Legenda lignea. Together with an Examination of Mr Birchleys Moderator, &c.
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,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 Cunningly3 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but becauſe they had acquitted themſelves from the intolerable vaſſalage of the Romiſh Authority and Uſurpation, and withdrawn themſelves from that blind obedience, which they had (too long)4 payed to the See of Rome, which is not dainty of any diſpenſations either in doctrine or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 Orders5 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 Chancellor6 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)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.
8This 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 have9 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,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 the11 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 Kings12 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: And13 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,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 old16 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 panting18 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,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)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 Aſſembly21 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 finally22 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, if23 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 Catholique24 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, and26 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 aflame27 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 the29 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.
We reſt in the Law, and make our boaſt of God, we know his Will, and approve the things that are more excellent, &c.
We therefore who teach another,30 teach we not our ſelves? we that Preach a man ſhould not ſteal, doe we ſteal? &c.
— 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. PERSECUTION31 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, out32 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. —〈…〉〈 in non-Latin alphabet 〉, 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. and33 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 quotation34 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 of35 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,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, Cain37 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 the38 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 promotion39 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〈…〉〈 in non-Latin alphabet 〉, 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, becauſe40 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 were41 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 Faith**Moderator, part. 1. pag. 2.;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 former43 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: Nor44 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〈…〉〈 in non-Latin alphabet 〉, diviſions, are ye not carnal, and walk as me•? For while one ſaith, I am of Paul, and another,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.
463 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;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 Prelacy48 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 off49 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 ſurely50 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 Fathers**Multis 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. Duritiâ51 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: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 and53 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;〈…〉〈 in non-Latin alphabet 〉, 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: Thus54 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. 1.24.55 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,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, & quibuſcunquealiis 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 puniſhable57 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 ſhe58 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 hot59 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; ſeeing60 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: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,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 for64 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 of65 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 Evangelical66 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 and67 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 determination69 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 Archbiſhop70 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 comming71 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 keeping72 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,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, and74 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 Angels**Mat. 18.10. 〈…〉〈 in non-Latin alphabet 〉., 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 righteous75 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 valuation76 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 their77 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.
78As 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 the79 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 Tabernacle80 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 by**This 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, all81 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 offend82 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 the83 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 the84 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, to85 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 they86 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.
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 the**Baronius 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, no88 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 ſome89 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,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, atqueincitamenta 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 Articles91 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 growes92 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 a93 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 by94 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 this95 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 into96 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 of97 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 according99 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 exceedingly100 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 puniſhed101 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 to102 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 their103 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 the103 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 Moderators105 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,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,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<