors; (who are well grounded in the faith) so their smart lashes, afright, and drive away, to any desperat mu­tation, the light and giddy hu­mors of unsetled minds: This is [Page 183]a common experience in the Hi­story of the sacred Book of God, where Iudas was, as certainly af­frighted with the news of our Saviours passion, (and therefore fear'd his own troubles and Per­secution) as tempted with the price of blood, and the thirty pie­ces of silver, that reward of ini­quity. Fear, and Covetousness, are very ill Commanders, and lead on many ugly followers; their company is infectious, the design sinful, and the end very damnable. These two capital betrayers of worth and honesty, fear of further loss, and hopes of future gain, inclin'd Iscariot, not onely to forsake, but to betray his Master; and not only to fall from, but to fall on Innocency it self. There are some other Vipers which attend these horrid Mon­sters; as, Envy, and Malice, at others, both parts, and fortunes: [Page 184] Ignorance, and thereby a dull un­charitable measuring of others (though of great abilities) by the narrow, scantless, and short cu­bit of their own imperfect, and ruder judgments; Rashness and impatience, cruelty and detraction, keep the timorous alwayes com­pany; and it is most true, oderunt quos metuunt, men ever hate (though without cause) whom they fear. It is no wonder then, if timorous afrighted spirits for­sake, and fly from a Profession, and Religion, which may (for the maintenance of its truth) ren­der the Pofessors, either more miserable, or less secure in their Plenty, and Content. It was even thus in the College of Christs own Apostles, which was dissol­ved, and they scattered, when the great Shepheard of our souls was arraigned, condemned, and cru­cifyed: One betrayd him, but all [Page 185]forsook him, and fled, Mark 14, 50. But, except one Traytor, who desperately dispatched and han­ged himself, Mat. 27.5. all the other holy Apostles speedily re­covered themselves from fear and cowardise: St: Peter, though afar off, yet still followed his Master, and though he sate with­out, Mat. 26.96. yet even there was he within the Palace, and when driven thence, he went out into the Porch: though he denied shamefully his Lord with his mouth, yet he manfully defend­ed him with his hand, when he dared to smite off one of the High Priests servants ears. The glori­ous company of the Apostles, whose souls seemed to have been in deliquio, almost quite melted for sorrow of Christs Passion, quickly revived at the noise of his resurrection from the Grave; and those, who shew'd themselvs [Page 186]than men, when Christ was crucifyed, did put on the courage of Angels, when they understood he was risen from the dead; recō ­pencing the failing of their flesh, with the great fortitude of their minds, and the few minutes of fear, with their whole age of bet­ter resolutions, boldly professing that Truth, which they followed to the Crosse; and (at last) seal­ing with their blood, what they preached with their tongues, and published to all Nation.

CHAP. XLII.

THe many Demasses of this age (who like frosted leaves have faln from that Tree that nouri­shed thē with the juyce of truth) surely, have not beleeved this doctrine, or not followed these examples; but rather, in these [Page 187]times of sharper trials (like those dissemblers, who pretended to be Christs disciples) as neither wil­ling (though it were to save their souls in the ark of Gods Church) to indure hard language, nor hard labour, much lesse to suffer the losse of their plenty, [...]ase, cō ­tent, or safety: St. John records the infamous Apostacy, Iohn 6.66. From that time, many of his Disciples went back▪ and walked no more with him. Thus have too many disobedient children forsa­ken their Mother; and (as infect­ed with the falling sicknesse of the times) have, in their distem­pers, frothed out the v [...]nome of their disease. The constitution of these lapsed Revolters, is not much unlike the ignoble temper of Aratus Sicyonus, in Polibius, Lib. 6. Qui ad Civilia omnia mi­rificè vafer & appositus; trepida­bat in bellicis: nec exequi aut fa­cere, [Page 188]cor aut corpus ei firma. Ara­tus was of an excellent wit, very subtil and crafty, and very active and prompt in Civil affairs; but if call'd to Martial counsels, or the businesse of War, the Cow­ard and Pultron trembled; ha­ving neither a heart, nor a body for such heroick enterprises: but (as that Historian goeth on) hic autem ipse si quando in Aperto acie dimicare vellet segnis in Consiliis, timidus in Aggressionibus, nec as­pectu quidem aut vultu pugnam tolerans, If the great Politico were concern'd in a battel, or a fight, he proved flat and dull in his advice, timorous and fearfull at the Re'encounter, and durst neither see, nor be seen in an Army ready to engage an Ene­my.

CHAP. XLIII.

THus many verbal champions, who in calm and serene days, and more Civil times, seemed to love truth (impartially, and for her own sake) are fallen flat; and tumbled into those unclean labyrinths, whence their forefa­thers were delivered by a great Providence, that they and their children might worship God with more Truth and Devotion, and lesse error, vassalage, and su­perstition. It is almost an act of Mercy, not to take notice, but to passe by rather, those many other Roman Proselites, who have (in these later times) revolted from their Religion, and that Church wherein they were incorporated, baptized, and confirmed. It is S. Iudes counsel in his Epistle, ver. 22. And of some have compassion, [Page 190]making a difference; and others save with fear, absterrentes illos, & sanctâ severitate revocantes; terrifying them with their pre­sent danger, and so (if possible) re­covering them with holy severi­ties. The Apostle proceeds with tender bowels, ver. 23. Pulling them out of the fire; hating even the Garment spotted with the flesh. It is even this divine considerati­on that perswadeth, not to lay open the humors, opinions, lives, interests, and designs of the other Revolters, lest (their wayes and works discovered) the Parties concern'd may grow more des­perate, as to themselves, or more odious and scandalous to all, who are not flatterers to their Aposta­cy. The common wings, where­on too many have fled away, (like the unkind Raven) from the Ark, are, Fear and Covetousnesse; which shapelesse Monsters, un­der [Page 191]the shadows of security and plenty, have bewi [...]ched some to a choice of new interests; which if ripped up, and sifted to the bot­tom (it is to be feared) too much chaff and tares would be found in the late Roman Professors con­versations; but it is better to leave thē to the examination of them­selves, that dealing impartially with their own hearts, they may return to that truth, from which they have (after so many Oaths, Vows, Protestations, Amens, and holy Communion in the Sacra­ments) parted, so weakly, or so wilfully.

CHAP. XLIV.

BUt although many deluded Persons are spared out of pi­ty, or the hopes of a Recovery, (from whence they are lost;) yet [Page 192]no fins ought to be conceal'd or smother'd, that infatuate and de­ceive to wretched Apostacy: It is an old rule, jubet peccare, qui non vetat, that he is (at least) an Abet­tor, that is not a Rebuker of fin. And Philo taxed Flaccus, (sitting President at a Council in Alex­andria) when Agrippa was abu­sed and scorn'd, and no notice taken, nor so much as a check, [...], That he that did not at least rebuke, if not correct, an offence or sin, did in some mea­sure, permit and tolerate, if not command the Sin. Cassiodore goeth neerer, in the example of Theodahadus, a King; who aiming at the Reformation of his Subjects errors, concluded, A Domesticis inchoare Cassiodor: lib. 10. var. Epist. 5. volumus disciplinam, ut reliquos pudeat er­rare, quando nostris Cognoscimur, [Page 193]excedendi licentiam non Praebere, To begin his disciplin with those first of his own Family; that Strangers might be the more ashamed to commit those offen­ces, which were so severely pu­nished in his own Domesticks, all liberty of excesse being utterly restrained.

CHAP. XLV.

THese Examples and Rules, direct, (as agreeing with Christian Religion) That it is not only tolerable, but just and ne­cessary, to rebuke their Sinnes, whose Persons are to be honou­red, or pityed; otherwise, what is a politique silence, or a smooth flattery, but a Postern-door; or a fair Bridge, to convey (sooner) souls, in great danger, to Hell it self. Therefore, that the Patient [Page 194]may recover, (if possible) before the disease grow incurable, it may be proper, to lay open, and discover the malignity of that poyson, which (if not prevented, or master'd by Antidotes) may irreparably destroy those, who are infected therewith: And whiles those nineS. Toby Matthews. Mr. Moun­tacute. Dr. Goff. Dr. Vane. Dr. Baily. Mr. Cressie. Master Clawshaw. Mr. Row­lands. Mr. Simo­net. Active Ring­leaders, are lookt on by all men, as pernicious and dangerous Ex­amples; as having forfeited their Faith, and Oaths, to all things that might speak them, either religi­ous or moral, It may not be un­seasonable, to have compassion on some others: (whom the Moderator hath presented to the world, either at large, or in his, &c.) And, whiles a self guilt condemns them, for their dange­rous new choice, perhaps they may recover, (as some othersMr. Hen. Cary, M. Patrick Cary. have don) to that Antient way, that according to primitive ex­amples, [Page 195]may more securely lead them out of their errors, and put them in a direct path towards Paradise. Impartiall glances on sin, are wholesom, though not pleasant; and a wise man, or a good Christian, takes it well, when his disease is found out; but much more when a remedy over­takes it, or strives to keep it com­pany.

CHAP. XLVI.

IT is not long since,12 years, De Nego­tiis Civili­bus si quid statuitur nemo pu­tat esse vi­olandum, & praecep­tum de Kell [...]gione calcabitur? Amb. ad Valen. a visible Uniformity was backt and sup­ported with a great Authority; then the Presbyter and the Jesu­it were chain'd up into more ob­scure Conventicles, or darker Circles; but when they once got loose, they suddenly grew fierce and violent, and like Watermen, having got Oars to tug with, they [Page 196]plyed at any stairs to get a Pas­senger. The giddy multitudes perceiving a gap open to change, thirsted and gapedHuma­num Genus est avidum nimis auri­cularum. Lucret. Est mens nostra va­ga, & no­vitate re­rum laetis­sima. Sene. Quis au­tem finis: si semel carceres hos aperis, ad inno­vandum. Ibid. wide for an Alteration; and the cunning Ar­tists, observing the Crisis for best advātage, made the raging waves to roar; they made the Peoples ears, and their fingers itch for Reformation: The design was specious, and had a shew of god­linesse, the words, Religion, and Reformation, are excelent terms, and carry with them a silver sound in the peoples ears; Thus a pre [...]ence of Justice, and a Reli­gious Vow to be paid at Hebron, 2 Sam. 15.11. drew away many hundreds, in their simplicity, but they knew not any thing:

Thus oft, in Antient times, Religion patronized horrid crimes.

CHAP. XLVII.

BUt, though many innocent soules were drawn away in their simplicity, yet others heightened the troubles and con­fusions, which promised to fo­ster and nourish their hopes and ends; and were not only Passive, but vigorous and Active in their new designs, and aims.Sunt qui­bus ingeni­um & vo­tum incla­rescendi perturbar [...]. On this score, the Jesuits proceeded and wrought with double diligence; resolv'd (according to that greatCardinal Richlieu. Politicians Maxim) That An­gliam turbare, to raise Tumults, and to thrust England into com­motions, was the readiest way to their businesse.

It is true indeed, many thou­sands, simple ones, were drawn aside; but other Volunteers quickly shrunk on their own ac­cord, from their love to impar­tial [Page 198]truth, and their first Princi­ples, and some gave themselves over to swallow a Covenant, and so (though lost) ventured to tra­vell in a dark Scotish mist; others, liked no air, but what was brea­thed from Rome; and having ab­jured and renounced what they had so long imbraced and admi­red, they transplanted their thoughts to another Religion, new interests and ways, to thrive in the World, at least expecting dissentiones augente licentia, That dissentions much encreasing, they might the betterJulianus primum se­curitatem suam slabi­lire ab hoc christiano­rum dissi­dio cona­tus. Ammi­anus. establish their own hopes and security, by the rended opinions and distractions of the times, and either to live in the ruines of what was to be destroyed, at home; or in the de­testation of that which could not give them a farther support and maintenance, and in that garb to travel abroad, and shark in other Countries.

CHAP. XLVIII.

OR, if these relations of tem­porizing sins seem to Gene­ral (leaving the Discourse of the deluded hot Presbyters to the sense of their own violent folly, which now seems somwhat qua­lifyed with better temper, and re­pentance for former impetuosi­ties) as not to touch the quick, nor search the wounds to the bottom; It may be proper and reasonable, to discover particu­lar instances, that have inveagled, and caused severall Revolts, and sudden alterations.Motives to Revolt to Rome: A design of getting great Favour, great Power, profitable places, mixt with Curiosity, and other self-interest,1 Ambiti­on. hath been a temptation too prevalent with many, to change their Religion; as Seamen and Mariners stand over to seve­ral [Page 200]shores, if any Wind or Tide crosse them, the better to gain the fair Haven of their own desires. Some weak,Rashness — Careat successibus opto, Quisquis ab eventu facta no­tanda pu­tat. Ovid. rash judgements, measure Truth in Religion, by successe in humane Affairs: con­cluding, that Church is not well reformed, nor is it sound in faith and doctrin, which is not attend­ed with victories, and the Glory of Plenty and Prosperity: and, (transported with the violent er­rors of self-opinion) resolves not to be any longer of that Re­ligion, whose Defender, and Pro­fessors have lost so many battels. This Argument, is fit for none but short-sighted censurers, who are more guided by sense, than reason: and rather conclude, as meer Animals, then rational and understanding men. Such a de­monstration as this, a Scotish Merchant used (not long fince at Amsterdam) who because he [Page 201]had many losses at Sea, (being a Christian) was perswaded to be Circumcised, to go to the Syna­gogue and turn Jew; and so to get Mammon, denyed his Savi­our: It any be of this opinion, he may (if he please) become a loy­al Turk, and plead for the Grand Signiors cause, and rights; be­cause he and his Predecessors have subdued and captivated the poor Greek Christians, and so long prospered.

CHAP. XLIX.

A Golden delusion, and dream of a restitution of Abbey­lands, and a re-edifying of those fair Monuments of Piety and Chari [...]y, is a bait, that serveth to catch some greedy Fish; and in this fancy, some, not so religi­ously, asCove­tousness. covetously and ambi­tiously, [Page 202]promise great honours and commodious preferments to themselves; beleeving, that the Jesuits and Roman wits looking (at present) so cheerfully on the rubbish and ruines of antiquity, they may live to see a restaurati­on of Pontifical Structures, and themselves famous Grandees and Trustees by their Commissi­ons from his Holiness at Rome. This very design was hot and high in Ireland, but proved as ri­diculous, as monstrous; having effected nothing but further ru­ines, and greater confusions.

CHAP. L.

4 EAse, security, andLuxury. luxury, fresh air, good cloaths, delicat wines and fruits, and all enjoy­ed without the noise of Drums and Trumpets, in peaceable Can­tons [Page 203]and Countries, whilst their own hath been in hot combusti­ons and wars, have inchanted and besotted some, rather to turn their Religion, than to starve heir belly; and although they would be reputed holy Converts, yet (let their own Conscience be their Confessor) if,Phil. 3.19. as those bel­ly-Gods the Philippians, they love not their Meat above the Masse, and follow a new Profes­sion in Religion, as some did Christ,Joh. 6.26. not so much out of love to him, as for the bread and loaves, and when that fail'd, they forsook him.

CHAP. LI.

AN Atheistical, and Prophane humor of some,5 scoffing at all things that are divine and ho­ly,Atheism. hath seized on some, who pre­sume [Page 204]to be as blasphemous a­mongst Christians, as Lucian was rude, bitter, and uncivil, amongst the grave Philosophers: and in this mode, they can indifferently keep a Sabbath, with a Jew, a Christian, or a Turk, and as usu­ally goe to Masse, as to Market; so they may but get the least smile, or favour of advantage.

CHAP. LII.

6 AN office in the Camp, or in the Court,Prefer­ment. in the City, or at Sea in a good Ship: A Mistresse, or a Wife, these poor Relations have startled some, who have so Idolized their own Interests, that rather than not enjoy their ex­pectations, they resolv'd to turn any way, and to imbrace any n [...]w commands, though never so dangerous to the soul.

CHAP. LIII.

THe hopes of an honourable Mariage,7 A fortune in Mari­age. accompanied with youth, plenty, a great joynture, a noble train, and a compleat equipage, are silver lines, which have drawn some to be married at Masse, whose Religion hath entred no further than their eyes and ears; which have been too much dazled, and tickled, with sweet sounds, and gorgeous and gilded apparitions.

CHAP. LIV.

POverty hath a terrible face,Durum te­lum neces­sit as. and pincheth shrewdly; the fear of the loss of Liberty hath alarum'd some out of their quar­ters,8 Fear of want. & driven them timrously to [Page 206]comply with the Roman interest, not so much out of Conscience, as Complyance; to get Pensions and Portions from Strangers hands. And in this changeable condition, how have many dis­graced their Religon, dishonou­red themselves, and made them­selves not only sinfull before God, but scandalous and ridicu­lous to all the world? turning and returning, and turning over and overL. K. with any new blast or gale, that might better fill their wavering sails. These Cords, made up of Gold and Silver twist, have strongly fetched o­ver m [...]ny, who (undutifully scor­ning their own Mother, clad in a torn and ratter's habit, and poor persecuted dresse) have made choice of a rich cunning Step­dame, and have strained their Consciences, to supply their Conveniencies; but it is wisdom [Page 207]for those who change, to look well to their choice, and where they lay their heads, lest a Ser­pent lurk under the Pillow.

CHAP. LV.

REligion is not a meer Poli­tique obligation, (as many use it) but a Sacred bond, where­by men are ingaged to serve the Everlasting, and All-seeing God; from whose sight and intuition, nothing can be obscured or con­cealed: if Hypocrisy or dissi­mulation could veil the eyes of the Almighty, the dissemblers might have some colour for their fraud; if gifts and bribes corrupt, the offenders might hope for Advocates and Patrons; but in the High Court of Heaven there is nothing to interrupt the course [Page 208]of Justice, but Mercy; the Su­preme Judge knoweth the very thoughts of the offenders hearts. Nihil a Deo clausum est, interest animis nostris, et cogitationibus mediis intervenit. Seneca Epist. 84. It is much that a Heathen should so divinely teach Chri­stianity; as if indeed the Philo­sopher had read S. Pauls Epistles and translated that part into La­tin, Heb. 4.12. For the Word of God is quick and powerfull, and sharper than any two-edged Sword, piercing even to the di­viding asunder of soul and spirit, and of the joynts and marrow; and is a discerner of the thoughts of the heart. Here is then, that light confessed, where neither dwelleth, nor interchangeth any darkn [...]sse at all; small cabinets, and thin curtains cannot conceal, what thick rocks and mighty Mountains cannot hide, and co­ver. [Page 209]It is in vain then for foolish men to lose Paradise, and gain nothing but shame, and Fig-leaves to cover it; to skin the wound, wich must after fester, and rancor more desperately.

CHAP. LVI.

THese conclusions rightly weighed, the Politicians of the world may be abashed, to inthrall obedience into their power, by pious pretences; and under a face and name of Religi­on, to hatch so many horrid and foul designs; of which sort of men no age hath been more guil­ty than this last century, where­in it would prove an argument very difficult to determine, whe­ther the Puritan or the Jesuite ha' don more mischief, as having been Communes Perturbatores Pa­cis [Page 210]Christianae, the great distur­bers of the Christians peace throughout all the whole world. But while the worldly wise (gui­ded by the rules of Machiavil, Borgia, Knox, Bucanan, Loyola, and such desperate Authors) thus prevail with great delusion, to Tyrannise & Lord it over all the earth, let not truth be deserted, though never so plain and naked.Act. 27.17. In a storm every * Mariner puts his hand to the tackle to save the ship, unless he be a sluggard like Jonah, dead drunk, or in a dead sleep of sin, and yet, though the Prophet was not awaked with the storm, he was roused by the Ma­riners; So the Shipmaster came un­to him, and said unto him, what mea­nest thou O sleeper? arise, call upon thy God, if so be that God will think on us, that we perish not, Jonah 1.6, 7, 8. Thus poor simple seamen, in their afflictions, taught a great [Page 211]Clerk, a learned Prophet, to [...]ll on God; and Jonahs sin (as the Prophet confessed) wasPecca­tum tergi­versatio­nis. tergi­versation, a running away from the presence of God, Ionah 1.10, 11. And nothing can keep poor man from running from his ma­ker, but faith, and obedience, in the profession of true Religion; a foundation so necessary, that without it there can be no hopes of Heaven, and when these sa­cred bounds & walls are thrown down, how quickly do the beasts of the wilderness enter into the Vineyard, & destroy and devour the Vine? The Heathens in their politick reaches found out the ex­perience of Religion, which (though false & abominable, yet having an influence over the peo­ple) served their turns for go­vernment.

CHAP. LVII.

THus Livy writes of Numa (projecting a security to his victory) that he designed to the People a fear and veneration of the Gods, & multitudinem dico, non hanc togatum tantum aut mulie­brem, sed etiam illam accinctam, & militarem. Concluding, that an o­pinion of some Numen, or the Gods, did not only command the soft and female sex, but likewise the Senators, and the Souldiers, who easily yielded to a worship, and veneration of a Deity. And another Historian declares plain­ly,Curti. li. 6. Multitudo alicqui impotenss, aeva, mutabilis, ubi vana religione capta est, melius vatibus quam ducibus pa­ret, that the confus'd, fierce, di­stracted multitude, once over­come, or caught with a religion, loves as easily to obey their [Page 213]Teachers as follow their Com­manders; It was from this very ground that Plutarch called, [...], Religion, the bend of all Society, and the life and founda­dation of Justice; without which, nec usquàm, nec unquàm Respub: stetit, sine aliquâ specie relligionis, neither in any age, nor any place, any Kingdom or Common­wealth hath been well establi­shed, or long continued; as Aristotle concludeth in his Polit. From this very light many Prin­ces and Heroes (of their times) have found the way to be more securely Soveraign, either in commanding their Armies, or governing their Subjects, (once subdued to their power.) Thus Pub: Scipio (that great General) pret [...]nded often, and when he had any design, to consult with Jupiter in the Capitol; Quintus [Page 214]Sertorius, caused his tame white Hind to march with his Army; Caius Marius had one Martha, whom he called his Syrian Pro­phetesse; Publius Scylla, in the heads of his Troops, elevated, and openly shewed the Picture and Image of Apollo; And it is a Story, (scarce out of memory to the presentage) how Charls the 7th. of France, gained, and recovered very much from the English in that Kingdom, by the delusions of Joan of Orleans, who boldly addressed to the King, & mirâ constantia asseruit divinitùs se missam, pellendis è Galliâ Anglis, and told him, That she was sent from Heaven, to expell the English out of France. Res relata ad Consilium, suasa, dissuasa, Regi admittere vi­sum, & prudentèr, ejus sanè operâ imò ductu (nam arma Gerebat, et viris Praeibat) Aurelianum ar­stâ [Page 215]obsidione liberatum & plera (que) alia fortitèr & faeliciter gesta. Ad extremum tamen vacillavit vaticinii fides, cum Johanna cap­ta ab Anglis & Rotomagum du­cta, igne exusta est ut Praestigia­trix, as I. Lip: notis. 1. Lib. Pol. makes a full narration: the raves of the juggling Prophetesse was related to the Councel; who, af­ter some debate, thought fit she should be brought to the King; and it was resolved, she should march before the Armies, which having some successe, as well by her Dreams and Enthusiasms, as Conduct, and Martial Posture, the City of Orleans was delive­red from a streight Siege; but at Rone, the fantastick mad Pro­phetesse was rewarded for her pretence to Revelations, where (being taken Prisoner) she was burnt for a Witch by her Ene­mies. Yet successe, had almost [Page 216]like to have prevail'd to have ca­noniz'd for a Saint, whom the English lookt on as a malicious Sorceresse, or common Strump­et.In France. And the present age doth so dote (yet) on the memory of this impudent Virago, that her Sword is kept at St. Dennis, as a religious Monument, and is com­monly shewed as a Sacred Re­lique.

CHAP. LVIII.

NOw if the Heathens and Po­li [...]icians make such use, or (rather) abuse of Idolatry, witch­craft, superstition andNihil in specimen fallacius, quam p [...] ­va relligio est, ubi De­orum nu­men prae­tenditur se [...]l [...]ribus. Liv. lib. 39 ralse Re­ligions, how very necessary is the true worship and service of God, to the preservation of a Kingdom or Commonwealth? which Civil, is very like the Na­tural [Page 217]body; wherein, if the heart be once pierced or wounded, the vitals quickly faint, and the nervs and ligaments are infeebled, the Body (though for the present supported with some Politique crutches, and patcht and painted with some Artificial obumbrati­ons and delusions) cannot strong­ly march, or move any way; nor stand, nor endure to any long continuation: For, although such a Soveraignty and Govern­ment (like Nebuchadnezzars I­mage) seem bright and excell [...]n [...], and thereby deceive and delude vulgar eyes; yet the whole Frame erected on so weak a foundation, must quickly totter and fall: For what though the head be compo­sed of Gold, (the most refined Machiavels, and Jesuitical wi [...]s) the brest and arms of Silver, (the treasure and wealth of many Kingdoms and Countries,) the [Page 218]belly and things of Brasse (a vast Magazin of Arms, together with heaps of Morter-pieces, Cannon, Powder, Ball and Bullet, and all other exquisit torments, and En­gins of war) the legs of Iron, (stout Atmies of resolute officers and Souldiers, and they ready to charge with their musquets, pikes, and swords) yet be­cause the feet of the great I­mage were part of Iron, & part of clay, it quickly fell; so the Prophet tells the story, Then was the Iron, the Clay, the Brass, and the Gold broken in pieces together, and became like the chaff of the summer threshing floors, and the wind car­ryed them away, that no place was found for them, Daniel 2.35. There was a stone made without hands, the corner stone which the buil­ders refused, the Rock of salva­tion, as King David calls him, My Rock, my Fortress, and my Delive­rance, [Page 216]2 Sam. 22.2. This stone smote the Image on the feet, which were part of Iron and part of clay, (brake in pieces cruelty, and earthly af­fections) and became a great moun­tain, and filled the whole earth, Dan. 2.34, 35. The plots and strata­gems of men, (though the deepest politicians) are but like the Spi­ders lines and webbs, which are rent in twain with the wea­kest straw; or the smallest sprig; and it is evident, that crutches, though they help to support the body in its motion, yet they are held up thēselves, by the weak hands of the impotent commanders of them, or else they fall: but true Religion is not only baculum viatorium, the beggers Crutch, but Columna ve­ritatis, t [...]e Rillar of truth, which (without all staggering) supports the Christians Faith, and most surely fixeth and coroborateth Crowns and Scepters in their So­vereign [Page 220]power. Thus the Pro­phet counselled a great King rea­dy to be destroyed, They shall drive thee from men, and thy dwel­ling shall be with the beasts of the sield, and they shall wet thee with the Dew of Heaven, until thou know, that the most high ruleth in the Kingdom of men: Wherefore O King, let my counsel be accepta­ble unto thee, and break off thy sias by righteousness, and thy ini­quities by shewing mercy unto the Poor, if it may be a lengthening of thy tranquillity, Daniel 4.25, 26, 27. The some Prophet was as free with Belshazzar, King Ne­buchadnezzars Son, taxing him faithfully with the crying sins of Pride, Cruelty,Cum diis pugnant sacrilegi. Curt. lib. 7. and Sacrilege, But when his heart was lifted up, and his mend hardened in Pride, he was deposed from his Kingly Throne; And thou his Son hast not humbled thine heart, though thou [Page 121]knewest all this: but hast lifted up thy self against the Lord of hea­ven and they have brought the Vessels of his house before thee; and thou, and thy Lords, thy Wives, and thy Concubines have drunk wine in them, thy Kingdom, is numbred, divided, and finished, Dan. 5.23.

CHAP. LIX.

BUt most men as they are ea­siest taught by what they see before their eyes; so they are sooner led by the lewdest exam­ples, than the best rules; and if sins in fashion grow commenda­ble, and get Patrons, Rom. 1.32. how many followers shal success and prosperity (though in wic­kednesse) quickly gather? hence it is that numbers and multitudes [Page 222]prevail more with many judge­ments mistaken, than truth it self; and if it be but vogue that the vulgar may have but a little share of profit in that which is to be ruin'd, they are well plea­sed to hearken to Catilines mo­tions; and for a poor portion and pittance of expectation, and of that which can neither make them rich, secure, or happy, (if obtained) the captivated crowds are inraged, and deluded, to lift up some politique Tribunes to more Popular height and power, though to no other use or end, (though not discern'd) but as the wanton swelling waves, mount up a well rigg'd Ship, more securely to ride over them. And when the Storm begins to rise, and the Wind and Tyde turn towards an alteration, then some subtle and unquiet spirits, greedy (if possible) that they and [Page 223]their interest should guide and govern the World, strictly ob­serve the nick of time, strike fire instantly, and if they find the courteous tindar receive a spark, they blow the coal, non aliter quam scintilla flatu levi adjuta ig­nem suam explicat Seneca Epist: 95. gently at first, to light their sulphurous Match; and then, if the light serve not for their own end, the desperate Agents (as though they would anticipate the day of judg­ment) wilfully set all (that is not for their turn) on combusti­on and fire. In working of such effects, the Puritan and the Papist have been most severely active, resolving to submit and refer all Christian Power to the Presby­terian Assembly, and Consisto­ry, or to the Papal Conclave; most parts of Europe have tasted too much of the bitternesse of these two fiery spirits, as Poland, [Page 224] Germany, France, Italy, the Ne­therlands, and England, Scotland, and Ireland; besides other fa­mous Cantons and Corners of the Christian world. And, as if the an [...]ient lesson of the Primi­tive Christians were quite for­got, and praeces & lachrimae, pray­ers and tears, were laid aside, The Pulpits and Conventicles have been loudly filled with the bloo­dy noise, of Arma viri, ferte ar­ma; as though Gods service were rather to be done in a tempestu­ous whirlwind, lightening, and a crack of thunder, than in a sweet, peacefull, and gentle voice; or, as if those who pretended to be Ministers of the Gospel, and had onely Commission to shake off the dust of their shoo [...]s (where the Gospel was refused) had au­thority to shake all in pieces, and (in displeasure) might be­come as barbarous as the Cyclopes [Page 225]and Gyants of old, (quibus ludo & joco sanguis humanus) who never started at the effusion of Christian blood.

CHAP. LX.

IT agreeth with the Rules and Practice of some Statesmen, non solum tolerasse sed indux­isse sectas diversas; not only to tolerat, but to innovate new Sects, new Opinions, new Reli­gions, wher they intend to found, or inlarge, or continue their Au­thoritie, and so to ingraft vari­ous fruits on severall arms and branches of the same Tree, which might florish, and have their fee­ding from the same root. The si­militude is sounder than the sub­stance of this Parallel: Fruits and [Page 226]leaves that have only a vegetative capacity to increase and grow, may thrive from the common sap and moisture that springeth from the root, yet they seldom prosper, unlesse they be very con­naturall; but rational men, ha­ving souls of most sublime ope­rations, are full of various thoughts and imaginations; and the entertainment of fancies, and species of things, are often not what they are in themselves, and really presented, but as they are received; hence it is, that a very opinion that to one seemes as bright as the Sun, appears to a­nother as obscure and dark as Hell; and that which is tasted as sweet and pleasant as Milk, by some Palat; is disgusted by others, and loathed as Poy­son.

It is not with men, as with [Page 227]Plants, Beasts, and Birds, and the Elements, which in obe­dience to the Providence of the Creator, more easily suf­fer themselves to be mixt to­gether, according to their se­verall natures, for a Generall Preservation of the Universe: Man in the Creation was made in Imaginem Dei, to have the Rule and Dominion over these Inferiors. A subordination then, and order was appointed to Mens wills; as the Father was, in Nature and time, so he was in Honor and Order, be­fore and above the Son, the Father appointed to rule, and the Children to obey.

This Authority, and this obe­dience, was to be guided, and re­gulated by sound judgment, andNihil po­test esse di­uturnum, cui non subest ratio. Q. Cur. l. 4 reason; which (being shrewdly shaken by the laps and fall of [Page 229]man) is more clearly directed by the holy word of God, who in his great wisdom and mercy first wrought laws of justice and Go­vernment in Mans heart, and then caused moral laws written in ta­bles of stone. And here came in the visible form of Religion, which teacheth some to rule, and others to obey; and if Religion be so absolutely necessary, then certainly, unus Deus, una Fides, u­num Baptisma, una Ecclesia, one God, one Faith, one Baptisme, one Church; the Apostles golden chain of unisons Ephes. 4.4. would be the first bond of peace, as e­qually inclining the conscience to obey, as to command, where God seeth it meet, as Saint Paul con­cludeth, (and it is no light argu­ment) Wherefore we must needs be subject not only for wrath but Con­science sake, Rom. 13.5. The sen­tence [Page 229]being very terrible that go­eth before, ver. 2. They that resist shall receive to themselves damnati­on: And it is most true, that the best Christians have ever been the best Subjects, Libenter enim Religiosi subditi parent, & miti fra­ctaque cervice humanum iugum fe­runt, qui semel illud divinum; and they best bear up the yoak of Authority, and without any re­pining and reluctancy, who have first conscientiously submitted to the Divine, and express Com­mands of God: for true piety, and the fear of God, are the bit and bridle, that restrain all the rebel­lious and insolent motions of an ambitious mind. But some Po­liticians of later ages, first to creep into, and then to keep up their domination and commands, like Iulian the Apostate, propose a way that seems plausible, and [Page 230]pleasant, ut quisque Religioni servi­retinire pidus, That every Sectari­an might enjoy freely that opini­on or humour which he calls his Religion; thereby concluding, that where there were so many sects and petty dissentions, there could not be an agreement or u­nion for generall opposition; and hereby the Government became more secure in their hands, who stood at the helm and ruled all. Secondly, by this Maxim, the Potentates aym to destroy that which they most fear, and there­fore most hate, as most obnoxi­ous and destructive to their Au­thority, as Iulian designed, eo mo­do putans Christianum nomen posse perire de terris, Opt. Meli­vitan: l: 2. si unitati ecclefiae de qua lapsus fuerat, invideret. & sacri­legas dissensiones liberas esse Permit­teret, That the very name of Christian should be forgotten; [Page 231]by the sacrilegious rapines and dissentions that the Emperor permitted; thus Cato nourished petty discords in his family, that his servants might not too well a­gree amongst themselves, to co­zen their Master. This rule hath been a policy (long since) a­mongst the Egyptians, and Iapa­neers, and (as the Moderator plea, ding for a toleration of Popery presseth) in France, the Nether­land, and some other Countries; but if the Annals and Chronicles of severall Kingdoms and States, be read over, several sects, like di­fferent factions have only waited for opportunities to sub [...]u & in­slave those who were not of their judgment, and then the innocent name of Religion, truth, and Re­formation (presently) became the cloaks for rapine and much mis­chief; and wherever the variety [Page 232]of several sects are introduced or tolerated, it is most generlly true, una Religio Dominatur, reliquae, mussant & submittunt, nec ad honores aut militiam cuiquam aditus, nisi per ill am unam, That one Religion is most predominant; others are as asleep, or if awake, but in the dark or dim obscurity; & 'tis too well known to all the parts of Christendom, what privat grudg­es, dissentings, and contrary Reli­gions, and what massacers, civill wars, and effusions of Christian blood, have produced, to the ve­ry shame of Christendom it self.

CHAP. LXI.

AS the Puritan and the Jesuite agree in the way and work of insinuation to make a proselite, So they still proceed, with inde­fatigable art and pains, never cea­sing (if fecible) untill, like the serpent, having once got in the head, they wind in after the whole body, they rest not satisfi­ed in any house, untill they (with their divine pretences) scrue into a condition to give rules to all the family.

The temptation is usually made, and the design assaulted, on the zeal and favour of the Mi­stris and Lady of the house, and if she be once ingaged, there are little hopes of any quiet, if a deaf car be rurn'd to the female im­portunate motions; the Lord and [Page 234]Master of the house is some­times taken, and then (if violent­ly transported) the Presbyter and the Roman Priest carry clear­ly all before them. Then these great shaddows of holiness be­come solicitors, contrivers, coun­sellors, and have a finger in the guidance of the estate; if a mari­age be concluded without their consent, or a Will, which they make not, they take it ill, and presendy fall to new inventions how to captivate or humble the offender; and when they meet with a person resolv'd to avoid & refuse all their violent importu­nities, (as fix't neither to part with his faith nor his Religion,) (the better to serve their ends) The great examples of Christiani­ty (as they would be thought) run into deep & ridgid censures, accounting all men either very [Page 235]simple or very obdurate, that yield not to their arguments, and interested opinions; hence they proceed, with (great rancor and malice) to scandalize their bre­thren with the name and stigms of hereticks, reprobates, carnal Gospellers, and damned persons (besides those unchristian marks of greater uncharitableness) they cease not from their scan­dals (whiles men live) but pro­secure with malice after death; and because some have lived in Roman Catholick air, and there conversed (perhaps out of curi­osity, content, or thrift) with the IesuitesSir Mar­maduke Langdale, Sir Theo­phil. Gelby, &c. at Paris, and La Fle [...]che, in France, or in Italy. they have concluded them of their party, as many of the Royall party have been recei­ved as dear brethren in Scotland, and sonnes of the Kirk, because (for some other ends) they see­med to hear devoutly the irksom [Page 236]Presbyters preaching & praying zealous nonsense.

The venome of scandalous malice dyes not suddenly; the Presbyter and the Jesuite are ve­ry diligent (commonly) about the sick mans bed, where they frame all necessary discourse to self advantage, and if they meet with a temper not of their judge­ments, they flash out nothing but hell and damnation, wracking the discontented patient with distra­ction to despair; and if the party dye in the faith and profession of any other Church, yet (if it be for their purpose) it is publickly vogued, that he departed a zea­lous Presbyterian, or a Roman Catholick.

CHAP. LXII.

THe dangers being then so very terrible, and the instruments and contrivers so cunning and malignant, it were to be wished, That the great bellows of Facti­on and Sedition, (the Presbyter, and the Jesuit) might have their mouths stopped, that they might not breath so freely, and further blow and kindle the coals of Dis­sention, which have (already) so much scorcht and burnt the very bowels of the Christian Faith; as having, by a very noise of Ho­linesse, Religion, the Church, and such seeming professions of San­ctity and Piety, rob'd the Church of Truth, Christendom of Peace, and most men (meekly dispo­sed) of their Content and Quiet on Earth, and their hopes of Heaven.