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but becauſe they had acquitted themſelves from the intolerable vaſſalage of the Romiſh Authority and Uſurpation, and withdrawn themſelves from that blind obedience, which they had (too long)4 payed to the See of Rome, which is not dainty of any diſpenſations either in doctrine or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 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)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.
- 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,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 hath112 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. 113And 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 into114 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 peruſal115 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,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 Romiſh117 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 boldly118 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,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 torture120 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,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,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-diviſion124 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, dull125 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. 126This 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 Catholique127 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 conceive128 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,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,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;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,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 perverſe133 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 for134 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 of135 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 on136 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 deſerves137 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 MontacuteWho 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, a138 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. 139This 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 his140 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 piſtols141 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 Miter**M. 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) where142 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 Revolted**As 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 into143 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 underſtood145 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 lookt146 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, thrown147 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 deriſion148 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 the149 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 quickly150 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, at151 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 Revolted152 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 in153 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 falſities154 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)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 own156 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,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,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 taſted159 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 in160 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 of161 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 (working162 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 ſet163 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,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, the165 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,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;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 and168 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,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 laughed172〈◊〉, 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 Rabbin173 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 and174 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,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 poyſoned176 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 crept177 (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 was178 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 publique179 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, and180 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, and181 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;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 is183 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: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 all185 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 themſelvs186 than men, when Chriſt was crucifyed, did put on the courage of Angels, when they underſtood he was riſen from the dead; recōpencing 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 theſe187 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, cōtent, 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,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,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, under191 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;) yet192 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,〈…〉〈 in non-Latin alphabet 〉, 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,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 Patient194 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 nine**S. 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 others††Mr. Hen. Cary, M. Patrick Cary. have don) to that Antient way, that according to primitive examples,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, they196 plyed at any ſtairs to get a Paſſenger. The giddy multitudes perceiving a gap open to change, thirſted and gaped**Humanum 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 great**Cardinal 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 impartial198 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 better**Julianus 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,**Ambition. hath been a temptation too prevalent with many, to change their Religion; as Seamen and Mariners ſtand over to ſeveral200 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 he201 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, as**Covetouſneſs. covetouſly and ambitiouſly,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.
EAſe, ſecurity, and**Luxury. luxury, freſh air, good cloaths, delicat wines and fruits, and all enjoyed without the noiſe of Drums and Trumpets, in peaceable Cantons203 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, ſcoffing at all things that are divine and holy,Atheiſm. hath ſeized on ſome, who preſume204 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.
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,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,Fear of want. & driven them timrouſly to206 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 over††L. 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 wiſdom207 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 courſe208 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. 209It 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 Pacis210 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 great211 Clerk, a learned Prophet, to••ll on God; and Jonahs ſin (as the Prophet confeſſed) was**Peccatum 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 their213 Teachers as follow their Commanders; It was from this very ground that Plutarch called,〈…〉〈 in non-Latin alphabet 〉, 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; Quintus214 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 arstâ215 obſidione liberatum & pleraquealia 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 almoſt216 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 and**Nihil 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 Natural217 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,) the218 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,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 Sovereign220 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 thou121 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 multitudes222 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 and223 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,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 Cyclopes225 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 and226 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 with227 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, and**Nihil potest eſſe diuturnum, cui non ſubeſt ratio. Q. Cur. l. 4 reaſon; which (being ſhrewdly ſhaken by the laps and fall of229 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 ſentence229 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, and230 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;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 variety232 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 and234 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 very235 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 Ieſuites**Sir 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 irkſom236 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.