Great Britain's little Calendar: OR, TRIPLE DIARIE, In remembrance of three days. Divided into three Treatises. 1. Britanniae vota: or God save the King: for the 24. day of March, the day of his majesties happy proclamation. 2. Caesaris Hosts: or, The Tragedy of Traitors: for the fifth of August: the day of the bloody Gowries' Treason, and of his highness blessed preservation. 3. Amphitheatram Scelerum: or, The Transcendent of Treason: the day of a most admirable deliverance of our King, Queen, Prince, Royal Progeny, the Spiritual and Temporal Peers and Pillars of the Church and State, together with the Honourable Assembly of the representative Body of the Kingdom in general, from that most horrible and hellish project of the Gun Powder Treason. Novemb. 5. Whereunto is annexed a short dissuasive from Popery. By SAMVEL GAREY, Preacher of God's Word at Wynfarthing in Norff. LONDON, Printed by john Beale for Henry Fetherstone, and john Parker. 1618. NOBILISSIMO, ET Honoratissimo Domino, GEORGIO Marchioni Buckingamiensi, Baroni de Whaddon, Regio Hipparcho, praenobilis Equestris Orcinis periscelidis Sodali, à Secretioribus Regijs Consiliario etc. Pietate, & virtute clarissimo, Bonarum Artium admiratori, & Patrono, Domino mihi unicê colendo. INter praeclaros Dominos quos Anglia plaudit, praecipuum retines ordine, honore locum. Nobilis es animo, virtute notabilis omni, dotibus excellens ingenij, & genij. Omnibus heroûm Splendescis laudibus, omnes admirantur, amant, magnificant que, colunt. Inter praecones, quorum sacra buccina cantat laudes condignas, infimus ipse sono. Primus at in votis, sipossim, posse sed imus, in votis primus, voce sed imus ego, Primus an imus ero? placidâ cape mente laborum primitias, humili dat mea musa manu. Honori Tuo addictissimus, obseruantissimusque; Samuel Garey. TO THE RIGHT Honourable, George Lord marquess of Buckingham, Master of his majesties Horse, Knight of the most Noble order of the Garter, etc. LYeurgus enjoined the people to offer little Sacrifices unto their Gods, for (saith he) they respect more the inward affection, than the outward Action: So in a Dedicatory imitation, I presume to present this little sacrifice of my future service, (oh were it worthy of your honours acceptance) unto your Honourable self, hoping your Honour will more regard the inward devotion, than the outward Oblation: and happy is this little labour, if it may merit the portion of your Noble protection, much more of your Approbation, that so being graced with the mild aspect of so propitious, and Noble a star of Honour, it may be the more welcome to the world; and others invited to read it for your honours sake, though not for the work sake. And under whose Honourable shadow may this Treatise, Britanniae vota, or, God save the King, more surely, and safely shelter, then under yours, who night and day devoutly say, and pray, God save the King: whose approved fidelity in Kings-seruice hath moved God and the King to promote you to great dignity, which you grace with such Christian, yet Courtly humility, that both in Church, Court, and Country, you are highly and worthily honoured: Herein your Honour follows those Noble patternos Celarinus, and Aurelius of whom S. Cyprian writes, * Epist. 34. In quantum gloria sublimes, in tantum vereoundia humiles, dum nihil in honore sublimius, nibil in humilitate submissius. Proceed (most Honourable) with such pious Graces, and Christian virtues to adorn your eternal mind. Emeliore luto finxit praecordia Titan. Your excellent eminency in the endowments of Nature and Grace, in whom virtue, valour, beauty and bounty, Arms and Arts are conjoined, hath made all men joyfully congratulate the amplification of your deserved Honour, whose merits march with your pursuits: So that not only genus, but genius, makes you Nobilem, & Notabilem. Vndemagis, magtsque viri nunc gloria claret. The world bestows upon you that worthy, not undeserved, Character of virtue, free from the aspersion of Court stains, that I may borrow the Poet's verse to put you on in your virtuous progress: Quô tuate virtus ducit, ipedefausto, Grandia laturus meritorum praemia.— Accept into your Honourable Patronage according to your accustomed gentleness, this weak Work of your devoted servant, who craves pardon for this ambition, in desiring to obtain your Noble favour and protection, imitating Aeschines to Socrates having; no meet thing to gratify your Honour withal, I am willing to give that I have, even myself: who will always desire to be at your honours service, — Donec haurietomnes Xanthi Phoebus aquas. And ever will pray to God, to give you happy increase of favour with God and men, and that your Noble name and same, may long flourish on earth, and be eternally blessed in heaven. Stet Domus hac, donec fluctus formica marinos Ebibat & totum Testudo perambulet orbem. For which multiplication of grace in this life, and consummation of glory in the other, my humble prayers are, and ever shall be powered forth to God for your good Honours great happiness in either World. At your honours service, and commandment I rest ever in all duty, Samuel Garey, TRI— uni DEO Votiva Britannica Tria. QVod varijs Triplicem Regem (Deus alme) perîclis incolumem liberes in columen patriae: Caelesti ut Regitriplices tria munera Reges * Baron: annal. tom. 1▪ ad an. 1. fol. 53. * Math. 2. 11. Aurum, Thus, Myrrham, Symbola sacra ferunt: Sic (ter-Magne Deus) tua magna Britannia sacrat officio summo Trina sacrificia: Aurum, firma fides; Thus, est tibi victima laudis; optima Myrrha tibi, flere, dolere mala. Aurum, Thus, Myrrham: Credendo, precando, dolendo: Turba Britanna sonat, credo, precor, doleo: Credo, precorque Deum gentis peccata dolenda condonare? fides, laus, dolor: ista Deo. Samuel Garey. 24 Martius, 5 Augustus, notusque 5 November in annos, omnibus Angligenis candida festa bonis: Martius, Augustus, quintusque Novembris ab Anglis sint semper precibus festa sacrata pijs. S. G. To the Christian Reader, saving Grace. READER, accept this imperfect work with as thankful an hand, as it is offered with afaithfull heart: if any thing in it please thee, give God the praise; let none of his glory cleave to us earthen Instruments. Si quid in hoc (Lector) placet, assignare memento * Walafri●: Strabo lib. de rebus Eccles. Id Domino, quicquid displicet, hocce mihi. I cannot expect, or hope for in this critical Age, but that this Book will fall into the hands of Carpus, as Paul left his Cloak, Books, and Parchments with him at Troas: 2 Tim. 4. 13. Yet against the scourge of malevolent tongues, I am armed with patience, and do put on the resolution of Epictetus, Si recte facis, quid eos vereris qui non recte reprehendunt, If thou dost well, what needest thou fear them who say ill? and as martial said to Laelius; Carpere vel noli nostra, vel ede tua. And there are many envious drones, who neither like to labour themselves, or love that others should bring any honey to Hive: but, Vindico me ab illis Solo contemptu: Among the Popish Sectaries this work will find an harsh encounter; yet God is my Record, I have not (to my knowledge) wronged them, their own writings, Axioms, and Actions, have (as it were with a line) chalked me out the way, wherein I have walked. The Romish Jesuits I know will rail, and rage at it, whose censure I regard, not as Cicero censured of a Gentlewoman's dancing; The better the worse: but of their censure I say, The worse, the better: Malis displicere, laudari est saith Seneca, * Epist. 77, to displease ill men, finds praise with good men. Only I crave a favourable and friendly acceptance of the judicious, sober, and indifferent Reader, acknowledging this labour required more maturity, retired, and second thoughts, than my public and private pains in my ministry could afford me: so that, Festinans canis caecos parit catulos; This work is not (as it were) Elephantis partus Long in conceiving, breeding, and bringing forth. It is rather ursi partus, An unformed Embryo, some bred, and brought to light. Whatsoever it is, read it over, before you judge; and then say with the son of Syracke, * Ecclu●. 24. 39 Behold, I have not laboured for myself only, but for all them that seek wisdom. If men lack this labour, it shall not much hurt me; if praise it, their praises are but Apocryphal: * 1 Cor. 4. 3. for I pass not for man's judgement; if the Lord praise it, it will be then praiseworthy. Bonum est laudari, sed praestantius est esse laudabilem, saith * Le moribus. Seneca; It is good to be praised, but it is better to be praiseworthy. Farewell, and help me with thy mutual prayers, and follow it with thy practice; and so I commit it to thy Christian Conscience, and thy Conscience to God. Thine ever in the Lord, SAMVEL GAREY. Ad Authorem. CAelica vota Deo pro Rege inserta Libello, Omnibus insculpat mentibus illa Deus. Summa Salus Regis, Regni sacra vota Britanni, Vt longê Laehesis regia fila trahat. Fundunt vota Patres, proceres, plebs, vine jacobe, Dulce Decus populi praesidium patriae: Hoc diadema diutene as cum prole perenni, Nati & natorum Sceptra Britanna regant. Prodiat hic labor, & si livor mordeat illum, Livoris dentes frauget & iste labor. Prodiat hic Liber, & si livor perdere tentet, Ipsum livorem destruet iste Liber. S. W. Sacrae Theol. Doct. Britanniae Vota, OR God save the King. For the King's day, the 24. day of March. This is the day of our King. Hosea 7. 5. This day is a day of good tidings, and we hold our peace. 2 Kings 7. 9 CHAP. I. JOASH the son of Ahaziah, being hid by jehosheba the daughter of King joram, six a 2 Kings 11: 3. years in the house of the Lord; because bloody Athaliah, the mother of Ahaziah, whom b 2 Chr. 22. 9 10. 11. jehu killed, had destroyed all the King's seed of the house of juda, excepting only joash, whom jehosheba the wife of jehoiadah the Priest had preserved: In the c 2 King. 11. 4, seventh year jehoiadah the Priest seeing Athaliah to usurp the Crown, calls forth the Captains, and gathers the Levites out of all the Cities of judah, and the chief Fathers of Israel to d 2 Chr. 23. 2. jerusalem: and having first bound them with an e 2, Kin. 11. 4. oath of Allegiance, then presents unto them the sacred spectacle of their Regal Sovereign; Ecce filius f 2 Ch. 23. 3. regis regnabit, Behold, the King's son must reign. He sets a g 2 King. 11. 6. 11. watch, and guard to secure and safeguard him. Lo how dangerous is the chair of State: all like officious Subjects stand to withstand the treachery of Traitors; then in a regal Solemnity they bring forth the King's Son (the joy & jubilee of all their hearts) the wished & welcome progeny of jehoshaphat, descended longo de stemmate regum, of an ancient line of Princedom: they put the Crown upon his head, they give him the testimony, they h 2 Chr. 23. 11. make him King, i 2 Kin. 11. 12. jehoiada and his sons anoint him, they all clapped their hands for joy, and with their hands their hearts, and with their hearts their tongues, till their many, yet united voices even reuerberate the air with this heavenpiercing echo, this eucharistique gratulation; God save the King. So when the days of that admired * A queen over men, a queen over herself for a maiden queen. Queen (O quam te memorem virgo?) were on earth concluded, our late deceased Sovereign Queen k Mundi totius una decus: Beza Epigram: in class: hisp: Anno 1588. Elizabeth (of most famous and blessed memory) than the Foxes of Babylon, who had lain in ho●es XLIIII years, began to threaten, as Esau did his brother, l Gen. 27. 41. Ad certum tempus sunt Christiani, postea peribunt, & redibunt Idola: verum tum cum expectas miserinfidelis ut transeant Christiani, transis ipse sine Christianis, Aug. in P s. 70 The days of mourning for my father will come shortly, then will I stay my brother jacob: the day of her death the dawning of their desire: for than they thought, like Bustards in a fallow field, to raise up themselves vi turbinis; the Papists hoped then to have raised their religion by a whirlwind of rebellion, but our pacator orbis, which was Constantine's praise and title, frustrated their bloody hopes: and as Paterculus saith of the Roman Empire after Augustus' death, that there was great expectation of much troubles, but, tanta fuit unius viri maiestas, ut nec bonis, neque contra malos opus foret armis; there was so great a Majesty in one man, that there was no use of Arms for good men, or against bad men; So the great Majesty of our succeeding Sovereign King james, as learned, virtuous, and religious a Prince as any under m Quo nil praestantius orb; nobiliusque nihil nostro sol aspicit aevo. the roof of Heaven, calmed all the storms, and imaginary tempests which were feared and expected; so that the world did see, Sol occubuit, nox nulla secuta est: Our Sun did set, and yet no night did follow: the enemies Mortua regina & quasi non est mortua, quia reliquit similem, plus quam fimilis hic. of England saw it then to their grief, who hoped that when the Sun went down, some erratical star should shine; but still the Planet keeps his course, Phoenixlike a new, and yet the same renewed: So that Pythagoras transmutation herein holds, eadem anima in novo corpore, an alteration in sex, yet of the same condition: both peerless Paragons, and princely patterns for the perfection of Princes. To leave the one, who now lives a glorious Queen in Heaven, behold our dread Sovereign, the Augustus of this latter world;— praeteritis melior, venientibus author: a King not only virorum, but sacrorum, a defender of men, and Defender of the Faith, Rex idem hominum, Christique sacerdos. Now to our great joy, and comfort of great Britannye, his majesties happy and auspicious day of that most welcomed & applauded proclamation (God save King james) hath annually xv times roused, and revived— toto divisos orb Britannos. The n Quem beneficia accepta memorem non reddunt, is gravius supplicium meretur. Chrysost, de Sacerd. lib. 4. remembrance of the blessings it hath brought by God's great mercy with it, both spiritual and temporal, should move all that live under the wings of his peaceable dominions, to lift up hearts and hands to the King of Kings, to multiply his days as the days of Heaven, to save him from all conspiracies, treasons and rebellions, to pray for him, as the Christians prayed in old time for their Kings yet heathens, wishing them vitam prolixam, imperium securum, domum tutam, exercitus fortes, senatum fidelem, as Tertullian writes, o Tertul. in Ap●log. c. 30. A long life, a quiet Empire, a safe Court, strong Armies, a faithful Counsel; yea with David p Psal 132. 18. , that God would cloth all his enemies with shame, but upon him his Crown to flourish. Let the united voices of his majesties populous Kingdoms send up to Heaven their cordial and continual acclamations, God save the King; let the echo resound in Heaven as servantly, as the noise of the Romans did in applause of Flaminius, generally calling him, Saviour, Saviour; the noise whereof was so violent and vehement, that (as Plutarch q Plut. in vita Flaminij. writes) it made the fowls of the air fall down dead: or as the r 1 Kin. 1. people of Israel did to Solomon, when he was created King in Gihen, and anointed there by Zadock with an horn of oil taken out of the Sanctuary, the s 1 King. 1. 40. people piped with pipes, and rejoiced with great joy, so that the earth rang with the sound of it, t 39 blowing their trumpets and saying, God save King Solomon. So let all the people within his highness Dominions lift up their hearts and hands, blow their trumpets, ring their bells, frequent their Churches, saying and praying, God save the King Corporally, Spiritually, Politically. CHAP. II. AND surely we are fallen upon the times, wherein Proditor est martyr, coeli certissimus hares. by some, rebellion is counted a spice of devotion; Traitors encalendred for Saints or Martyrs: — vis proditoria nomine vocatur nou●, Romana virtus. In the Jesuits School nothing is so rife as the theoric and practic of Prince's Murder. Mariana u Mariana de reg. lib. 1. c 7. prescribes to traitors rules and cautions for poisoning Kings, and highly commends King-killers, praeclare cum * Maria. p 60. Vid: orat: sixth: Qt habit: in consistoria, & Saunders: Fra: de Verone: Azorius: Philopater: Allen, & aly: rebus humanis ageretur si multi &c. It were a merry world if there were many of that kind: so Six●us Quintus makes a long oration to praise that Friar who killed Henry the third the French King, styling it rarum, inanditum, memorabile facinus. Dolman, Cymanea, Rosseus, Fewardentius, Bellar. Becanus, Suares and others hold the like traitorous assertions, Subditos posse deprivare reges à Papa excommunicatos, vita & regno: Subjects may deprive Kings of their lives and kingdoms; thinking of Kings royal blood, as Maximinus x Tertul: in Apol. said of Christians blood, Christianorum sanguinem dijs victimam esse omnium gratissimam; the Christians blood is the most acceptable sacrifice to God: as Seneca falsely Spolia opima Jovi: Sen. Prosperum scelus vocatur virtus. thought, that there is no sacrifice more acceptable to God than a Tyrant offered in sacrifice; and most wickedly Guignard called the murder of Henry the French King by poisoned knives, committed by two jacobin Friars, heroicumfactum, & donum spiritus sancti, A most heroical Act, and the gift of the holy Ghost. So that the upstart Champions of the Church of Rome, having contemned God's precept, Nolite tangere etc. y 1 Chr. 16. 22. Touch not my anointed, and both by pen and practise labouring to be the devils empirics to let out the blood of Kings; it is the duty of all good Subjects duly and daily to pray unto God, to reveal and revenge all the mischiefs and machinations of the sons and servants of the purple whore z Reu. 17. 46. which is drunken with the blood of Saints, and with the blood of the Martyrs of Christ jesus; a Machau: Princ. c. 11. Purpurati pontificij omnium matuum authores sunt, etc. The purple Romanists have been the prime instruments of most pernicious actions. And therefore let all the people of great Brittany join as their loyal obedience binds them to their necessary service) both in hearts and voices to almighty God, (the protector of Kings) to b Psal. 21. 8. 9 find out all his enemies and make them like a fiery oven in the time of his anger, to confound all their conspiracies, making them like the grass c Psal. 129. 6. on the house tops, which withereth before it come forth; saying and praying; God save the King. CHAP. III. THE causes and motives to induce all good subjects to this Christian service and loyal duty (to pray continually for the preservation of the King) be many and manifold; I will but touch some of them, and leave the rest to Christian remembrance: for Brevitas sermone tenexda. The first is the Apostle a 1 Tim. 2. Paul's precept, ante omnia, before all, that Supplications, Prayers and Intercessions, and giving of thanks be made for Kings etc., and renders a powerful motive to persuade all, consisting of three benefits b Tribus argumentis ostendit orandum esse proregibus, quorum duo sumpta sunt ab effectu utili: Pisc: in locum. arising from it: 1. a quiet and peaceable life: 2. in all godliness and honesty: 3. this is good and acceptable in the sight of God; The King's preservation is our preservation, his welfare is the weal of our Commonwealth; reip. foelicit as non potest esse absque Principis felicitate, saith Pliny, c Plin: 2 Panegy. ad Traianum. A Country is unhappy under an unhappy King; so that if people desire to live a quiet and peaceable life in all godliness and honesty, let them like dutiful members pray for the prosperity of the supreme head, for if he fall upon the rocks, they are like to come to ruin: Rex sapiens est stabilimentum populi. Wisd. 6. 24. Vt ratis in scopulos errat peritura latentes, Nullus ubi celsa puppe magister adest: As a ship whose Pilot perisheth, is driven upon the rocks, and so is cast away; even so, how can the ship of State sail with a prosperous wind, whose regal Pilot suffers ship wrack? Regal adversity is the harbinger of popular calamity, wherefore if Subjects desire to be happy themselves, let them continually pray for the happiness Rex si bonus est, nutritor est tuus, si malus, tentator tuus est: Aug. ser. 6. de verb. dom. secund: Math. of their Sovereign, whose prosperity is the Axis or Cardo, the very foundation of their temporal felicity. 2 Motive is the great difficulty in the right managing of the regal office, and therefore had need to be assisted with the frequent and fervent prayers of the people, imploring divine wisdom, to direct the heart of their Sovereign, for it is Ars artium, the Art of Arts, rightly to rule Bellua multorum capitum: homine nullum morosius animal nec maiori arte tractandum: Sene. and govern commonwealths; this many-headed multitude so divided in Faction and action, scarce two, quibus una vox, aut votum, of one mind or mould; Peace pleaseth Cato, War Pompey: the Soldier cries Arma virumque cano; The Merchant, da pacem Domine: Brutus desires a Commonwealth, Caesar a Monarchy, Cicero's counsel is, seruiendum tempori, but Lentulus thinks that the voice of a flatterer; in the d Quot capita tot sententiae, quot homines tothumores, quot humores tot mores: Lipsius. popular sort, as many heads as hearts, Scinditur incertum Studia in contrariavulgus: So that to reconcile, and to reclaim to unity and unanimity this Babel of men, had need of e Exod. 18. 19 jethroes' head; Be wise O ye Kings, and learned ye that are judges of the earth, f Psalm. 2. 10. saith David: they had need of great wisdom who are rulers of such popular flocks; and therefore Solomon showed himself wise, who in the entrance into his regal throne g 2 Chr. 1. 10. craved of God wisdom, and knowledge to judge the great people; that I may say with the son of wisdom, h Wisd. 6. 21. If your delight be then in Thrones and Sceptres, O Kings of the people, honour wisdom, that you may reign for ever. David's prayer should be the supplication of all Kings; difficilis est gubernatio mea, ne me deseras domine senem. The office of a King as it is glorious, so it is i Magna seruitu● est magna fortuna, nam ipsi Caesari cui omnia licent, propter hoc ipsu multa non licent. Seneca consolat. ad Polybium. Reges vigilant, cum Subditi dormiunt: etc. Plut co, ad principem indoctum. laborious; Caesar sleeps not all the night but makes a Tripartite division of it; one part to rest, the second part to study, the third part to military matters; Agesilaus had no leisure to be sick (as he said) such was his regal employments; The regal Diadem is subject to sundry cares, which moved Tigranes' King of Armenia, to say that if the perils and perplexities which accompany it, were duly weighed, Nemo coronaem humi iacentem tolleret: None would lift up the Crown to the crown of his head. Indeed the Crown brings content, command, pleasure, profit: juvenal: Quicquid conspicuum est pulerumque ex aequore toto resfisciest, ubicunque natat: What delicates soever the world affords, the Crown D●adema spinaru, & gemmarum. Miseros esse principes si intelligent sua mala, miseriores si non intelligunt: Erasmus. commands, but withal, many perils and cares wait upon the Crown, night and day troubled with public affairs, to prevent foes abroad, and foes at home; we of the inferior rank take our rest, when as they that sit at the stern of State have broken sleeps. And therefore as the k Eph. 6. 18. 19 Preces sunt arma caelestia quae stare faciunt, & teldivina omnes hostes vincere. Cypr. lib. 1 epist. 1. Apostle desires the Ephesians, to pray always with all manner of prayer and supplication in the spirit, and watch thereunto with all perseverance and supplication, for all Saints, and for himself, that utterance may be given unto him, to open his mouth boldly, to publish the secret of the Gospel; so ought all good subjects to pray always with all manner of prayer and supplication in the spirit, that God would enlarge with heavenly wisdom, the heart of our Sovereign (and the King's l Prou. 21. 2. heart is in the hand of the Lord) and furnish him with all blessed gifts, suitable to perform his royal Task, making him as wise as m 2 Chr. 1. 21. Solomon, as religious as n Psal. 27. 4. David, and as zealous as the good King o 2 King. 22. 19 josias; defending him from all foreign, or domestical conspiracies; saying and praying, God save the King. CHAP. FOUR AND truly there be five things (to name no more) which all good Subjects owe unto their Sovereign: 1. is Prayer. 2. Obedience. 3. Honor. 4. Service. 5. Tribute. And if any subject deny any one of these, the King may take him by the throat and say a Math. 18. 28. Solve quod debes, Pay that thou owest. 1. First is Prayer; to pray for the King's preservation on earth, and salvation in Heaven. The heathen Chaldeans may learn Christians this lesson, who cried to their King b Dan. 3. 9 Nebuchadnezar, O King live for ever. As King c 1 Kin. 8. 34. 36. Solomon prayed for his people, so ought his people pray for him, saying of their Lord the King, as King David speaks of the Lord of Israel, Blessed d Psal. 106. 48. be the Lord God of Israel for ever and ever; and let all the people say Amen: saying to the King as Amasa and his company said to David. e 1 Chr. 12. 18. Thine are we O David, and with thee O son of Ishai; peace, peace be unto thee, and peace be unto thy helpers, for thy God helpeth thee. That tongue that will not pray for the peace, prosperity, and preservation of their anointed Sovereign, is such a tongue as the Apostle james f jam. 3. 6. speaks of, fire, & a world of wickedness, and is set on fire of hell: for, justus nunquam desinit orare, nisi desinit justus esse, saith Austin, the just man never ceases to pray, unless he cease to be just: much less should he cease to pour forth fervent and faithful supplications for the King, that under him we may lead a peaceable life in all godliness and honesty. Such ungodly and undutiful subjects as will not unloose the strings of their tongues to pray for the safety and felicity of the King, we wish that they were like the men at the river Ganges, who (if we credit the report of Strabo) have no tongues: g Math. 5 29. better it is to enter into the kingdom of Heaven losing a member, then having such an ungodly member to be cast into hell fire. But herein many times the tongue is more officious than the heart; with tongue they cry Hosanna h Matth. 21. 9 , but in heart, like jews wish crucifige; with a verbal service many abound crying and cringing, ave Rex; but withal ave Maria, and that will never make a good prayer. A King had need call to his subjects, as God to his servants, i Prou. 23. 26. Quod cor non facit, non fit. da mihi cor, give me thy heart; the world is full of fair tongues, but false hearts: none but the great searcher of the heart, hath a window in the heart to see who honour with lips, and their hearts far from him. So that Kings had need examine their Subjects as k john▪ 21. 15. Christ did Peter thrice, diligis me? dost thou love me? The world hath bred so many professors of the Popish doctrine of devilish equivocation, and so many Parasites profound in the Art of dissimulation, that many men are like Goodwin Sands, in dubiopelagis terrave, doubtful whether belong to sea or land; temporizers or neuters, like the l Reu: 3. 15. Church of Laodicea neither hot nor cold, either Prince or Pope please them, they will hear a Mass next their heart for their morning sacrifice, and our Church's Sermon or Service for their evening Incense, like the Chameleon — tetigit quoscunque colores: Assume any shape fashionable to the time: to whom God will one day say, Because thou art m Reu: 3. 16: lukewarm, neither cold nor hot, I shall spew thee out of my mouth. I have read n Lipsius' Politic. 3. c. 20. how a certain King of Tartary, writ to the Polonians then wanting a King, that if they would choose him their King, he would accept it upon these terms, Vester pontifex, meus pontifex esto, vester Lutherus meus Lutherus esto; but the Polonians rejected the request of this Lukewarm King (and yet in Poland are sundry religions, so that if a man have lost his religion, he may find it there) with this wise and worthy answer, Ecce hominum paratum omnia sacra, & Deos deserere regnandi causa; behold a man ready to forsake both God and Grace to get a Kingdom. Such as these study Machiavelli more than the Gospel, o Machiau: princ. c. 3. temporis liberalitate fruendum esse, fashion themselves to the favourable fortune of the time, and think themselves happy (as he p Mach: prin: c. 25. counts those Princes happy, illum felicem principem existimo, cuius in administrando consilia temporum conditioni respondent, whose counsels are successively correspondent to the condition of the times.) The prayers of such temporizers (whose tongues may flame, but their hearts are as cold a a stone) are abominable in the sight of God: Esto religiosus in Deum, qui vis illum Imperatori esse propitium, saith Tertullian q Tert. Apol. c. 34. . The Lord is far off from the wicked, but he heareth the prayers of the righteous, saith r Prou. 15. 29. Solomon; God will not hear the prayers of these Church-neuters, no more than the Idolatrous jews, s Ezech. 8. 18. Though they cry in my ears with a loud voice, yet will I not hear them. And therefore that we may perform our first bounden duty unto the King, acceptable unto the King of Kings, in making hearty and humble prayers for the protection and preservation of his Majesty, let all the people in his Realm from high to low, from great to small, do this comfortable and Christian service fervently, feelingly and faithfully unto the Lord night and day crying and craving, God save the King. The Lord hath commanded this duty to pray not Orate pro regibus etiam iis qui gentititer vixerunt. Optatus Milevitan: lib: 3. only for good Kings, but even for bad Kings. When Paul gave that Apostolical counsel, 1 Timothy, z. 1. 2. to pray for Kings, Caligula, Claudius, or Nero, most bloody Pagan Emperors then reigned. t Baruc. 1. 11. Pray for the life of Nebuchadnezar King of Babylon, and for the life of Balthasar his son, that their days might be on earth as the days of heaven; So the u jer. 29▪ 7. So Abraham prayed for King Abimeleck. Gen. 20. 27. So Jacob blessed King Pharaoh. Gen. 47. 10. Lord commanded the jews to pray for the peace of the City of Babylon, where Nebuchadnezar reigned. If then the Lord charge and command to pray for such Governors as were Pagans, Persecutors, Idolaters, Infidels; how devoutly & deeply are all loyal subjects bound to pray and to praise God for the blessed government of Zealous & Christian Kings, and to beseech Pro se orare neoessitas cogit, pro aliis charitas, pro regibus fidelitas: Chrsyost. God with prostrate souls to defend their Sovereigns from all the treacherous trains and rebellious plots of foreign foes, or home-born parricides, corner-creeping Jesuits and judasses, and to implore the hand of Heaven to sentinel over them; and to endue them from above, with the gifts of knowledge, prudence, justice, temperance, fortitude, clemency, with fervent zeal of God's glory, love to the Gospel, and never-ceasing care for the general welfare of their public charge? Let us spend our spirits day and night in these prayers, that a gracious blessing may be evermore upon our Sovereign and his Seed, to prolong his days with health and honour on earth, and with immortal happiness in Heaven. Amen. CHAP. V. THE second general duty of all subjects, is Obedience, and that before God a 1 Sam. 15. 22. is better than sacrifice b Obedientia victimis praeponitur, quia per victimam aliena caro, per obedientiam voluntas nostra mactatur. Greg. lib. 35. mor. The enemy opposite to Obedience is rebellion, compared by c 1 Sam. 15. 23. Samuel to the sin of Witchcraft, the very Chaos of confusion, containing nothing else but mischief and murder, discord and desolation, — congestaque eodem Non bene iunctarum discordia semina rerum: ovid. As rebellion is most odious and detestable, so is obedience commendable and acceptable, and this is of three sorts: 1. Obedire Deo per hominem, 2. Obedire Deo, & homini, 3. Obedire Deo, potius quam homini. First obey God by man. 2. Obey God and man. 3 Obey God rather then man. We need not write how God is to be obeyed before all, and above all; nullius prohibitio divinis valet obuiare praeceptis, nullius iussio praeiudicare prohabitis: Gods Precepts may not be countermanded by man's prohibitions, nor God's prohibitions, prejudiced by man's precepts: God is to be obeyed in every thing, simpliciter; man is to be obeyed, secundum quid, respectively, so far as his commands be consonant to God's Laws. St Austin gives all a good rule for obedience; bonis in malo scienter non obedias, nec malis in bono contradicas, willingly & wittingly obey not good men in the performance of ill, nor disobey ill men commanding things good; but God himself commands obedience to his e Rex est animata Imago Dei. breathing Images, whom he himself styleth f Psal. 82. 1. 6. Gods; the mortal pictures of immortal God; Dexteri digiti divinae manus, quae regit orbem, the right fingers of that heavenly hand which ruleth all: Reges sunt homines ante deum, g King's have a three fold image of God in them. I in their birth of freedom: 2 in their baptism of Christianity: 3 in their place of Sovereignty. dei ante homines, saith Lactantius, Kings are men before God, and Gods before men. Astra Deo nihil maius habent, nil Caesare terra, Great is the glory of that God, who makes these Gods h King's are Gods 1 by Analogy. 2 by Deputation. 3 by Participation A King differeth from his people in use, not in stuff. Basil: Doron lib. 2. . Quantus Deus est, qui Deos facit? Austen. Imperator omnibus maior est, dum Deo solo minor est, saith * Tert: lib: ad Scapulam. Tertullian. The Emperor is greater in dignity then all mortal men, only inferior to the immortal God; and as h Epist: ad Theod: prefixa lib: adverse: julian. Cyrillus writes to Theodosius the younger, vestrae Serenitati nullus status est aequalis, No mortal state equal to your Excellence; or as i Paraenet. num: 21. Agapetus to the Emperor justinian, Se non habere quenquam in terris altiorem, None on the earth higher than himself: for as k Lib: 3. contra Parmen. Opiatus, Super imperatorem non est nisi solus Deus qui fecit imperatorem, Above the Emperor is none, but only God that made the Emperor: or as St Chrysostome l Hom: 3. ad pop: Antioch. speaking of the Emperor Theodosius; Non habet parem ullum super terram summitas & caput omnium super terram hominum, He hath no equal upon earth, the supreme head over all men on earth. Lo, now you Popes of Rome, where were your triple Crowns? your Mitres, if you had any, then stooped to the Sceptres: then m Rom. 13. 1. Paul's precept was in date with you, Let every soul be subject to the higher powers, which since you have rejected, or neglected as Apocryphal: then n Greg: 9 lib 1. decret: tit. 33. c. 6. Gregory's allegory had been a fond hyperbole, Ad firmamentam coeli, etc. in the firmament of heaven, that is, in the universal Church, God made two great Papa à Deo constitutus est super gentes & regna, ut evellat, & dissipet, aedificet & plantet, & quanta est inter solemn & Lunan differentia, tanta est inter pontifices & reges. Innocent in c: sollicitae: 6. de maior: & obed. Vide Bonif: 8. extravag council: tit: de maior. & obedi. lights, that is, two great dignities, Pontifical and Regal; that which rules the day, that is, spiritual things, is greater than that which rules the night, that is, carnal or temporal things: as great a difference as is twixt the Sun and the Moon, so great is there twixt Pope and Kings, saith Gregory. Indeed of latter times the Popes have claimed a triple Crown, Celestial, Terrestrial, Infernal, intruding into the regal Chair: forgetting o Ber: de consid: lib. 1. c. 6. Bernard's counsel to Pope Eugenius, Your authority stretcheth unto crimes, not unto possessions, wherefore do you thrust your sickle into another's harvest, or encroach upon others limits? now they usurp and arrogate a place of pre-eminence above Kings and Emperors: Divisum imperium cum jove Papa tenet. Forgetting S. p 1 Pet 2. 13. Peter's rule, though boasting of Peter's right, Submit yourselves unto all manner of ordinance of man, for the Lords sake, whether it be unto the King, as unto the superior etc. subijci domino temporali, propter dominum aeternum, as excellently Austen, q Aug: in Ps. 124. To submit themselves unto Temporal Lords, for the eternal Lords sake. But leaving the favourites and followers of that r Reu. 17. 1. 2. great whore which sits upon many waters, with whom have committed fornication the Kings of the earth, and which hath shaken off the yoke of obedience from the Kings of the earth; Let us look upon that place of S. Peter, s 1 Pet. 2. 13. exhorting all to obedience, Submit yourselves &c. propounding certain arguments or reasons to enforce it: t Vide Piscat: anal, in locum. 1. propter dominum: for the Lord's sake, Vt honoremus Deum, qui hanc obedientiam nobis praecipit; that so we may honour God who hath commanded this obedience. 2. ut evitemus poenas violatae justitiae civilis, that we may avoid the punishments of disobedience to the Magistrate, sent ad ultionem maleficorum, for the punishment of ill doers, v. 14. 3. ut adipiscamur laudem ac protectionem contra iniustos, that we may get praise and protection against the wicked by our obedience; ad laudem recte agentium, v. 14. to the praise of them u Rom. 13. 3. that do well. So the Apostle Paul in that excellent Lecture of obedience, foreseeing that City would be the mother of rebellion, and that her Governor like the Prince of the The Roman city first taking her original from a traitor to his country, afterward founded with murder, hath spilled more blood, then spent mortar, etc. Lanquet Chron: fol 35. Every soul without exception, reservation, or equivocation. Air should bear rule in the children of disobedience, lays down a general and substantial foundation for obedience, Let every soul etc. No * Si quis tentat excipere, conatur decipere, Ber: epist. 42. ad Archiep. Sen. exception or exemption of Pope or Priest, * Omnis anima subiecta essee debet potestatibus super eminentibus, ergo Papa debet esse subiectus Caesari, etc. Pisc: anal. super locum. omnis anima etc. etiamsi Apostolus, evangelista, Propheta, saith Saint Chrysostome upon that place; though an Apostle, an Evangelist or a Prophet, yet let him be subject to the higher powers, which Augustine, Chrysostome, and the best Ancients confess and affirm to be potestates saeculares, the secular powers, and so acknowledged by the jesuit x Disp: 10 in Rom. 13. v. 1. rationes ductae ab honesto, vitili, iucundo. Vti Gorran: in locum. Pererius, to be temporal powers: and the Apostle enforceth all to this obedience by three reasons. 1. Drawn, à causa procreante, the efficient or procreant cause of government, For there is no power but of God, and the powers that be, are ordained of God, vers. 1. 2. Drawn, ab effectu pernicioso, from the pernicious effect of disobedience, Whosoever resisteth power, resisteth the ordinance of God, and they that resist shall receive to themselves condemnation, or judgement, v. 2. 3. Taken A beneficio, or ab effectu utili, from the benefit or profitable effect of obedience, For he is the Minister of God for thy wealth, v. 4. Concluding that obedience is necessary, Non solum propter timorem sed propter conscientiam, v. 5. Not only for fear, but for Conscience sake. So again the Apostle y Tit. 3. 1. Paul lays down his Apostolical lesson to his son Titus. Put them in remembrance, or admonish them, that they be subject to Princes or Principalities and powers, and that they be obedient etc. Nay indeed it is, naturae thesis, z The beasts obey the Lion, the birds the Eagle, the fishes the Whale, etc. Rex unus est apibus & dux unus in gregibus. Cyprian de vanit. Idol: The Cranes have their Captain, quem ordine literato sequuntur. Hieron. epist, ad Rusticum. nature's theme to obey Princes, and of this theme Grace is the Hypothesis. Look upon the silly Bees, the best emblems of obedient Creatures, painful in their labour, dutiful in their life, their king being safe, they are all at unity, Rege incolumi, mens omnibus una; Amisso, rupere fidem, constructaque mella destruere.— So long as their King is well, they follow their work; but being lost, they leave and loathe their Honeycombs, and when their king waxes old and cannot fly, fert ipsum turba apum, they carry him on their wings, Et si moritur, a Pet: Chry. in Policrat. lib. 7. moriuntur & ipsae: And if he die they die with him, as some write. Behold how nature hath stamped obedience by instinct to Bees, to be subject to a superior in their kind; how much more should nature, reason, and grace, stamp obedience in the hearts of Christians, knowing that without a kingly government, Kingdoms are thraldoms, remota justitia quid sunt regna nisi magna latrocinia, saith b Aug. de civit. des lib. 4. c. 4. Austen, Take away justice, and what are kingdoms but dens of thieves? Take away obedience to government, and that were miscere terris Tartara, make earth and hell all one, but only in name. There is not wanting divine precepts, or divine patterns, to allure loyal obedience: take two in stead of many; the first and best of all, our Saviour Christ, c Math. 3. 17. in whom God is well pleased: and the second, David, d 1 Sam. 13. 14. a man after Gods own heart: Our Lord and Saviour jesus Christ (yet God and man) in the days of his flesh disdained not to obey such as were in authority, e Math. 22. 21. commanding to give unto Caesar that which is Caesar's, and paying f Math. 17. 27. tribute to Caesar for himself and Peter, by the hands of Peter, though Peter's supposed successors will pay none. And though our Saviour Christ received manifold injuries and indignities from unjust and faithless Governors, yet he never moved rebellion or resistance, but digested all with patience and obedience, knowing that the powers that be are ordained of God: telling Pilate that unjust judge, that his power was g john. 19 11. Datadesuper, given him from above; for the h Wisd. 6. 3. rule is given of the Lord, and power of the most high: Deo obediendum est propter se, tanquam summo domino, magistratui propter deum tanquam illius ministro; saith one, i Piscat. anal. in Matth. 22. 21. God is to be obeyed for himself, being chief Lord, the Magistrate is to be obeyed for God, as being God's Minister or deputy. So that the pattern of Christ's obedience to temporal powers, Omnis Christi actio est nostra instructio. must be our platform of instruction in the duty of obedience. 2. David's obedience to King Saul is very commendable and remarkable: Saul was a k A Tyrant by abuse of power, not by usurpation. Tyrant, & sought without cause or colour to kill David; yet David often hazarded his life and limbs against Saul's enemies the Philistines, evermore testifying his prompt obedience and service to his Sovereign; and when this King Saul (like that other l Acts. 9 1. Saul) breathing out threatenings and slaughter against David, following him to the wilderness of Engedi (where David used pia fallacia, hid himself in a m 1 Sam. 24. 4. Cave) and had opportunity to cut off Saul's head, as well as the lap n 5 of his garment; or if he were timorous to dip his hand in blood, as once a Gregory o Greg: lib. 7. epist. 1. willed Sabinian to tell the Emperor, exciting him against the Lombard's, Timeo Deum, & metuo habere manum in sanguine alicuius, I fear God, and am afraid to have any hand in blood: (oh that Popes had now hearts like Gregory, fearful to p Pope julius the second by his means in 7 years destroyed 200000 Christians. Geneb. shed blood) if I say David had such a qualm of fear come over his heart, lo, the q 1 Sam. 24. 8. hands of his servants ready to have done it, and scarce could be kept from it, only David doth terrify them from doing it: r 7 The Lord keep me from doing that thing unto my Master the Lords Anointed, to lay my hands upon him, for he is the Lords Anointed. Dum timuit oleum seruavit inimicum, as excellently s Lib. 2. adverse: Parmenianum. Optatus, in fearing the anointing, he preserved his enemy. But after this obedient fidelity performed by David to King Saul, behold the sickness of that Tyrant, suspicion moves Saul still to persecute David, the Ziphims t 1 Sam. 26. 1. tell Saul, David hides himself in the hill of Hachilah. In a word, David might have killed Saul sleeping, or if he would not himself do it, u 8 Abishai offered his service, I pray thee let me smite him once with a spear to the earth, and I will smite him no more; but still see how obedience holds his hands and moves his tongue, Destroy * 9 Principem occidere piaculum est. him not, for who can lay his hand on the Lords Anointed, and be guilt less? And afterward Saul being slain, and a certain Amalckite hoping to have been a happy Post in telling x 2 Sam. 14. David, Saul is dead, and showing David that he hasted y 10 Saul's death, (though z 1 Sam. 31. 4. Saul himself had acted the Prologue of his own death, this made the Epilogue of his life) and brought the Crown in his hand, (a tempting bait to get praise or pardon) yet all in vain: how wast thou not afraid to put forth thy hand to destroy the anointed of the Lord? saith a 2 Sam. 1. 14. 15. David; and commands his servant to give him legem talionis: to kill this King-killer, though by consent and entreaty. Sic pereant, & qui moliri talia pergunt. So let them perish, who such deeds do cherish. What do all these particulars summed up together, but infer this Ecce, b john 1. 47 Behold a true Israelite in whom is no guile; Behold a good Subject in whom is no treason? David was not sick of the King's evil, Treason: he was not like the Popish Jesuits, who dispute against Kings altogether in Ferio; labouring to verify iwenal's verse, Ad generum Cereris sine caede, & sanguine pauci— descendunt reges.— All their arguments and actions like Dracoes laws, bloody: but David was not matriculated in the School of Traitors; ever obedient and loyal to his Sovereign, faithful in his obedience, adventuring his body & blood for the service of Saul, in defence against his enemies, and might truly say with Scaliger in his warfare, for King Saul's welfare: Pugnavi pedes, eques, adolescens, juvenis, miles, praefectus, certamine singulari, in obsidionibus, in campo civili, in excursionibus, in exercitibus saepius vici: aliquando victus sum, corpore, non animo, non virtute, sed facto, etc. As virtuous and valorous Scaliger writes of himself: so David oftentimes fought against Saul's professed enemies, Goliath the Philistine, the Amalekites, &c: as from the seventeenth Chapter of the first of Samuel, almost to the end of that Book, is the very muster Book of David's wars for Saul's welfare: so that I may say with c Lucianus in Scytha. Toxaris, who seeing his Countryman Anacbarses in Athens, told him, that he would show him all the wonders of Greece at once, viso Solone, vidisti omnia: so I may say, viso Davide, vidisti satis. The obedience of David to King Saul is sufficient to instruct a Subject. Lucanus— Quid satis est? si Romaparum? If this be not sufficient, nothing will suffice; but the enemies of Caesar's will peradventure reply and say; God save good Kings, but for bad Kings (say they) we pray God, or good men send them to their graves: and this doctrine de depositione regis, dispositione regni, aut deprivatione vitae, to depose a King, or dispose of his Kingdom, or deprive him of his life, if he be not (as they count) Catholic, the resolute generation of martial Ignatius Loyola d Hassenmull: lib. de ord.. Pope. Paul. 3. established the order, An. 1540 Ignatius Loyola the first named in the Bul. Pet. Maffe. vit. Loyol. lib. 2. c. 12. Potestates quae sunt, à Deo ordinatae sunt: hic est ut gentilem in potestate positum honorificemus, licet▪ ipse indignus sit, qui Dei ordinem tenens, gratias agit Diabolo. Potestas enim exigit, quia meretur bonorem, August. quaest. ex vet. test. c. 35. Malus magistratus, est dei vicarius: Art. Comment: in 13. Rom. , (their first Founder) modern Jesuits, do with all might and main labour to maintain, & quod nequeant calamis, aut calumniis, veneficijs & parricidijs tentant: Where their Pens fail, their Pikes and Poisons follow; we will but touch it now, for we shall handle it more at large hereafter. It is an easy task to show, that loyal obedience is to be performed to wicked Kings, as our former instances of the best note, Christ's obedience, and David's obedience to Saul, make it manifest; it is due to them, omni iure naturali, civili, morali, municipali, divino; by the law of nature, civil, moral, municipal, divine: we will only prove it due by the last, by divine law; if that prove it, who dare deny it? The Apostle Rom. 13. 1, makes the matter plain. Let every soul be subject to the higher Powers, for there is no power but of God, &c: from which place I argue thus. All Powers that are ordained of God, must be obeyed: The higher Powers (be they good or bad) are ordained of God. Ergo— to be obeyed. We may corroborate these two propositions by manifold places, as Proverbs 8. 15: By me King's reign, etc. Reges in solio collocat in perpe●…, job 36. 7: he placeth them as Kings in their thrones for ever. Sometimes God suffers the hypocrite to reign, job 34. 30. I gave thee a King in my anger, and took him away in my wrath, saith the Deus regnat per se, reges per Deum. Deus coeli & terrae vere proprietarius, reges coloni & Emphyteutae junius Brutus quaest: 3, vind. contra Tyrannos. Lord to Israel, Hosea 13. 1●: Thou couldst have no power except it were given thee from above, said Christ to Pilate, john 19 11: Give ear all you that rule the People, all your power is given of the most High: Wisd. 6. 3. Touch not mine anointed, 1 Chron. 16. 22: be they good, be they bad, touch them not; e Rome▪ 12. 19 vengeance is the Lords, not man's. Man must not meddle in God's matters, Who f 1 Sam. 26. 9. can lay his hands on the Lords Anointed, and be guiltless? Though they grow defective in their high office, yet still remain Kings, because enthroned by God. Cuius jussu nascuntur homines, eius jussu constituuntur g Iraen. lib. 5 con. haeres. principes, saith Iraeneus: Ind illis potestas, unde spiritus, saith i Tertul. Apologet. c. 30 Omnes sub rege, & ipse sub nullo, nisi tantum sub Deo. Tertullian; the King's Commission is sealed by the hand of God, and though it run, durant divino beneplacito, yet man cannot, nay must not cancel it, for that were Bellare cum dijs, War with God: — Princeps, seu bonus seu malus, a jove; ornes, si bonus, sin malus est, feras: Saith the wise Heathen. The power of good Kings k Bracton: sive iubente sive sinente deo: Aug: cont: Faust. Manich. lib. 22, c. 7 is by the special ordinance of God, of evil by his permission; the first are insignia miserecordiae, badges and pledges of his mercy; the second are flagella vindicta, the scourges of his fury. So l Esay 10. 5 Or as one of the frederick's, malleus orbis, or Otto, Pallida mors. God called Ashur the rod of his wrath, and Attyla called himself flagellum Dei, the scourge of God: and Tamberlayne in his time termed Ira dei, terror orbis; the revenge of God, and terror of the World. Saul was a tyrant King, yet David m 1 Sam. 24 6 trembled to touch the skirts of his garments: what greater tyrant than King Pharaoh? yet Moses neither had, nor gave any commission to the Isralites to rebel; he makes no law, or Book, De justa abdicatione, either to dispose or depose him from his Kingdom. Nabuchadnezar a wicked and idolatrous King, yet God n jerem: 25. 9 calls him his servant, and though he commands the three children to be put into the fiery o Dan. 3: 21 Aliud est servitus animae, aliud corporis etc. vid. Aug. de vera relig, c. vl. timo. Oven, they offer no violence or resistance, Dant Deo animam, corpus regi: Commend their souls to God, and committing their bodies to the King. Horat: Tollere tentat illustres animas impune & vindice nullo: Saint p Baro: Tom. 11 An. 45 Peter who wrote his first Epistle in the time of the reign of that wicked Emperor Claudius, as Baronius conjectured, exhorts all people to fear God, and to honour the King, 1 Pet. 2. 17: and that for the Lords sake, v. 13. Yet this Claudius was a most wicked Emperor, maintaining many Ethnic superstitions and worship of Idols, he was (as Suetonius q Sueton. c. 34 writes of him) Natura saews, sanguinarius, & libidinosus, r 33. by nature cruel, bloody, and libidinous; yet to this Emperor a Tyrant and an Infidel, Saint Peter exhorts the faithful jews to obedience: Saint Paul who lived under the same Emperor (as s Rhemist. in tab: Paul. some do think) writes to the Romans the Emperor's Subjects, exhorts all to submit themselves, not in any colourable or dissembled obedience, but propter Conscientiam, v. 4: for conscience sake. Let us hear a voice or two of the ancient Fathers that lived in old time: Tertullian (who as t In Catalogue: scriptor: Eccles. Jerome saith) flourished under the reign of Severus the Emperor, who was a great Tyrant, an Infidel, and an enemy to Christianity, who in the fifth persecution after Nero, troubled the Christian World, Saevissima persecutione, with most cruel persecution (as u Baron, An. Christi 205. some write), yet teacheth that all Subjects should both Bene velle, bene dicere, & bene facere, wish well, speak well, and do well for the Emperor, the which threefold Bene comprehends all loyal duties: The first Add Cor. 2. Ad Linguam: 3. Ad opus; as the * jansen. c. 40: Concord. jesuit rightly teacheth, in thought, word, and deed, to be obedient. So justin x Apolo 2: Ad Anton: Imperat. Martyr, in the name of all Christians speaks to the Emperor Antoninus, an infidel and a persecutor y Bellar: in Chronol: , in these words; Nos solum deum adoramus, & vobis in rebus aliis laeti inseruimus: We worship only God, and in other matters are joyful to serve you. So Saint z Ambros. Epist. lib. 5. Epist. 33 Ambrose would not wish the people of Milan to disobey the Emperor Valentinian, yet a favourer and follower of the Arrian Heresy: If the Emperor (saith he) abuse his imperial julianus Imp: Apostata habebat sub se Christianos milites, quibus cum diceret producite aciem & obediebant ei● cum autem dicit, producite arma in Christianos, tunc cognoscebant imperatorem caeli: Ambros: 11 quaest: 3: Can. julianus. authority to tyrannize thereby, here am I ready to suffer death; we as humble suppliants, fly to supplication: if my Patrimony be your mark, enter upon it; if my body, I will meet my torments: shall I be dragged to prison or death? I will take delight in both; Oh Theological voice, Oh Episcopal obedience. These were the voices of the holy Fathers in the ancient times: I but, will some Popish Adversary to the regal supremacy reply, the times must be considered, the people wanted power to resist. No, no, that was not the matter: when julian did domineer, who was an Apostate and an Idolater, as a August: in Ps. 12●. Austin; yet his Soldiers, who were for the most part Christians, did obey him without resistance in all military matters and public services, yet they then had power to have resisted him; for most of julians' Army did consist of Christians, as their Socrat. lib. 3. ca 22 voices to jovinian his Successor declare, Omnes una voce confessi sunt se esse Christianos, as b Ruff. lib. 2. histor. c. 1 Regi ethnico fidem non praestare nefas. Ruffinus records it; with a general voice they all confessed themselves Christians: So Constantius and Valens wicked Emperors, and favourers of the Arrian Heresy, yet we do not read of any of the Orthodox Christianity, that disobeyed them by rebellion or resistance. Then Bellarmine's c Bellar: lib. 5 de Rom. Pon: c 7 doctrine was not in date, Non est legitimum, etc.: It is not lawful for Christians to tolerate an heretical King: his reasons I take to be (as d De Rome Pontif. lib. 5, c. 7 he writes) because Reges coronas & sceptra ab hominibus recipiunt, & adeorun placita tenent, Kings do receive their Crowns and Sceptres from men, and hold them at their pleasures. Strange stuff: for Kings receive their Crowns Ego unxi te in regem super Israel. 2 Sam. 12. 7 from God, as Ps. 20. 3, and are enthroned by God, By me King's reign, Pro. 8. 15: They receive their throne from God, as Queen e 2 Chro. 9 8 Patriarchae vel alij. Reges unctia Deo, ante unctionem materialem: Aug: in Ps 140. Deus est Rex omnis terrae: Ps. 46. 7 & Dominatur in Regno hominum, & cuicunque volucrit, dat illud, Dan. 4. 22 Sheba tells Solomon; Diadema regis in manu dei, Esay 62. 3: Sedebat Solomon in thron● dei, 1 Chro. 29. 23: Reges in solio collocat in perpetuum, job 36. 7; the anointing is Gods, With my holy oil have I anointed him, Psa. 89. 20. The Crown, the Sceptre, the Throne, their anointing, all from God; styled by God, Vncti dei, Gods Anointed; Where is the Popes or People's claim? what interest have any (except God) in King's Crowns? who can remove whom God appoints? who can deprive whom God approves? yet these absurd f Non tenentur nec debent Christiani, tolerare regem infidelem, quia de iure humano est, quod hunc aut illum habeamus regem Bellar. de Rom. Pont. lib: 5. errors (formenta romanae Cathedrae, the corrupt leaven of Rome's pharisees and Popes Parasites) are moulded out by the mouths of Cardinals, that I may say with the Poet Juvenal; Adscelus atque nefas, quodcunque est. purpura ducit: Sat. 13. The purple servants or scarlet sinners of that purple woman, are become as Trumpeters to the World, to sound forth false alarms of disobedience to encourage people's rebellion. Tantum relligio potuit suadere malorum? Quaepeperit, scelerosa atque impia facta. But to leave these proud Cardinals (enemies to Caesar's) who think their red Hat equal to a Regal Crown who yet of late from a small beginning g Resp: Epi: Eliens. ad M. Tort. in initio: Molineus in Senatuscons: Eran: num. 58. (Origine parochi tantum sunt, manipulus Curatorum) or raised specially by two Popes, Innocentius the fourth, and Paulus the second, to such an height, that now, Capita inter sidera condunt. They will write with Cardinal Wolsie, Ego & Rex, I and the King; and are too busy about Kings, either to animate Traitors, or alienate Subjects from obedience unto Kings: Let us I say, leave them a while, and listen to Solomon (who was wiser than all of them,) My son ( h Pro. 24. 21. 22. saith he) fear the Lord and the King; and meddle not with them that are seditious; for their destruction shall rise suddenly, and who knoweth the ruin of them both? Let us learn this lesson from our i Math. 22. 21. Saviour, to give unto Caesar that which is Caesar's: to give loyal obedience, for it is Caesar's royal due. So our Saviour k Math. 23. 2. 3. again commands the multitude that they should obey the Scribes and pharisees, who did sit in Moses chair, to observe and do what they did command. In all things (not repugnant to God's Laws) we must and aught to l Pietatis interest, ut pij debitam magistratibus obedientiam deferant: Aret. in Rome 13. obey Kings; yet if they command contrary to God's commands, than we must follow the m Acts 4. 19 Apostles rule and practise, rather to obey God then man; and to remember S. n Aug: 11. quaest: 3. Ca: qui resistit. Hîc contemn potestatem, timendo potestatem. Aug. ser. 6. de verb. dom. second Math. Immensa est iurisdictio Dei; regum dimensa, illa est infinita, haec praefinita, Jun: Brutus. Augustine's counsel, Si Deus aliud iubeat, aliud Imperator? quid iudicas? maior potestas Deo, da veniam ô Imperator, tu carcerem, ille gebennam minatur: If God command one thing, and the Emperor another thing; what judgest thou to be done? God's power is greater, give leave o Emperor, thou dost threaten prison, but God hell. God that made these gods ought to be obeyed before them, and duty binds, that God who is the King of Kings, the maker and master of all Kings (omnes Reges eius pedibus subiecti, all King's subject, & subjects of that great King,) should be obeyed by them all, and before them all. Yet for all this we must not rebel against a King, if he command contrary to God's Laws, but imitate the three children: m Daniel. 3. Regis voluntas fiat aut a nobis, aut de nobis. obey in body, and resist in spirit; Regi qui potestatem habet super corpora nostra, corporaliter subiaceamus, sive sit Rex sive Tyrannus, nihil enim hoc nobis nocet, ut spiritualiter bene placeamus Deo spiritu, saith n Theophy: in Lucam c. 20. Agents, if good Princes, Patients, if bad. Theophylact: we must prostrate ourselves to the King, who hath power over our bodies, be he a King or a Tyrant, for this nothing hinders us spiritually to please the God of our souls. Indeed it may happen that Potens, the Ruler, is not of God, as the o Osee 8. 4. Lord complains; They have set up a King, but not by me, they have made Princes and I knew them not, As also the manner of getting Kingdoms is not always of God, as Aquinas upon the 13. of the Romans rightly determines it, or as p Aretij comment. in 13. Rom. Aretius; multa a Deo sunt, quae tamen non confirmat, sed quodammodo obiter ingrediuntur, Deo tamen sic disponente, at tamen non ordinat, hoc est, non approbat, Many things are by God which he doth not confirm, falling in as it were by the way upon the world by God's permission, yet God disposing so, but not ordaining, that is, not approving them. For example, q Balaeus in vi●. Alex. 6. vide Mach. princ. de hoc Alexandro c. 18. & Guicciardine hist. lib. 2. Alexander the sixth obtained the Popedom by giving himself to the Devil; r Tileman in 13. Rom. Phocas by sedition got his Empire; Richard the third came to the Crown of England (as s Polyd. virg. hist: Anglic. lib. 25. Potentia a Deo, abusus a Diabolo: Musculus. Difference twixt Persons & Powers, Persons may be intruders, but Powers have God for their author. Theoph. in Rom. 13. some write) by killing his Nephews and other of the royal blood; and so of many others that have aspired to thrones, viribus & fraudibus, by force and fraud: such are Rulers, rather Usurpers, yet not of God; for God effects nothing but he effects it by good means, so that there is a difference twixt Potens and Potentia, twixt Rulers and Powers: bad Rulers are by the permission of God, not by the ordination of God, as the Apostle saith, Rom. 13. 1. And there is no power but of God; if they be godly powers, than I may say with Austin, t Aug. epist. 166. Caesari vices, & imaginem Dei in terris gerenti nos vero cord subijcere: Chrytreus enarr. in Mat. 210 Quod iubent Imperatores, jubet Christus, quia cum bonum iubent, per illos quis jubet nisi Christus? What Emperors command, Christ command's, for when they command good, Christ commands by them: and the contempt offered to such good Rulers is a contempt of God, as the Lord said ●o Samuel, They have not cast thee away, but me, ne regnem super illos, 1 Sam. 8. 7. lest I should reign over them: Contemptus magistratuum redundat in contemptum Dei: The contempt of Magistrates is a contempt of God, saith. u Aret. come in 13. Rom. Aretius: and so the Apostle, Whosoever resisteth the power, resisteth the ordinance of God, qui unum laedit, alterum laesit. To conclude, this second duty of Obedience and Allegiance to Kings, is by all true subjects faithfully and loyally ever to be performed, being a duty necessary for two Necesse est subijci necessitate institutionis divina & necessitate naturae, quae ordinavit ut sa ieates stultis praesint: Art: come. in 13. Rom. respects: 1. Necessitate praecepti: 2. Necessitate finis: First God by manifold precepts commanded obedience to be given to Rulers and Kings. Secondly, by the benefits government affords, without which all Commonwealths were mothers of common woes, and would become the very shambles and slaughter-houses of Christian blood, if that obedience were not given to Rulers that bear the sword. The kingdom of hell (which is the kingdom of confusion) could not stand, * Mark 3. 22. 26. Diaboli regnum admittit principatum sine quo non constaret. Corrumpitur & dissoluitur imperantis officium, si quis id quod facere iussus est, non obsequio debito perficit. Gell: lib. 1. Ps. 45. Psalmus Propbeticus continens Prophetian de Christo, cuius figura Solomon. Pisc, Ibidem. being divided, (wanting Belzebub their Prince) but should presently, as one day it shall most certainly, come to desolation. Seeing therefore obedience to Kings is a duty so necessary for all subjects, acceptable unto God, profitable to ourselves, without which Kings nor Kingdoms cannot stand, Church nor Commonweal cannot long continue; Pura conscientia praestemus, quae propter conscientiam praestanda sunt: Let us perform and practise this duty of obedience with a pure conscience, which for conscience sake must be performed, evermore honouring and obeying our dread Sovereign, (the golden head of great Britain) beseeching God to prosper him in his glory, and to pierce with sharp arrows, the hearts of his enemies, as the Psalmist of Solomon, Psal. 45. 5. evermore obeying and praying, God save the King. CHAP. VI THE third duty of Subjects to be performed Regum cibus est ●enos: Alphonsus. to the King, is Honour; S. a Pet. 2. 17. Peter commands all Subjects, Fear God, honour the King. S. b Rom. 13. 7. Paul exhorting all to submit themselves to the higher powers, concludeth, Give honour to whom ye owe honour: so the Lord himself in the fifth Commandment chargeth all to honour Father and Mother; in which precept as most Nomine parentum intelliguntur omnes superiores aut quicunque nobis praesunt. Vrsin: Catech. in quinto praecepto. old and new writers well observe, Kings and Magistrates are understood, being political Fathers, Patres patriae, Fathers of the Commonwealth, Nutricij patres, c Esay 49. 23. Nursing Fathers of God's Church and people. And this duty (to honour the King) obligeth all by a threefold bond, Ex Praecepto By Commandment, Ex Maledicto By Punishment, Ex Praxi: By Practice. First by Precept, God in his Law hath commanded it. Math. 22. 21. Secondly by Punishment; for God hath put a sword in their hands to cut off such as dishonour them. Thirdly by Practice, our Lord and Saviour with his Disciples did preach and practise obedience, honour, and reverence, evermore to be given to Kings and Potentates. And this word honour, signifieth all that duty whereby the renown, dignity, reverence, and high estimation of the King may be preserved and unblemished, and it reacheth unto our thoughts, words and works: 1 to honour him in our hearts and thoughts: Curse not the King, no not in thy Qui de cord non venit honour, non honour sed adulatio est: Ber. in Cant: thought, for the fowls of the heaven shall carry thy voice, and that which hath wings shall carry the matter, saith d Ecc e. 10. 20. Solomon. 2 Honour him in thy words, seek not by bad and wicked speeches to disesteem the dignity of their sacred persons, for they are Gods deputies, and he that despiseth the deputy, despiseth him that appointed the deputy: wherefore God made an express precept; e Exed. 22. 28. Thou shalt not speak evil of the Ruler of thy people. And St. f Jude 8. Jude hath marked those for filthy dreamers, Qui dominationem spernunt, Maiestatem blasphemant, Who despise government, and speak ill of them that be in authority. Beware of unseemly, unreverent, or contemptible speech; which might diminish or distain the excellency of God's Lieutenants; much less revile, mock, scoff, or curse them; abuses most disloyal, dishonourable, and worthy of g Such were Parsons, ●ozius, Reynolds, Gifford etc. slanderous Rebels of Queen and state. death. It was a wise and worthy answer of Count Charles h Estate of Engl. fugit. to one at dinner, disparaging our late Queen (of famous memory) saying, his Table never gave privilege to any to speak unreverently of Princes; Male de me loquuntur homines, quia bene loqui nesciunt, faciunt non quod mereor, sed quod solent, saith Seneca, Epist. 77. 3. Honour the King in all thy actions, to be ready to defend the honour and renown of our gracious Sovereign, both by * Tacitus said to railing Metellus, Tu dedicisti maledicere, ego maledicta contemnere. St. Austin wrote these verses over his table: Quisquis amat dictis absentum rodere vitam, hanc mensan vetitam noverit esse sibi: Possidon in vit: August: Gen. 18. 2. Next God, we must honour those who are in the place of God: Herman: explicat: Decalog. word and sword. In his presence use all lowly reverence, (bowing thyself as Abraham to the three Angels) down to the ground. It was a rare act and royal speech of Don john King of Arragon, Father unto Don Ferdinando King of Castille, both meeting at an assembly in Victoria; the Father King would not suffer his son to give him the upper hand, saying: Son you are the chief and Lord of Castille, whereof we are descended, so that our duty towards you as our King and superior, is far above that duty of the Son unto the Father: — Regem— semper honorandum sic dij voluistis habere. And indeed all good people did ever honour their anointed Sovereigns; David, Solomon, with the rest of the Kings of Israel, how honourable and glorious ever accounted in the eyes of their Subjects. Vbi honor non est, ibi contemptus est, saith Jerome, where honour is absent; there contempt is present, and to contemn these regal children k Psalm 81. 6. of the most High, is to contemn the most High himself. And truly the most dishonourable contemners of Regal Diadems are the flattering Pseudoli, the parasitical magnificoes of the Papal Mitre: for to extol the one, they extenuate the other; they honour, yea rather dishonour their Pope with blasphemous titles, * Gratian: can. 17. Dominus noster Deus Papae, Our Lord God the Pope; or l Aluar. Pelag. de planctu Ecclesiae: lib. 1. c. 37. Vid: Greg. lib. 6. ep. 30. & lib. 4. epist: 34. & 38. 39 & 36 Papa dicitur caeleste habere arbitrium, & ideo etiam naturam rerum immutat substnatias unius rei applicando alteri, & ideo de nihilo potest aliquïd facere gloss. libri decret, Tit. 7. c 3. Extra ius, contra ius, & supra ius omnia posse. Decius. Papa participate utramque naturam cum Christo; or vicedeus, supreme head of the Church. Which title one of the Gregory's, named the first, called Titulum stultum, superbum, perversum, scelestum, prophanum; and styled john the Bishop of Constantinople, who affected this pontifical sublimity, Lucifer, supra astra caeli exaltabo solium; and of all flattering Sycophants (the trencher-wormes and platter-friends to Popes of Rome) were some of the clawback Canonists, who by hypocritical and hyperbolical praises, were the first dreamers of Pope's supremacy; and since them many Friars and Jesuits have beat their brains to make the Regal Sceptre stoop to the Pope's Mitre, styling their Pope's superiors to all Emperors, supreme vice-gods, Gods on earth, King's triple crowned, judges of all the earth, heads of the faith, the high Bishops, Monarches of the whole world: so that m Bellar: in resp. ad Gersó consid. 11. Bellarmine saith, it is hard to describe what the Pope is, such is his greatness; Yea sacrilegium est disputare de potestate Papae, saith n Victor relect. 4. de pot: Papae: & council: propos: 16. Victoria, It is a kind of sacrilege to dispute or argue about the power of the Pope: Potestas spiritualis, & temporalis in uno eodemque summo pontifice est utraque in summo, saith o Sylu: de Papa par. 2: Non de potestate Papae inquirendum, cum primae causae nulla sit causa: Baldus in cap: Ecclesia. Sylvester, Spiritual and Temporal power in our high Pope, is in the highest point and degree. Nay it was not only the base flattery of mercenary vassals, and private Proctors and Promoters of the Chair of Rome, but also practised by counsels giving the Pope, the sublimity of the true Antichrist: as the last Council of Lateran p In 9 & 10. sess. gives to Pope Leo the tenth, Omnem potestatem in coelo & in terra, etc. verifying S Paul's description q 2 Thes. 2. 4. Vid. lib. sanct ceremon lib. 1. sect. 7. c. 6. To the Pope as to Christ, let every knee bow: Capiststra: de author. pap. & council. pag. 94. of Antichrist, exalting himself above all that is called God, and fitting as God in the Temple of God, showing himself that he is God. It was strange impudency of that impostor and crouching Parasite Gabriel to add a fifth Evangelist to the four, and to offer this title (Quintus evangelista) to Clemens the eight; and it was as great arrogancy in Clemens not to reject it. r Tom. 6. in append. Baronius acknowledges it, and puts it into his Annals. It would make a man wonder to read the immodest and immoderate folly The Pope hath an heavenly judgement, and maketh that to be the meaning which is none: for his will is a Law; De transtat: episc c. quanto in glossa. Omnes principes orbis terrarum pontificem honorant & colunt ut summum deum. Blondus lib 3. Rom. instaur. and flattery of Pope's parasites; saying, That though the Pope should carry many souls to Hell, yet, Nemo poterat dicere Papae, cur ita facis? Dist. 40. c. si papa. And again, s Benedict: a benedict: praefat: ad antithes. Papa volens nolens errare non potest, Though he would he cannot err; or as Canus saith, Privilegium infallibilitatis habet, He hath the privilege of not erring, which yet is incident to t Humanum est errare. humanity: in the Pope's breast is erected the Monopoly of the infallible spirit of our Saviour. Or again, Papa potest conficere nowm symbolum, & multiplicare articulos fidei, & in omnibus articulis multa addere, saith u Sum: De excel. pont. q 59 art 2. Austinus de Ancona, The Pope can make a new Creed, and add more articles to our belief. Thus, thus, these paltry and palpable parasites would have their Pope like the * Esay 14. 12. 13. 14. The Pope hath the same power that Christ had to rule over all nations & kingdoms. D. Marta. part. 1. pag. 45. de iurisdict Athanes epist: ad solit. v●ti agentes. son of pride, which cast lots upon the Nations, saying, I will ascend into heaven, and exalt my throne above beside the stars of God: I will ascend above the highest of the clouds, and I will be like the most Highest. So they go about to make him as proud as Typheous the Giant, who would have an higher firmament under which he might walk, and bigger stars to give bigger light, otherwise he would pull them down and fight with jupiter. So that he is grown to that height of pride, as Constantius the Emperor once said of the Pope, Quod ego volo, pro canon sit, What I will, shall stand for a commanding Canon; veryfying a Tyrant's voice, like a Nero, or a Nimrod, Sic volo sic jubeo, stat pro ratione volunt as. And indeed the Popes of Rome are so proud, that they would have Kings kiss their feet, or hold their stirrup, or crown Emperors with one foot, and y Polychronicon. lib. 7. Frederick, Barbarossa, Henry 4. & Rich. 1. basely used. strike it off with the other: tread z Naucl: pag. 8●6. upon their necks, abusing that place of a Psalm 91 13. Gregory the 7. sets down these among the Pope's privileges, that Princes must kiss Pope's feet, etc. Baro. Anno 1078. n▪ 32, Greg. 7. epist. l. 2, ep, 55. Scripture, Thou shalt walk upon the Lion and Asp, the young Lion and the Dragon shalt thou tread under thy feet. Henry the fourth walked three days at the Pope's gate in frst and snow bore footed: Abbess Vrsp. Platin, in vit. Gregor. 7. Dishonouring Gods high Lieutenants, debasing that dignity which is the highest upon earth, seeking to have the superiority above them, to depose them from their Kingdoms, and deprive them of their lives; witness the Bull of Pius Quintus against Queen Elizabeth of happy memory, wherein as Gabutius a popish writer saith, b In vita Pij 5. de Angl. Cogitabat Pius reginam è medio tollere, Pius did think to have made Queen Elizabeth away; or as c Catena: pag. 113 Catena another Papist, Pius omni studio faciendum curavit, ut incolarum animos ad Elizabethae destructionem facta rebellione commoveret, Pius took care and study to bring to pass, to move by rebellion the minds of the inhabitants of England to the destruction of Queen Elizabeth. So as we may say of Popes, as the people of Pilate, d john. 19 12 You are not Caesar's friend; loath that they should wear a Crown of gold, and therefore would give them a Crown of thorns, and crucify to death Vnctos Domini, the Anointed of the Lord, at the jews did Vnctum Dominum, the Anointed Lord. The times were, you gave Emperors and Kings more honour, more obedience, when as you acknowledged yourselves their vassals, and reverenced and obeyed Waltram: Theod: Aniem: de priuil: Imperij. them for your Lords; as for a long time the Popes did to the first Christian Emperors: yea the Election of the Pope was a long time in the emperors hands, who had the right of choosing the Pope confirmed by a Synod of the Popes to Charles the great: e Liberat. breviar. Leo the first with many of his Bishops, used their knees, entreated the Emperor and his Wife for a Synod. And then no doubt but you gave them honour and homage too, and you also were forced to pay then money to the Emperor for confirmation, and this lasted 700 years after Christ, as Historians f Sigeb: in Chro: ad ann. 683 & Luitprand: in vit. Agathon & Anast, in vit. eiusd: Agath: & Herm: Conrade: ad ann 678. write; nay not only elected by Emperors, but also rejected and deposed from your popedoms (if the Emperor found any good cause for it,) as the g Luitpr. hist. lib. 6. c. 10. 11. Emperor Otho deposed Pope john the twelfth. h Marian Scot Sigeb. abbess Vrsp. ad ann. 1046. & Platin. in vit. Grego 6. Henry the third, Emperor, deposed 3. Popes, as Benedict the ninth, Sylvester the third, and Gregory the sixth, and other Emperors have done the like. Then the Spiritual and Temporal sword was not in the power of the Pope, (as since Gregory i In C unam Sanct. extr. de maior. & obedien. the eight said:) the Emperors had it in their own hand, and then you feared them, if not honoured them as you ought. But after that Gregory the seventh, otherwise called Heldebrand, began bacchari in Caesarem & Caesareos, to play his hellish part, to seek to deprive of his Empire Henry the fourth: for this Heldebrand was the first that ever attempted such a Luciferian pre-eminence, if the k Otho. frisingen's. lib. 6: cap. 35 Historian do write true: Lego, & relogo, saith he; Romanorum regum, & imperatorum gesta, & nusquam invenio quenquam eorum ante hunc à roman Pontifice excommunicatum, vel regno privatum, I read over and over the Acts of Kings and Emperors, and I find nowhere any of them before this, excommunicated of the Pope, or deprived of their Kingdom: but this Pope's enterprise had a suitable success; for by the Council of Brixia he was dejected out of the Popedom for it, and Concilium Brixiense: 1083. Abbas uspergensis: Sigeber. An. 1084. Antoninus. Sigeb. ad Ann. 1085. Vsperg. in Anno, 1089. Suadente Diabolo, ut supra. vid. card. Benno: in the life of Gregory 7. being in extremity, calls one of his best beloved Cardinals to him, and confessed to God, Saint Peter, and the whole Church, that he had greatly offended in his Pastoral charge; Et suadente Diabolo contra humanum genus iram & odium concitasse, By the devils persuasion he had raised up wrath and hatred upon Mankind. Well, this Heldebrand (whose Orator was the Devil) was the first that attempted to depose Emperors; and since, that Prince of the Air, who bears rule in the children of disobedience, hath moved Peter's false friends, and Kings foes, to follow the hellish steps of proud Heldebrand, seeking to depose Kings, to dispose of their Crowns, and deprive them of their lives, to excommunicate them, to free subjects from their allegiances, to excite Arms against them, to make Martyrs of King-killers, every way labouring to disparaged their sacred Persons, diminish their Regal rights, encroach upon their Prerogatives, altogether contemning Peter's Precepts, yet arrogating Peter Place; Honour the King. How dishonourably and contemptibly (that Milo who bore the Pope on his shoulders) Cardinal Bellarmine writes of Kings; That they are rather slaves than Lords: De Laicis, c. 7. Not only subjects to Popes, to Bishops, to Priests, but to Deacons: Depontifice, lib. 1. c. 7. That Kings have not their authority immediately from God, nor his law, but only from the law of Nations; De cleric: c. 28. That Churchmen are as far above Kings, as the soul above the body, De Laicis. c. 18. That Kings may be deposed by their people for divers respects; De pontific. lib. 5. c. 8: That obedience due to Kings, is only for certain respects of order, and policy; De clericis. cap. 28: His works are full of such foul and false assertions; base, bald, and blockish Paradoxes, repugnant to all Scripture, right, and reason: that he may say with the Poet; Hoc equidem studeo bullatis ut mihi nugis, Pagina turgescat.— Many of his propositions so dishonourable, and injurious to Kings, that to confute them, Non opus est verbis, sed fustibus: Arms, not Arts should beat and break in pieces such pernicious Paradoxes. But to leave these Machiavelismes of the Conclave, (dethroning Kings to enthrone Popes) let us learn of God, with what honourable titles, and high prerogatives in the Book of God they stand possessed: There they are called l Ps. 82 6 Gods, and Children of the most High: The m Chr. 4. 18 Lords Anointed, The n 2 Sam. 14. 20 Angels of God, o 2 Sam. 21. 17 The Light of Israel p 2 Sam. 3. 1 Sitting in God's Throne, q Rom. 13. 1. 4 The Higher Powers, the Ministers of God, r Luke 22. 25 The Kings of Nations that bear rule; every where with variety of such high and stately Titles, great Prerogatives, commanding every s Rom. 13. 1 soul to be subject to them, that he who should go about to impair their honour, must first infringe the Book of God. Unworthy is that Creature to breath the Air, which denies honour to the breathing Image of God, his anointed Sovereign, or with unreverent action, or elocution, enterprise to debase their sacred Sovereignty; such tongues are worthy with Dives to be tormented, or with Progne to be cut out, or with Nicanors to be divided in crumbs for Birds, that will not honour with tongues, and honour with hearts their anointed and appointed Kings, the earthly pictures of the King of Kings. And not to travel so far as foreign Climates, to teach them (to honour Kings) let our speech be bounded within the circumference of his highness Countries, People (above all other Nations) bound to honour and obey our gracious Sovereign. We blessed with a King of incomparable wisdom, Rex natus & ad Regna natus, descended of blood royal: t Eccles. 10. 17 A blessedness to a Kingdom, when a King is the Son of Nobles, and much more of noble virtues, prudent in a peaceable government, complete in the perfection of Learning; ears may overcome eyes, to hear the wisdom of our Solomon: and which is most of all, and best of all to be extolled, sincerely, and sound religious, labouring to make his Kingdoms, by advancing evangelium Christi, Regnum evangelii: A trusty defender of the true Faith, Tam Marti quam Mercurio, both by Pen and Pike ready to defend Religion against superstition; Calamo & cuspide. often hath he entered into Theological disputes, and foiled Rome's most illustrious u Car. Bellar. Card. Perron. Cardinals: Yea, his majesties dinners like Salomon's Table, making Auditors say with * Pro. 16. 10 Solomon; A divine sentence shall be in the lips of the King; or with wisdom herself, x Pro. 8. 6 Hear: for I will speak of excellent things, and the opening of my lips shall teach things that are right. A Patron of the Church, and a Promoter of the Gospel; as y Cic. in Hortens. Hortensius raised up eloquence to Heaven, that he might go up with her, so our dread Sovereign advances the Gospel, the Jacob's ladder to climb to Heaven by it. Macte virtute: sicitur ad astra. I am unable and unfit to make the Map of our King's perfections, De ipso ipsiloquuntur Antipodes; not any Zone habitable wherein his glory hath not habitation: and they say, We must praise a King as we honour God, Sentiendo copiosius quam loquendo; and herein such plenty of praise is offered, that— Inopem me copia fecit. Xenophon might see that in our virtuous King james, which he wished in his King Cyrus: O fortunatos Anglos bona si sua norint; Oh happy we, if we be thankful for our happiness: Nihil his bonis accedere potest, nisi ut perpetua sint, Nothing can augment our earthly joys, but to make these lasting: and thanks be to God, our Sovereign hath, I think, already out-lasted the Regency of a dozen Popes. Hominum brevis, regum brevior, pontificum vita brenissima, saith Petrarcha; Of all men the Popes have shortest lives, but God grant our Sovereign Nestor's days, wishing for him as Martial did for trajan, Lib. 10. Epig. 34. Dij tibi dent quicquid (Princeps august) mereris, Et rata perpetuò quae tribuêre, velint. Long may this glorious Candle of Israel last, who as upon this day was proclaimed with infinite joy, received with peaceable entry, enthroned with glorious investiture, and hath hitherto governed with admired wisdom, comfort and content of all good Subjects; so still to continue in all Princely prosperity, and to hold the Sceptre of great Britanny with a tripled addition of years to come for the years past; wishing in desire, though it cannot be indeed Da spatium vitae, multos da jupiter Annos Iwen. Sat. 10 His egonecmetas rerum, nec temporapono, Imperium sine fine dedi:— Add to his days of the days of Heaven, that he and his posterity may here sit upon the regal Throne, so long Et caeptis non decrit fas●hus hares. as the Sun and Moon endureth. — Haec regnd tenere, Et natos natorum & qui nascentur ab illis: That all his Subjects may ever pray for him, obey him, and honour him; aswell in deeds as words, hea●ts as tongues, saying and praying; God save the King. CHAP. VII. THE fourth duty of Subjects, to be duly rendered and tendered to their anointed Sovereigns, is loyal and faithful service, thinking themselves (as Tiberius said of his People) Homines ad servitutem nati, Men borne to do them service: And therefore it was a commendable order (as a Praef: Com. in Epist: ad Rom. Quireip. hostis est; is civis esse nullo modo potest. Cic. in Cat. 4 Melancthon records it) that every Citizen did swear, taking a corporal Oath, Pugnabo pro sacris pro legibus, pro aris, & focis, & solus, & simul cum aliis; & ne patriam meam deteriorem qua accepi, posteris tradam, omnibus viribus enitar, I will fight for Religion, for our laws, &c: alone & with others, and I will with all my might rather endeavour to better, then to make worse my Country to posterity; acknowledging themselves servants to their Country, and vowing their best endeavours to do her faithful service. So all true subjects are bound by the Laws of God and men, to be faithful servants to their Sovereigns: and if they neglect or reject this duty, I may say to them as b 1 Sam. 26. 15. 16 David did to Abner, Ye be worthy to die, because ye have not kept your Master the Lords Anointed, because you have not been faithful servants to your anointed Sovereigns. If any c Ester 2. 21. 22 Bighthan or Teresh seek to lay hands on our gracious Sovereign, with faithful Mordecai and Ester speedily prevent it by revealing it: If any d 2 Kin. 6. 12 King of Aram takes counsel with his servants against the King of Israel, with faithful Elisha reveal it to your Caesar, even the words he speaks in his Privy Chamber; nay, not only reveal it, but revenge it; In reos Maiestatis & publicos Hostes omnis homo miles est (saith e Ter. Apol. c. 2 Tertullian) against Traitors and public enemies every man is a Soldier; yea, in this kind and sense, we may and must in fortitudine nostra sumere cornua, with f 1 Kin. 22. 11 Zedekiah make horns of iron, to push these treachercus Aramites until we have consumed them, give courageous resistance to treacherous violence, until they may receive deserved doom by justice. And for the performance of this loyal service to their appointed Sovereigns, no condition of men under the Sun can plead immunity, neither Popes, Priests, nor People; the Pope cannot plead privilege, if he will stand to his own and Humilitas in voce, superbia in actione, Greg. servus servorum, Tyrannus Tyrannorum. old title, servus servorum, A servant of Servants: but he carries himself now adays as if his Prenticeship were out, and would change his style to be Dominus Dominorum, A Lord over his Lord; as the old g Illyric: Poem de corrup. stat. Ecclesiae. Poet tells us, Roma tibi quondam fuerant Domini Dominorum, servorum servi nunc tibisunt Domini. For he disclaims in action his old appellation, the servant of servants, & never uses it but by way of equivocation. But to let him go: for Senex psittacus non capit ferulam, Ita aequivoci, ut univoci raro. He is too old to learn, and happy are those Kings, that have least part of his service; but if it please the Pope to be like the High Priests, (and I think that title is high enough for him) they were content to call themselves servants unto Kings, as Abimilech accounted himself Saul's servant; h 1 Chro 29. 22: 7 1 Sam. 22. 15 Let not the King impute any thing unto his servant, etc. And Zadocke i 1 Kin. 1. 33 the High Priest, called by David his servant: So k Exod. 32. 22 Aaron to Moses, Ne indignetur Dominus meus, Let not the wrath of my Lord wax fierce. In a word, Summi sacerdotes regibus subdebantur, saith their l Salmeron in tract. 63, de potest: Eccle. & secular. jesuit, Their chief Priests were subjects and servants to Kings in the Law: and the chief Apostle even Saint Peter, from whom they would fetch their Pedigree of Primacy, enjoins all in the Gospel to submit themselves for the Lord's sake, whether it be unto the King, as unto the 1 Peter 213 superior. So that their freedom from service to the Princes of the Earth, hath no warrant, except from the Prince of the Air, to whom Rome dedicates her sceptre and service. And this loyal service of the members unto the royal and Princely Head, aught to be dutiful, faithful, and perpetual: that is the happy service, which comes from an hearty obedience; many things may seem so in appearance, which are not so in eslence: It is the practice and very Nulla est pestis capitalior quam eorum, qui tunc cum maxime fallunt, id agunt, ut boni viri videantur: Cic. lib. 〈◊〉, office Ephes. 6. 5, 6 prayers of the wicked to cry thus: Hor. 1. Epist. 16. Da mihi fallere, da justum, sanctumque videri, Noctem peccatis, & fraudibus obijce nubem. If they seem trusty in show though treasonable in heart, they care not, like bad servants, not in singleness of heart, but with service to the eye, as men-pleasers, obey they their regal Masters. This Age is full of such treacherous hearts, as deceitful as m 2 Sam. 3 27 joab to Amasa, who took him aside to speak with him peaceably, and smote him under the fifth rib that he died; or like n judges 16. 18 Malum sub speci boni celatum, dum non cognoscitur, non cavetur Chrys. super Math. 7 Veritas est temporis Filia, Dalilah to Samson, with fair words, and weeping to betray him to the Philistines: No treason but in trust, Decipimur specie recti; The feigned voice of Fowlers catcheth the Partridges, & Plovers: The Mother of Error puts on her mask, to be taken for the Daughter of Time, truth: The Wolf in sheep's clothing, scarce known from the shepherds dog. o 1 Macchab 16. Ptolemy the son of Abusus, under a fair vizard of love and kindness feasting Simeon and his two sons, kills them in his banqueting house: p Herodes devotionem promittit, sed gladium acuit: Chry. sup. Mat. 2 Herod when he would play the wolf, he counterfeited a Fox: q Math. 2. 8 Go and search diligently for the Babe, and when ye have found him, bring me word, that I may worship him; his meaning was to worry him: So r Math. 26. 49 Nunquam te fallant animi sub vulpe latentes: impia sub dulci melle venena latent. Foris Cato, intus Nero; totus ambiguus. judas comes with his ave Rabbi, Hail Master, betraying him with a kiss: Do'i non sunt doli, nisi astu celas. Plautus. So many a perfidious Traitor will cry, ave Caesar, God save the King: but it is with such an affection as Antoninus Caracalla said of his brother Geta, Sat diws modo non viws, Let him be a Saint or a King in Heaven, so he be not a King on Earth. Beware of dissemblers, parasites, and equivocators; His nomina mill— mill nocendi arts: Such are full of fraud, full of villainy; believe them as the people of Rome believed Carbon, swearing never to credit him. They are like to Polypus, have s Et Leo pars prima est, draco media, ipsa chimera. various shapes, changing themselves into Angels of light; but Malus ubi se bonum simulat, tunc est pessimus, A bad man when he counterfeiteth to be good, is worst; Simulata t Aug in Ps. 63 sanctitas est duplex iniquitas, A counterfeit holiness is a two fold wickedness. Let us perform according to our place, faithful, hearty▪ and trusty service to our dread Sovereign; and though the wicked labour Virtutis comes invidia: Cic. 4: ad Here. to darken with a cloud of slander our fair and faithful service, yet at last that eclipse of envy will vanish of itself, and our own innocency and fidelity will animate us like that Roman Marius, who being accused by the Senate of invidiam ferre aut fortis, aut foelix potest: Seneca. Treason, in a passion tears his garments, and in sight of them all shows them his wounds received in the service and defence of his Country, saying; Quid opus est verbis, ubi vulnera clamant, What need of words, our wounds declare, our blood was shed for your welfare? Faithful service is laudable before men, and acceptable before God; it may be by the wicked sometimes blamed, but it cannot be shamed: though it be not always rewarded on earth, it shall be sure to find rewards in Heaven, as they u Tacit: Hist. lib. 2 once complained, Penes caeteros imperij praemia, penes ipsos seruitij necessitas, that others found the sweet preferment, and they had horse and heavy burden for their service; yet virtue is a reward to itself: bonorum laborum gloriosus fructus, the service of the * Ecclus. 35. 7: righteous is accepted, and the remembrance thereof shall never be forgotten: Ipsa quidem virtus sibimet pulc herrima merces. Sillius Italicus. And this service due to our King and Country (if need require) must reach usque ad arras, prodigal of labour, limb, or life, to defend both; the safety of both, either King or Country is so inseparable, that the service done to either is always commendable and honourable. We have famous precedents in this kind to press us to perform the utmost of our service in love to our Country, in duty to our King: the 3 Deccis. Zophirus, Cn: Scipio, ●uluius Nassus Anchurus filius regis Midae, pro Salute patriae in profundissimum chasma sese praecipitem dedit. etc. all offered to sacrifice their lives in love for their Country: * Hor 3. car: od. 2. Dulce & decorum est pro patria mori: The * Val: Max: l. 5. c. 6 story is most famous of Quintus Curtius a noble Roman, who hearing by the Oracle, that the safety of the city of Rome consisted only in the sacrifice of one of her best affected children, valiantly and voluntarily leapt into that devouring gulf, and so preserved the City. Ardua per praeceps gloria vadit iter: ovid. Hor. ad Flor. Hoc opus, hoc studium, parvi properemus & ampli, Si patriae volumus, si nobis vivere chari. A spectacle of love and loyalty, a sacrifice of high obedience, that is presented upon the wings of death; I will not ●…y worthy of imitation: because like unto self sacrifiing of Cleombrotus, they were Martyrs stultae Philosophiae, Martyrs of their fond Philosophy, yet notwithstanding worthy to stir up great affection for Subjects to love as truly their King and country; and the King and Country to love such Subjects, that for them adventure their lives. Naturally every one loves his Country, Nemo patriam diligit quia magna est, sed quia sua est, saith y Sen: de remed. fort: Seneca: No man loves his Country because it is great, but because it is his own: Ovid: Nescio quâ natale solum dulcedine cunctos Dulce solum patriae est: Virg: ducit, & immemores non sinit esse sui: The Persians did bear such love to their Country, that they must swear by the Sun rising, never to become jews, Grecians, Romans, Egyptians, but ever to remain Persians: They counted no fault more foul, then to be a foe to his own Country. It was an excellent saying of Aulus Fuluius, who finding his son in the conspiracy of Catiline, tells him, Ego non te Catilinae genui, sed Patriae, I did beget thee not for Catiline, but for thy Country. They that are Traitors to their King and Country, may fitly be compared to Vipers: The Vipers are conceived (as z Nat. hist: lib. 10. cap. 62. Pliny writes) by biting off the Males head, and borne by eating through their Mother's belly; So they would Decapitare Caput, destroy the King their head, and lacerare matrem, tear the bowels of their mother, their native Country. Our English Fugitives are the spawns of these Vipers, Parsons, Saunders, etc. who because they could not eat through her bowels and belly with their teeth, in revenge rail at her with their tongues; to whom I cannot give a fitter answer than that which the a Estate of English fugitives. Spanish Verdugo gave to Sir William Stanley, railing against this his native Country; saying, Though you have offended your Country, yet your Country never offended you. These jesuited fugitives, who at Rheims or Rome do now— b Jwen: sat 3. Val: Max: lib: 5. Caluo servire Neroni, unnaturally forsake their King, Country, Kindred, and devote their lives & labours to give all homage to the chair of Rome; and though they colour their treasonable plots and projects of confusion under pretence of conversion, yet bloody is that faith, that Cain-like will kill their native brothers, and Nero-like rip up their dearest Mother; conversio animae praetenditur, subversio regis, reip. & Ecclesiae intenditur, They pretend religion, but they intent rebellion and desolation. But to leave these Vipers, of whom I may say as the Soldiers at the death of the son of Maximus, Non debet servari unus Catulus, Not any of their young ones worthy to be kept up for store; let us in an example or two, behold the deep affection of Kings loves unto their Subjects. The story is common of King Codrus the Athenians King, who being assaulted and assailed by enemies, received this Oracle, That his army should prevail if he would suffer himself to be slain of his enemies; which news when it came to the ears of his adversaries, they made an edict, Nemo tangat Codrum, None might touch Codrus: Codrus then changed his habit: see the fire of love; he went to his enemies thus disguised: mark the flame, there was he slain: look upon the ashes, the urn of Codrus, what do they say, but▪ Hor. Quo nos cunque feret melior fortuna, parents ibimus ô socij, comitesque— So King Leonides sacrificeth his dearest blood at Thermopilas, fight valiantly in defence of his Country and kingdom: Cic. 1 Tusc. Dic hospes Spartae nos te hic vidisse iacentes, dum sanctis patriae legibus obsequimur. In a word, I never read of any King (unless such as c unam populo ceruicem optant quam uno ictu amputare possunt. Nero and Caligula) that did not wish well to his own Country and kingdom: For, Principis est consulere omnibus, prospicere saluti patriae, saith * Epist. ad Q. Fratrem lib. 1. Cicero, It is the office of a King to take care and counsel for the welfare of his people: Princeps suorum subditorum velut sui ipsius corporis membrorum curam gerit, saith Agapetus, A Prince takes care of all his Subjects, even as the members of his own body. And so Alfonsus a King had his symbol; (a Type of his true love) a Pelican with her bill pricking her breast, feeding her young with her blood, with this inscription, pro lege & pro grege; declaring Emblematically, That Kings with continual cares waste their lives to provide for their aliis micans meipsum consumo, alios alens meipsu perdo: aliud est esse in lege aliud sublege: qui est in lege secundum legem agit qui sub lege secundum legem agitur, ille liber est, iste servus: Aug in Psa. people's welfares: For good Kings will say with Hadrianus Caesar, Sic se gesturum principatum, ut sciant rem populi esse, non suam; They will so govern that all men may see they aim more at the public good, than any private gain. It is their office to protect their people, provide for the welfare of the commonwealth, maintain good Laws, execute justice, defend the Faith, and promote the Church. So we e Sleyd. lib. 1 & 2. read that when the Emperor is crowned, the Archbishop of Colen propounds several demands, An Ecclesiam defensurus? justitiam administraturus? Imperium conseruaturus? viduas, orphanosque protecturus etc. Whether he will defend the Church? Administer justice? Preserve the Empire? and protect the widows, fatherless, and friendless? The f Xenophon de reb. Lacaed. Solon being demanded what was the chief safety of a Commonwealth: answered, if the Citizens obey the Magistrate, & the Magistrate the Laws. Publicanimirum res tum sibi constat, & aequum imperium, cum Rex quod jubet, ipse facit. Actius epig. lib. 1. Kings of Sparta at their Coronation did swear to reign according to Lycurgus' Laws: and I think it is the order of most Christian Kings at their Coronation to swear to rule according to justice, and to maintain the laws and liberties of their kingdoms; for far be it from King's thoughts to say with Thrasymachus, Principum utilitate & libidine omne ius definiri, All Law to be defined by their pleasures and profit: for that is to say with the Mother of Antoninus Caracalla, to him quodlibet licere, any thing to be lawful for him; or with Caracalla himself, Imperatores leges dare, non accipere, Emperors give Laws, but do not live by them. The foundation of well-governed Kingdoms hath two supporters (saith▪ g Mach: prin. c. 12. Machiavelli▪ bonas Leges, bona Arma, good Laws, and good Arms: And that famous Emperor h Praefat. justinian. instit: in initio: Civitas subsistere nequit, quae legibus non est firmata; Arist. lib. 〈◊〉. politic. justinian saith, Imperatoriam Maiestatem non solum armis decoratam, verùm legibus oportet esse armatam, Imperial Majesty not only to be adorned by Arms, but also armed by Laws; and then the Laws will be best obeyed, when the Lawmakers obey themselves. It was a woe our Saviour denounced against the i Luke 11. 46. Digna vox est Maiestate regnantis, legibus alligatum se principem profiteri. etc. Imperat: Theod. & Valent, Caes. Interpreters of the Law, because they did load men with burdens grievous to be borne, and they themselves touched not the burdens with one of their fingers: Promulgers and publishers of Laws ought to be practisers of the same. It was a royal speech of the Emperor trajan, when he delivered the sword, praefecto praetorij; saying to him, Si bene imperavero, prome; sin contrà adversus me stringito; If I rule well, draw out that sword for me; if otherwise, against me: and happy is that Kingdom whose supreme head gives good Laws to others, and lives by them himself, it animateth all to obey. Regis ad exemplum totus componitur orbis: Claudian. Ad te oculos, auresque trahis, tua facta notamus, nec vox missa potest Principis ore tegi. Principis vita est censura civium, saith k Plin. 2. Panegy. ad trajan. Pliny, The life of King, the life of imitation, his good life as powerful to draw people to goodness, as good Laws: Claud: — non sic inflectere sensus Longuniter per praecepta, breve per exempla: Jeron: Plebeia ingenia magis exemplis quam ratione capiuntur. Macrobius: lib. 7. Satur. cap. 4. Augustus' filled the world with Scholars, Tiberius with Parasites, Constantine with Christians, Julian with heretics. Imperio maximus, exemplo maior: Paterculus: lib. 2. In vulgus manant exempla regentum: Cypr. Humanos edicta valent, quam vita regentis: The Rulers godly life, like a good Gloss upon a Text, makes a perfect commentary upon the Law to move vulgar obedience. O then let virtue and piety flame in the breasts of Princes, cherish these (O sacred Potentates) at your high Altars, and then your excellent actions will produce exemplar imitations. Persius. Regibus hic mos est centum sibi poscere voces, Centum ora, centum linguas— Many millions of men are your spectators, nay the world is your stage wherein your actions are even axioms to draw that many-headed beast, the multitude, either to virtue or vice. What a glorious and most applauded of all the Saints of Heaven, is your well-acted task and office, if you render up your Crowns to him that is the King of Crowns and Sceptres, with a commended plandite? then indeed you shall worthily Pers. Sat 1. Os populi meruisse, & Cedro digna locutum linquere— Leave happy monuments on earth, of your immortal same, and at your farewell from your earthly thrones, leave a lamenting and bewailing world, but attended unto heaven with the prayers of your people, with an army of Angels to welcome your arrival, And herein how are the people of great Britain bound to render perpetual praises to Almighty God? who hath blessed them with such a godly Pietas est verus Imperatoris ornatus. Euagr: hist: Praefat: ad Theod: and gracious King, who with his life, laws, and labours, by his public example in the true service of God, by the integrity of his life, industry in sacred studies, clemency in government, delight and diligence in hearing Church-exercises, making his Court, as it was said of l Euseb▪ de vit: Constant. lib. 4. Constantine's, Ecclesiae instar, like a Church, their public Service and Sermons devoutly performed, and religiously accepted and embraced, labouring Regis ad exemplum totum componere regnum: by a Kingly pattern of devotion to excite all to an holy imitation: So that we ought to give God more thanks than Plato did, who yet thanked God for three things: 1. pro ratione: 2. pro natione: 3. pro erudition: for his reason, nation, and learning: 1. for his reason, being made a man, not a beast: 2. for his nation, a Grecian, not a Barbarian: 3. for his living, in the days of learned Socrates, of whom he reaped great knowledge. We ought also to thank God for these and other blessings, being not merely men, but Christian men, living under the reign of a most Christian King, a Defender of Faelix resp: in qua qui imperat timet deum. Cominaeus: justin. the Faith, and cherisher of the Gospel; a lover of Peace: that we may truly say, as the people did at the death of Pertinax the Emperor, Dum illeregnabat tranquille vivebamus, & neminem metuebamus, While he reigned, we lived quiet, and feared no enemies, So now every man may sit in peace under his Vine and Figtree, & bear a part in the song of those heavenly Soldiers, m Luke 2. 13. 14. praising God and saying, Glory be to God in the high heavens for our peace on earth. We enjoy that blessing promised to Solomon, I n 1 Chron. 22 9 Tale bonum est bonum pacis, ut in rebus creatis nil gratiosius soleat audiri, nil delectabilius concupisci, & nil utilius possideri: Aug. will send peace and quietness upon Israel in his days, A blessing worthy of thanksgiving: So that we may in a Christian peace serve the God of peace, and praise him for our peace, and pray to him for the preservation of the happy instrument of this our peace: for peace is a nurse of Religion, but bloody war the mother of misery, mischief, and abomination; for, Lucan: Nulla fides pietasque viris qui castra sequuntur. In time of War the God of peace neglected, True faith and Pity is then rejected. Let all from head to foot, from our Solomon in the Throne, to the poorest member in the kingdom, prostrate their humble souls to the throne of God, (the giver of all blessings) and in all faithful obedience, tender him their dutiful service, o Psalm. 2. 11. serving the Lord in fear and rejoicing in trembling; ascribing all praise and thanks to God, saying, p Psalm. 3. 8. Salvation belongeth unto the Lord, and his blessing is upon the people; Gratias q August: in Ps. 47. Optima beneficiorum custos, perpetua est confessio gratiarum: Chrys: Super Math. hom. 25. agere Deo possumus, refer non possumus; giving God all possible thanks for his blessings, the least whereof is more worth than all our thanks; yet, Ascensus gratiarum descensus gratiae, the ascending of our thanks do bring descending graces. And with our best and faithful service to our good God, the King of Kings: let our loyal and dutiful service be never wanting to his virtuous vicegerent, his anointed deputy on earth, our high and dread Sovereign, r Zechar. 2. 8. Qui tangit eum tangit pupillam oculi ipsius, as the Lord speaks of Zion; He that toucheth you, toucheth the apple of his eye: beseeching God to be Protector Saluationum Vncti, the defender and Psal 28. 8. Augustus' lamented for Varus death, being asked why; he said, now, now I have none in my Court to tell me the truth. Sen. lib. 6. de benef. c. 30. deliverer of his Anointed, to give him prosperity, peace, and plenty of all things: yea, plenty of it, which Lewes the eleventh the French King complained he only wanted in his Court; and being demanded what it was, he said ●ruth, a Diamond fair and fit to adorn a Diadem, commendable to God, acceptable to Kings, profitable to Common wealths; He is the Kings and Country's best servant, that brings in his mouth a message of Truth. I have s Gregor. Dialog. read how a certain poor man coming to see Constantine (an Emperor renowned through the world by Fame and Fortune) and that poor man fixing his eyes upon him, said thus, Putabam Constantinum aliquid praeclarius & mirabilius fuisse, sed iam video eum nihil aliudesse praeter hominem, I had thought Constantine had been some rarer and more admirable Creature, but I see he is but a man; to whom Constantine gave many thanks, (being both plain and true) saying, Tu solus es, qui in me oculos apertos habuisti Thou art only the man that hast looked upon me with open eyes; others did flatter him, making him believe that he was not, but this man honestly and truly told him what he was. Like t Nazian. trip. hist c. 32. Macedonius the Eremite, who said to the officers of Theodosius, Dicite Imperatori non es Imperator solummodo sedetiam homo: Tell the Emperor he is not only an Emperor, but also a man: For though in Scripture they be called Gods, it is in sensu modificato, Mors sceptra 〈◊〉 nibus aequat. a qualified sense, Gods by deputation, earthly Gods, not by nature, but by regiment: they shall dwell in the Lord's Tabernacle (and are worthy to be in King's Courts) s Psalm. 15. 2. who walk uprightly, work righteously, and speak the truth from their hearts: Qui verit atem occultat, & qui prodit mendacium, uterque reus est; ille quia prodesse non vult, iste quia nocere desiderat, saith r Lib. de Agone Christi. Austen, He that hides the truth, & he that tells a lie, both be guilty: He because he would not profit, this because he would have hurt. The Lord and lover of Truth evermore bless his Majesty with trusty t john 1. 47. Veritas minime pervia regum auvibus Alex. Sever. dictum. nathaniel's, in whom is no guile: Such are the best servants and secretaries to King and Country, who like one of those three servants to King Darius, the keepers of his body, come with this sentence, laying it under the King's pillow, u Esdras 3. 12. Truth over cometh all things: But keep from him (O King of Kings) all flattering Doegs', crafty conspiring Achitophel's, rebellious Shebas, treacherous Zimries, unfaithful Zibas, false joabs, and Romish judasses, who honour him with their lips, but their hearts be far from him. And let all true subjects to his gracious Highness, faithfully perform all loyal service to this our * 2 Kings 23. 2. josias, who restores the book of the Law and holy Scripture; who like x 2 Sam. 6. 15. David, fetcheth home the Ark of God and his sacred Gospel; who like y 2 Chr. 14. 3. 4. Asa puts down Idols, and commands all to seek the Lord God; who like z 2 Kings 10. jehu, not kills, but * Non vitam adimens sed nidos destruens banishes Baal's Priests, the Romish rout of Seminaries and Jesuits, waiters and worshippers of the Papal Moloch (an a Paul Fagius paraph. Chald. in Leuit. 18: 21. Idol having hands always to receive gifts.) Our Sovereign loathes these locusts, and labours — has terris & templis avertere pests: To free the Church and Country of these plagues; so that it makes our hearts leap for joy, and cry aloud, b Psalm. 85. 1. 〈◊〉 O Lord how favourable hast thou been unto our land in placing religion, learning, virtue, and honour in one seat, Quam bene conveniunt cum una sede locantur, Maiestas, & virtus— An admirable spectacle to behold virtue and honour, in the royal Throne: What fires of zeal, love, and service should it kindle in the hearts of subjects, in thankfulness to God, to serve the Lord in fear, and come before his presence with a song of thanksgiving falling down before the Lord our Maker, in soul, in body, all within, and all without? He gives all, & must be praised of all, prayed to of all, for he is all in all. He c Psal. 147. 20 hath not dealt so with every Nation; and therefore let us with the d Psal 145. 1 Psalmist say and sing, O my God, and King, I will extol thee, and praise thy name for ever and ever. Let e Psal. 149. 2 Israel rejoice in their King: and to conclude with the words of Musculus, f M●in Psal. 118, 26 Acceptus, foelix, & gratiosus sit iste, quem Dominus nobis regem dedit; Welcome, wished, and most worthy is he, whom God hath set up to reign over us, who happily succeeded a Virgin Anuntiation of B. Virg. Mary. Queen. & proclaimed a day before the Festival of the Queen of Virgins, (a fair Prologue of much joy) who now with great felicity, and tranquillity, hath reigned 15 years in this great and flourishing Kingdom; many more years we continually pray to be multiplied, Addat é nostris annos in annos Deus; Make him full of days and full of Trophies of honour, and grant him loyal Subjects, faithful in obedience, and dutiful in all service, saying in tongue joyfully, in heart truly; God save the King. CHAP. VIII. THE fifth duty of Subjects to be duly and truly paid and performed to their sacred and dread Sovereigns, is Tribute, which is (as Vipian saith) Neruus reip. The strong s●ew of the Commonwealth, without which, King, nor Kingdom cannot stand: And therefore our Saviour first by g Christ paid Tribute to Tiberius Caesar. Mat. 17. 27 Si censum filius dei soluit, tu quis tantus es, qui non putas esse soluendum? Ambrose. precedent paid Tribute, and also by precept, resolving the Disciples of the pharisees, demanding, whether it was lawful to give Tribute unto Caesar, or no? told them peremptorily, h Math. 22. 21 That they must give unto Caesar that which was Caesar's: Reddendum est tributum, honour & obedientia in omnibus, quae non pugnant cum verbo Dei, saith Piscator, upon that place; Tribute Honour, and Obedience, is to be given unto the Magistrate in all things, not repugnant Reddenda esse Caesari, quae sua sunt, illa solum dici, non debita, quae pietati ac religioni nihil officiunt: Chrysán c. 22 Mat. Hom. 71 to the word of God: for this cause (saith i Rom. 13. 4. 6 Saint Paul) ye pay Tribute, because the King is the Minister of God for thy wealth, applying themselves for the same thing: Custodit te Princeps (saith k In Lucam: c. 20 Theophylact) ab Hostibus, debes itaquè ei tributum: The Prince keeps thee safe from enemies, thou dost owe him therefore Tribute; and as he speaks still in that place, Nummum ipsum quem habes ab ipso habes, The money which thou hast, thou hast from him, and therefore, Verbo reddendi, Significat debitum quod inexcusabile subditis impositum est: Theophyl, in 13 Rom. v. 7 Non date, sed reddite, Not give, but pay; not a gift, but a debt, which all Subjects owe to him. Non damus sed reddimus, quiequid ex officio cuiquam damus, saith Beucer; We do not give, but pay that which of duty we owe: Tributes, Subsidies, and Tasks, &c: are not gifts, but debts, which of necessity they must and aught to pay. Hoc Scripturae approbant, hoc leges civiles communi gentium omnium consensu recipiunt (saith l Hip. in Rom. 13 Hiperius): This do the Scriptures allow of, (writing there of the payment of Tributes) this do the Civil Laws, with the common consent of all Natious accept, and approve: Ius pendendi vectigalia apud omnes gentes fuit semper receptissimum (saith the same m In Rom. 13. 6 Hiperius) The Law and right of paying Tribute, among all Nations hath ever been accustomed: for how could Kings maintain their States, defend their Countries, reward their faithful servants, undergo so manifold expenses, which belong to a regal reckoning, unless their Subjects with Tributes, Taxes, and Subsidies, help to sustain the common charge? And therefore n Calu. in instit. lib. 4. c. 20 Calvin writes well, that Tributes and Taxes are the lawful revenues of Princes; which serve to maintain their royalty, and the commonwealths tranquillity: Tributa necessaria sunt reip: sine eyes, nec quies, nec arma, haberi possunt, (saith Tacitus) o Tacit. lib. 4 Hist. Tributes are so necessary for the Commonwealth, that neither peace, nor war, nor weapons, can be without them: for war cannot be maintained without men, nor men without money, which is Neruus belli, The sinew of war; Tributis & vectigalibus nulla resp: aut imperium nedum magnum career potest, (saith the same p Tac. lib. 13: Annal. Tacitus) No Country, or Kingdom, be it never so great, can lack the payment of Tributes, etc. In regnis bene constitutis certum constitutum est, Tributum (saith Herodotus q Herod. lib 3 Histor. ) In well governed Kingdoms, there is certain Tribute to be paid. r Luke 2. 1 Augustus Caesar taxed all the World, that is, all the Regions and Provinces then subject to the romans, (as the learned interpret it); and this was as Calvin notes, Annuum Tributum, Piscator in locum: Calvin: Harm. in locum. sed non quotannis fiebat descriptio; A yearly Tribute, though not every year put in wrighting: And the jews (though at first) they did aegre ferre mentionem discriptionis, Hardly away with this yearly taxing, Non tamen reluctatos esse pertinaciter, as s joseph: antiq. judaic: lib. 18. c. 1. Suasu pontificis Ioazari censeri se passos esse. Josephus. josephus writes, They did not obstinately resist it, but by the persuasion of their High Priest, they suffered themselves to be taxed. Solomon could not have been so rich if his people had not paid him Tribute; but the weight of gold t 2 Chro 9 13. 24 David over the Tribute set Adoram. 2 Sam: 20. 24 Solomon over the Tribute placed Adoniram: 1 K 4. 6 they brought to Solomon, in one year was six hundredth threescore and six Talents of Gold. This duty of paying Tribute, Subsidies, and Taxes, &c: by the subjects to the Sovereign, is by the law of God, and laws of men, and common customs of most Nations commanded and approved, and that for four principal causes. First to maintain that royal estate which God hath given to Kings: the glorious patterns of King's magnificence, may be fully seen in royal Solomon: Look but upon There was not the like made in any Kingdom: Imperij finis est populi utilitas, & tranquillitas his Throne, 2 Chro. 9 17, and you may judge of all the rest of his royalty. Secondly, To defend the Commonwealth, both in peace and in war, which requires a great Treasury. A great Bird had need of a great nest: That High Head which cares for all the politic body, and night and day studies to preserve their welfare, must participate of their wealth, without which the public peace and security cannot be effected: for it is, Status insolidus qui earet solidis. Thirdly To contestate and acknowledge their homage and subjection to their Sovereign: for Tributum dare, est imperatori subiici, & signum servitutis, say the Canonists, nonists, u Extra: de exact: & cens. c. 5, & quaest. 8. can. Tributum. , to pay Tribute is to be subject to the Emperor, and a sign of servitude, confessing all duty and loyalty to be due, to their anointed Sovereign, who hath power to command them, their * part reges, partem patria vendicant. goods, * Nehem. 9 37 lands, & lives, for the service of the Kings and Country's preservation. Look upon the Israelites (when King Saul was dead) coming to elect and anoint David in Hebron, to be King over Israel, * 1 Chro. 11. 1 Tuitione non fruitione. Tributum vocant Turcae populi sanguinem: Postel. li. 5 de reb. Turci. Behold we are thy bones and thy flesh, meaning (as I take it) that their lives and all, were at his service and commandment: for Tribute is not only of money, but Sudor & sanguis populi, The sweat and blood of the people, if such need require to defend their King and Country, is a Tribute due from them, willing and ready to adventure their lives and limbs, to give repulse and resistance to foreign or domestical violence. Fourthly, To testify their grateful affections to their gracious Princes, in thankfulness for the great benefits by their prudent, provident, and politic government, reaped and received. So David in lamenting Saul's death, remembers the benefits his subjects received by him in his life time, x 2 Sam. 1. 14 Ye Daughters of Israel weep for Saul, which clothed you in scarlet with pleasures, and hanged ornaments of gold upon your apparel: So y Lament. 4. 20 jeremy of the good King josiah, lamenting his death, The breath of our nostrils, the Anointed of the Lord, was taken in their nets, of whom we said, Under his shadow we shall be preserved among the Heathen. A good King, brings many blessings & benefits unto his people; and therefore when such as are in authority, be righteous, the people rejoice, saith z Prou. 29. 2 Solomon. a 4. A King by judgement maintains the country, By a man of understanding and knowledge, a Realm endureth long, saith the same b Pro. 28. 2 Solomon; yea, (as wise Plato well said) Beatas fore resp: cum aut Philosophentur reges; aut regnent Philosophi: When as Kings were Philosophers, or Philosopher's Kings, than such Commonwealths should be happy. And indeed all earthly happiness which is derived to the members, proceeds from the Head, (next under God, the primary Author of all good things) by whose direction, discretion, circumspection, care, counsel, and continual vigilancy, they are preserved in peace, and prosper in plenty: for there are six external earthly helps, necessary for the temporal prosperity of any Kingdom. 1. A King to rule. 2. A Law to judge, 3. Policy to guide, 4. People to inhabit, 5. Power to defend, 6: Riches to maintain it, and which is the Alpha and Omega of all, and above all, and before all, the Lord and King of all, to prosper and preserve all, without whose protection these must come to ruin all. c Psa. 127. 1 Except the Lord keep the City, the keeper watcheth but in vain; Except the Lord govern and guide the ship of State, it runs upon the rock: Therefore Prince and people ought duly to say with the d Psal. 44. 4, 5 Psalmist; Thou art our King, O God, send help unto jacob, Through thee have we thrust back our enemies, through thee have we trodden down them that rose up against us, etc. Rise up for our succour, and redeem us for 26. thy mercy's sake. Well, Tributes, Subsidies, Taxes, &c: are a good means to help to support the state of Kingdoms; and as they be the public Tribute of the Commonwealths, so should they be employed about the public tranquillity. Let no Theudas herein deceive you, or any judas of Galilee (who in the days of the Tribute, drew away much people, as e Acts 5. 37 Gamaliel speaks) delude you; for he perished, and all that obeyed him: Si quis putat non esse vectigal soluendum, aut tributum aut honorem exhibendum, in magno errore labitur, saith f Aug. in lib. ad Rom. proposit. 72 Austen; If any one think Imposts, Tribute, and honour, ought not to be paid to them, he falls into a great error: jure debemus, & nisi facimus, peccamus in justitiae regulam, saith g B: Aretij Comm. in 13. Rom. v. 7 Moses found Subjects ready in this kind, for when a voluntary contribution required, they brought so much as they cried, Sufficient, it is enough: Exod. 36. Aretius; We owe them by right, if we do not pay them, we offend against the rule of justice: Nay to pay them is so necessary for all, (as the same Aretius there) Nisivelint fortunis, & bonis, adeoque ipsa salute spoliari, Unless they would be deprived of their fortunes, wealth, and welfare: Therefore pay it truly, and do it heartily, as to the Lord, and not unto men; not grudgingly, as if compelled by necessity, but cheerfully and voluntarily in humble testimony of your hearty fidelity, love, and loyalty. But herein may arise a question; The Cyrus' Subjects in their voluntary gifts at one Subsidy did exceed the long heaped treasure of rich Croesus. Fiscus Dei Caesaris Fisco nihil adimit. Laity ought to pay Tribute to their Sovereign Kings, but whether the Clergy? And the chief pillars of Popery have already passed their verdict, that they ought not to pay Tribute; and he that was then foreman of the grand jury, I mean Boniface the 8, came not forth with an Ignoramus, but with a Definitive Decrevimus Decreeing, that no Clergy man should pay tribute: And since a late jury of Popish Doctors, that have been empanelled upon that case, have passed their verdicts, that Clergy men are exempted, not only from Tributes, but also from all trials, or punishments, to be inflicted by secular Courts. So h Bar. in paraenesi: ad Venetos: pag. 47 Baronius in his Paraenesis to the Venetians writes, Senatum venetum contra sacerdotes vel enormissime delinquentes, nullam habere jurisdictionem, quia scriptum est, Tu quis es qui indic as alienum servum? etc. The Senate of Venice hath no jurisdiction against Priests, never so foully offending, because it is written, What art thou that judgest another man's servant? he stands to his Master, or falls; and the Venetians doing contrary, he compares to be Instar monstri, & portenti Luciferi, Like that monstrous portent of pride, Lucifer. Know ye not that we shall judge the Angels? So Baronius; So i De clerici: c. 28 Bellarmine, sing the same song, that Churchmen that are borne, and inhabit in sovereign Prince's Countries, are notwithstanding not their Subjects, and cannot be judged by them, although they may judge them: And again, that the obedience, which Churchmen give to Princes, even in the meanest and mere temporal Ibidem. things, is not by any necessary subjection, but only out of discretion, and for observation of good order and custom: These two Cardinals, like Samson, sweat in the Philistians mill, to grind to powder the power of Princes over the Clergy; thereby the more to advance the, usurped might of the Papal Mitre. What should I record the paltry verdicts of others, who live upon Bellarmine's & Baronius scraps and fragments, as the Poets did upon Homer's Basin? and will wright and fight, yea — jurare in verba Magistri, Swear to defend the foulest errors of their false Oracles:— Quos penes arbitrium est, & ius, & norma loquendi. If Bellarmine and Baronius, the one in controversies, the other in Histories (men indeed deep, and famous in knowledge, if it were sanctified) if they have once beat their brains about any point, than the Ignatian brood, (a society like to k Livy. Hannibal's Army, gathered Ex colluuie omnium gentium, Of the dross, and dregs of every Nation, will tooth and nail defend it; as if Chrysippus had bred them, who used to boast, l Diog. Laert: in Chrysipp. That if once he had the opinion, he never wanted arguments to defend it. Read but Mariana de rege & regis instit. lib. 1 c. 10: pag. 88: or Francis. Bozius Princeps nominem ex sacrato ordine, supplicio quamuis merito, afficiat etc. Maria: ibidem. de temp. Eccl: Monar. lib. 2, c. 1, pag. 264, & 265: or to be brief, Catechis: jesuit, lib. 2, c. 26, pag. 235: you shall find how they concur and conspire like Simeon and Levi, to draw the Clergy out of the yoke of obedience from secular Powers, to enthrall them to a base bondage to the Pope; & indeed it was a policy used long ago among the Popes, the better to raise the pontifical Hierarchy by degrees, to decree clerical Immunities from secular Authorities, as we m Nullus judicum: 2 De foro: compet. read in divers places; Nullus judicum saecularium Presbyterum, Diaconum, aut Clericum ullum sine permissu pontificis condemnare praesumat, etc. Let no judge Secular, presume to condemn Priest, Deacon, or Clerk, without leave of the Bishop; if he do, let him be sequestered from the Church: Donec reatum emendet; Till he hath mended his fault. n C. si diligenti, 12: Eod. tit. And again, Episcopi, Diaconi, & quilibet Clerici, sive in criminali sive in civili negotio, seculare judicium non possunt subire: Bishops, Deacons, or any Clerks, may not undergo judgement; either in any criminal, or civil business, or proceeding: And so o c. 1, etc. Clericos 3. de immunit: Eccl: in 6. again, Ecclesiasticis mandatur sub depositionis poena, ut laicis imperatoribus, regibus, principibus, comitibus, etc. Talias, collectas, nec sub adiutorij; mutui, aut subsidij, vel doni nomine, licet promissas soluant: It is commanded Ecclesiastical men, under pain of deposition, or deprivation, that they shall not pay to Lay Emperors, Kings, Princes, or Rulers, Taxes, or Tenths, under the name of helps, lend, subsidies, or gratuities, although promised. What a cautelous decree is this, as if it were like sacrilege to pay tribute to Kings, as Christ did; or to give them any thing by way of gratuities, which all may do without control? Eugenius I, was one of the Volater: Chro. first that did Potestatem gladij civilis rapere, Snatch into his hands the power of the civil Sword, for he decreed, that Episcopi haberent carcerem ad plectenda delicta clericorum; Bishops should have a prison to punish the faults of Clerks And so Hadrian the first, Ne clerici extra suum forum in judicium traherentur; That Clerks should not be Chron. Chron. drawn out of their own Courts. And so * Platina. Sylvester, Laicis clericum in ius vocare interdixit, He interdicted Laycks to call Clerks into their Courts: So Fabian decreed, Sacerdotes causam dicere & mulctari in sacro, non prophano foro debere, That Priests ought to plead their cause, and to Sabellicus. be punished in the sacred, not profane Courts. So julius the first, decreed, Ne sacerdos alibi, quam apudiudicem Ecclesiasticum dicat; That no Priest should plead his cause, but before an Ecclesiastical judge. And so many other Popes, Anacletus, Alexander the first, and second; Eusebius, Platine. Gregory 7, called Heldebrand, and since him, all have rightly Heldebrandized, arrogating the spiritual and temporal Sword, as Boniface did, who when p Krantz. Sano: pag. 225. Albert the first, sent to him to confirm his election, he refused, saying; that he was both Emperor and Pope: and so in that present jubilee, did show himself, the first day in his Pontifical Platin. in Bonifac. 8. robes, and the next day in the habit of an Emperor, saying; Behold, here are two swords: and ever since they have used all their skill, plots, and policies, to claim a supremacy over Emperors, Kings, and Princes, not only in spiritual, but also in temporal matters: Read but q Page 52. Vid. Sand: de visib: Monar. li. 2 c. 4. Bozius Book De temporali Monarch: who there labours to defend, that the supreme temporal jurisdiction belongs to the Pope; so that he is the universal Monarch of all the World: and that the Emperor holds his Empire of the Church of Rome, and may be called the Pope's Vicar, or Official, as r Tract. de consil: in sin. vlt c. pag. 778. jacobatius Writes: Agreeable to the doctrine and propositions of Bellarmine, q Bel: de pont: lib. 1. c. 7● that Kings are subjects to Popes; s Lib. 3. c. 16: and have degraded Emperors, and thereupon they challenge both swords, and strive to free themselves, and t Revel. 12. 4. Dragonlike with their tail would draw the third part of the stars from all obedience and allegiance, from the Kings of the earth, denying all suits and service, tributes, trials, or secular punishments to be inflicted upon them, exempting all their Clergy from temporal subjection: Contrary to the Precepts and practice of the Priests and Prophets of the Law, and Christ and his Apostles in the Gospel: yea contrary to the practice of the purer times, even in the Church of Rome, when as their Bishops acknowledged their service and fealty to Caesar's, and paid them tribute. Episcopi dederunt, tributa potestatiregiae non resistentes, etc. saith u Euseb: hist. ecclesiast. tripart. lib. 7. c. 9 Eusebius, The Bishops paid their Tributes, not resisting regal power: yea let their * Vrban. pa. 23. Quaest: 8. can. Tributum. Pope Vrban speak, tribute was found in the mouth of a fish, Peter fishing, Ecclesia tributum reddidit, than the Church paid Tribute: yea x Extra de exact: & Cens. c. 2. Tributarium nummum debetis dare, quo vos indicatis obedientiam vestram, You ought to pay tribute money, by which you ought to declare your obedience. But peradventure they will allege King y 1 Esdras 8. 23. Artaxerxes commission given to Esdras, in which it pleased the King to command, that no Tribute or tax of the Priests, Levites, holy Singers, Porters, Ministers of the Temple, or workmen of the Temple should be taken, or any had power to tax them in any thing; the answer is easy. First, this immunity proceeded, ex mera gratia & beneplacito, from the mere favour and pleasure of the King, the better to encourage them in their work at jerusalem. Secondly, they possessed no lands, but lived by oblations and sacrifices; being herein like the Druids among the Frenchmen (who paid no Tribute) as Caesar writes; the reason was, because they had nothing, and where nothing is, the King loses his right. Thirdly, a particular favour or example makes not a general law: Indeed z Cod. tit. de Clericis: & in allies tit: legis. justinian the Emperor hath granted to the Clergy special privileges, and freed them from military or martial employments, personal officers, and from many exactions; but all this proceeds ex beneplacito, out of an Imperial favour, and royal grace, which all virtuous Kings bear unto God's Ministers, non ex praecepto, or praxi; for practice a Math, 17. 27. Christ himself paid Tribute for himself and Peter; and by b Math, 22. 21. precept, Give unto Caesar that which is Caesar's: telling his Disciples, c Math, 20. 25. The Lords of the Gentiles had dominion over them: And S. d Rome, 13: 6. 7. Paul commands every soul to be subject to the higher Powers, to pay Tribute, and to give Tribute to whom they owe Tribute. To them therefore that challenge immunity from the performance of these public debts of tributary duties to their Liege Lords and Kings, I may say to them as Dioclesian to the Philosopher; Thy profession differs from thy petition, thy profession teaches thee to give Caesar his due, and not to rob him of his right. Bishop Latimer calls such thieves that rob the King of his due debt, Subsidies, Tributes, or Taxes. Rather imitate that e Ambros. contra Auxens: 11. quaest: 1, Can: si tributum. Ambrose the famous Bishop of Milan, who teacheth thee a better lesson: Si tributum petit Imperator, non negamus, agri Ecclesiae soluant tributum; si agros desiderat Imperator, potestatem habet vendicandorum, tollat eos si libitum est; Imperatori non dono, sed non nego; If the Emperor demand Tribute, we do not deny it, your fields of our Church shall pay tribute; If the Emperor demand the fields, he hath power to challenge them, let him take them, I neither give them nor deny them in no case, arguing obedience in ordinary, or extraordinary exactions: agreeing fully with Luther, f Luth: in Math: 22, 21. If thy substance, body, or life should be taken from thee by the Magistrate, thou mayst say thus, I do willingly yield them unto you, and acknowledge you for ruler over me, I will obey you, but whether you use your power and authority well or ill, see you to that: For Kings must one day give account of all their works, to the King of Kings; and if they have abused their power by Tyranny, cruelty, or any bad government, an hard judgement g Wisd. 6. 5. 8. shall such have that bear such rule, for than abides the sorer trial, as the Son of wisdom speaks; The power is from God, the abuse of it from themselves, and they will find it, when God and it calls them to reckon. The chain of gold is not made the worse because an harlot wears it about her neck: it is h Luth: in Math. 22. 21. Luther's comparison in this case; so still Kings must be obeyed, for conscience sake, if not commanding contrary to God's commandments. Let us in these follow the steps of faithful Fabricius, of whose fidelity Pyrrhus boldly speaks, Difficilius Fabricius a legalitate quam sol a suo cursu vertipossit; Let the Sun first turn from her course, than we from the course of loyal obedience, and allegiance: always remembering that Christian saying of the Martyr i Ignat. epist. 2. ad Magnesianos. Ignatius, No man ever lived unpunished, which lifted up himself against his betters, superiors, his Princes; disobedience brings infamy, disgrace, death, yea hatred after death, that the sorrowful Son may say of his treacherous sire, k Gen. 34. 30. Ye have troubled me, and made me stink among the inhabitants of the land, as jacob said of Simeon and Levi. Let us always from the bottom of 1 Prayer. our hearts', pray for the King's safety, corporally; for his salvation spiritually, and preservation politically. Let us 2 Obedience. obey him because he is the Lords anointed, appointed by God to be his vicegerent, representing the person on earth, of the King of Kings in heaven: Let us honour him 3 honour. not with lips only, but with hearts truly, because he is the Father of our Country, the constant Defender of the Faith, and so worthy of double honour: Let us be ready 4 Service. to perform at his command our best service, being his native and natural Subjects, born and bound by Allegiance to all Christian duties of subjection: Let us be willing to pay Tribute, a public purse must 5 Tribute. help the public peace, Multorum manibus grand levatur onus. Yet let us pay him his duty: Tribute to him, for we owe him Tribute; Custom to him, for we owe him Custom; Fear, Honour, Obedience Service and all other loyal services and performances of duties belonging to good subjects in their several degrees and places; humbly to tender them, and render them unto our gracious and high Soveragine Lord the King, whose Sword, Crown, Sceptre, Throne and Person justly requires all these duties: the Sword exacts obedience, Crown commands honour, Sceptre service, Throne tribute, and Person prayer; always pouring forth to God this prayer and petition, God save the King: Corporally. Spiritually. Politically. CHAP. IX. First Corporally. AND if ever Prayers needful in this kind, now is the time; Nolite tangere, abhorred Non solum iure, sed cum laud & gloria perimi possunt, etc. Marian. de Instit: reg pag. 61. Quid interest ferro, an veneno perimas? Venenoquod fit, minori periculo, & maiori spe impunitatis. Marian: p. 65. 67. of Heathens, is now applauded and defended of false Christians. Religion and superstition now comes forth with her knife, ready to cut Kings throats, it being the general rule of them, Occide haereticum, Kill an heretic, make away with him, give him an Italian posset, poison him though it be in the Sacrament, a Stella fasicul. tempor: Naucler. Genebrand. vid: Weston lib. 3. de Tri: hom: office as Henry the seventh, Emperor, poisoned in Sacramental bread; Victor the third, Pope, in the Sacramental cup; and yet they say that Christ's blood is really in the wine, how then comes that poison of death mixed with that sacred substance of life? The Patrons and Proctors to plead for King-killers, I mean the Jesuits with their adherents, make this for a conclusion; That any private man may be an executioner of a King excommunicated and deposed by the Pope: and b Anno 1089. n. 12 Caesar Baronius alleges & commends out of Ivo a breve of Pope Vrban the second, wherein it is pronounced, that they are no homicides who kill such as are excommunicate; for we do not judge them to be murderers, who burning with the zeal of their Catholic mother, against such as are excommunicate, happen to have killed any of them. And so c Defence. fid. Cath: adu: Angl: sect. erro: lib. 6. c. 4. n. 18. Suarez the jesuit in his last book against our King writes, After sentence condemnatory is given of the King, etc. then he that hath pronounced the sentence, or he to whom it is committed, may deprive the King of his kingdom, even by killing him if he cannot do it otherwise; and the very Cannibals are not more thirsty of blood than these false Catholics, commending & commanding murder, the murder of Gods Anointed Kings, (which any heart, not stupefied with Atheism, or reprobate sense, would tremble at it) and appropriate the doing of that deed only to Papists; for so d Suarez ubi supr: Suarez saith, If his lawful successor be a Catholic, and so that he be a Catholic that succeeds in the right, challenging the right of committing so execrable villainy, to appertain to none but only to Romish Catholics; disdaining that any should have an hand in so horrible and hellish mischiefs against the King, but only a friend and follower of the Pope's religion; trueborn children of their bloody Mother the whore of Babylon, the mother of murder, e Reu. 17. 6. drunken with the blood of Saints, and with the blood of the Martyrs of Christ jesus. If the Pope cries against any King, with the f Luke 19 14. Citizens in that parable, Nolumus hunc regnare, We will not have this man to reign; presently policy, villainy, mischief, and murder, fraud and deceit, Armata impietas: arte pellere, ut mart tollere. all shall conspire to accomplish the Pope's desire: If poison and policy fail, power shall prevail: like to him when entreaty could not move, laid his hand on his sword g Conn: Julian ex hist. hisp. Diffidens clavo Petri, arripit clavam Herculis. saying, At hic faciet, but this shall do it; if Mercury be too weak, Mars shall second him, then leave Apollo's harp, and take Hercules club; both pens and pikes, heads, hearts, and hands are too nimble to hurt Kings: Sanguivolenta est mens, Sanguinolenta manus: A bloody heart must have a bloody hand. How many Princes of Christendom hath that Sea of Rome swallowed and devoured? A Sea indeed, nay a red Sea of blood, or Mare mortuum, wherein that job 41. 22. Leviathan makes his Sea, (as the Lord tells job) like a pot of ointment: Sed mors in illa ella, Death is in the pot. Out of this Sea creep those Crocodiles, I mean Jesuits, Seminaries, and men usually troubled with the King's evil, Treason: These Romish rats creep into regal Palaces, at last take and task their own bane, like the spirits of Devils (of whom S. john) i Reu. 16. 14. work miracles to go unto the Kings of the earth, and those whom they cannot draw by their collusion, they would devour by effusion. I may Hoc discunt nostri ante Alpha & Beta, Papistae. say of them as Polymnestor speaks in the Tragedy of Hecuba, Hastifera, armata, equestris, Marti obnoxiagens, They are well weaponed people, dags and daggers, charms, poisons, powder, all tragical and traitorous engines and instruments they have to touch Gods Anointed, the Kings of the earth corporally. In old time scarce any treason without a Priest, in our time scarce any without a jesuit: As judas was the antesignanus of traitors (chief Captain of the cursed crew) so since him the false styled jesuits, but the true judaites, are the chief Shibas, to blow aloud the trumpet of rebellion. And there was a wicked man named Sheba, the son of Bicri, a man of jemini and he blew the Trumpet and said, We have no part in David, nor inheritance in the son of Ishai. Every man to his tents O Israel, 2 Sam. 20. 1. And there are many of Israel that follow these Shebas, but k 2 Sam. 20. 2. the men of judah clave fast unto their King, from jordan even to jerusalem. All good subjects will cleave with the men of judah faithfully to their King, and will go with joab to pursue these Shebas, 13. 22. until their heads be cut off and thrown to them over the wall. These Shebas make Kings the marks of their murder; saying with treacherous l 2 Sam. 17. 2. Achitophel, I will smite the King only: or with the King of Aram, m 1 Kings 22. 31. Fight neither against small or great, save only against the King of Israel. Feriunt summos fulmina montes. The highest mountains most exposed to Thunders: And to perpetrate such crying and capital murders, they will hazard the peril of their lives, and loss of their souls: and (but n Psal. 91. 11. that the Lord hath given his Angels a charge over his Anointed to keep them in all his ways) the attempts of such desperate miscreants were deadly dangerous: for as Seneca, Vitae tuae dominus est, quisquis suam contempsit, He is Master of thy life, who contemns his own. Cato when he had got a sword, (though therewith to kill himself) cried out, Now am I my own man. So these desperate villains who run with desire to their own deaths, are their own men to act murder: but God doth bring to nought their desires and devices, and raiseth up for his servants in extraordinary dangers, extraordinary deliverances. The Herodotas. imminent danger of King Croesus, yet a Heathen King, opened the mouth of his dumb son to tell it. * Plutarch. Bessus his parricide discovered by the chattering of Swallows; verifying Salomon's p Eccl. 10. 20. words, The fowls of the air carry that voice; God can cause every fowl of heaven, and every creature on earth to find a tongue to tell treason, to deliver his Anointed. Our gracious King is a speaking map of many wonderful deliverances in extraordinary dangers; still we cry and crave with David, q Psal. 20. 9 Domine saluum fae Regem, Lord save the King, cloth r Psal. 132. 18. Psal. 2. 9 all his enemies with shame, and break them in pieces like a Potter's vessel: Let thy hands O Lord, find out all that hate him; make them like a fiery oven in the time of thine anger, and Psalm 21. 9 destroy them in thy wrath: Deliver his soul from the Psalm 22. 20. 21. sword, and save him from the Lion's mouths: confound all Shebas that would stir up Israel against David, and all Adoniahs that gape to take the kingdom from our Solomon; all like them, let them perish like them. Then will all loyal subjects rejoice when they see the vengeance, they shall wash their feet in the blood of the wicked. Let our fervent prayers be daily powered forth unto God, to defend him from all Traitors, to reveal their plots and revenge their purposes, that they — qui volunt occidere regem, posse nolunt: That they who would kill a King, may never have power to perform it: that no danger may assault him, no treachery may endanger him, give thine Angels charge O Lord to sentinel over him: make his chamber like the tower of s Cant. 4. 4. David, built for defence; a thousand shields hang therein, and all the targets of the strong men; and his bed t Cant. 3. 7, 8. like Salomon's, threescore strong men round about it of the valiant men of Israel, they all handle the sword, and are expert in war; every one hath his sword upon his thigh, for the fear by night, that so no enemy may oppress him, nor the wicked approach to hurt him; to destroy his foes before his face, and plague them that hate Psal. 89. 22. 23. him; his seed long to endure, and his days as the days of heaven. So shall the Lord be gracious to his Servant, and merciful to us his people who continually pray, God save the King, Corporally. CHAP. X. 2. Spiritually. GOD Save the King Spiritually, God ever keep him constant and courageous to maintain the true profession of the Gospel, and to labour to purge God's Church of all superstition, and to plant in it Gods true religion. Our Kings own saying, viz. This is the first duty of Kingly service unto God, to cleanse his Church of all idolatry and superstition. It is the chief duty of King to settle first Gods service and Church affairs before their own. The good Kings Ezechias and josias, were careful in this behalf: Ezechiah when he came to the Crown of judah, a 2 Kings 18. 4. he took away the high places, broke the Images, and cut down the groves, and broke in pieces the brazen serpent, etc. that is, rooted and razed out all Idolatry. So b 2 Kings 23. josiah puts down all Idols, and Idolatrous Priests, who defiled the Temple. So c 1 Kin. 15. 12. 13. Asa took the wicked Sodomites out of the land, and deposed Maacha his Mother, because she had made an Idol in a grove. So d 1 Kings 6. 2. Solomon installed in his kingdom, built a Temple for service and worship of the Lord. It is the office of a King specially to take care to provide, that God may be religiously worshipped, that his e 1 Sam, 12. 24. people may fear the Lord, & serve him in the truth: for the happiness of King and Kingdom consists in the truth of their religion; For that nation and kingdom which will not serve the Lord shall perish and be utterly destroyed, saith the Prophet f Esay 60. 12. Esay. Est boni Principis religionem ante omnia constituere; saith g Liut: decad. 1. l. 1. Livy, It is the part of a good King, first to establish true religion; for that is the very fountain and foundation of all felicity. h Plutarch. de ciu: administr. Beneficentia quae fit in cultum Dei maxima gratia. That love and care which is declared towards the true worship of God, is most commendable: for true religion is Cardo or Axis, the very Pillar of all prosperity, the soul of tranquillity, the total sum of true felicity: Propter Ecclesiam in mundo, durat mundus, saith Luther, Christ's Church on earth is the cause of the continuance of this earthly world: without the light of the Gospel, Kings & people live in thraldom, in the Egypt of woeful blindness: it is but painted happiness, a vain flourish, nay a dangerous ship of state, where God sits not at the stern. As all kingdoms stand luteis pedibus, upon clay feet: so that Kingdom cannot stand at all, which wants the foundation, true religion. It is the speech of an i Plato lib. 4. de legibus. Heathen, but may be the lesson of a Christian, Religio vera est firmamentum reip. etc. True religion the foundation of a Common wealth, and the chief care ought to be, to plant the same. So k 1 Chr. 15. David rejoices in nothing so much as in the Ark of God, desirous rather to be a doorkeeper in God's house, then to rule in the tents of the ungodly. Like to that good Emperor, who gloried more to be membrum Ecclesiae, then caput Imperij, a member of God's Church, than an head of a great Empire. Solomon l 2 Ch. 2. 1. begins well, first in building an house for God, knowing nothing can prosper without God: Except the m Psalm. 127. 1. Psalm 2. 4. 10 Lord keep the City, the watchman watcheth but in vain. In vain do the Kings of the earth stand up, if they assemble against the Lord, for than he laughs them to scorn, and shall have them in derision. Be wise now therefore 11 O ye Kings, serve the Lord in fear, be wise in Divine matters, serve the Lord in fear; for his fear is the beginning of wisdom, to direct you to rule yourselves and people in the service and worship of his holy name. We read it recorded of n Gregor: Nazianz: orat. funebr; in laudem Athanasijs. Constantinus the Emperor, that when he died, he did much lament for three things which had happened in his reign. First, the murder of Gallus his kinsman: Secondly, the liberty of julian the Apostate: Thirdly, the change and alteration of religion. And surely there cannot be a greater cause of lamentation, than an innovation or alteration of religion: yea than a toleration of a contrary religion. It had been a hard matter to have had obtained a toleration of such a thing as a Mass at Moses hands with a mass of money. A godly Prince may not suffer any religion but the true religion in his Dominions, and this we may prove by divers reasons. First the exercise of a false religion is directly against the honour and glory of God. Ergo. Secondly, consent in true religion is vinculum Ecclesiae, the chain and bond of God's Church; for o Eph. 45. there is but one faith: therefore a difference and dissension in religion, is a dissolution in God's Church; but no Prince ought to have his hand in dissolving God's Church, for Kings are p Esay. 49. Oportet Principem esse ante omnia Deicolam. nursing Fathers of the Church. Thirdly, it is the Prince's duty to provide for the safety of the bodies, much more for the safety of the souls of his Subjects. Now true religion is the food, but false the bane of souls; and you know, Qui non servat periturum, cum potest, occidit, He that doth not help one ready to perish, being able to help, kills him. Fourthly, the q Revel. 2. 14. 15. Angel of the Church of Pergamus is reproved for having such in Pergamus as maintained the doctrine of Balaam, and the doctrine of the Nicholaitans; and the Church of r Revel. 2. 20. Thiatyra reproved for suffering jezabel to teach and deceive. Fiftly, the Lord's s judg. 6. 25. 26. Altar and Baal's Altar must not stand together: Quae concordia Dei & Belial? No agreement twixt God and Belial. Indeed the Papists have been very earnest to supplicate for a Toleration for their corrupt religion, and yet themselves never allow it. The Pope never afforded such favour to Protestants, witness their Inquisition: Nay t De laicis, lib. 3. c. 19 etc. 21. Bellarmine doth confess, that the Papists would not suffer any among them, Qui ostendunt ullo signo etiam externo se favere Lutheranis, Who do declare by any sign external that they favour the Lutherans; but they do mittere illos mature in locum suum, send such quickly to their last home. Read but Lencaeus the Lovayne professor c. 21. §. 2. in his book Deunica religione, or Pamelius in his book De diversis religionibus non admittendis, Who both with might and main dispute against tolerations. It was a great commendation in the Emperor Constantino, who would not suffer Idolatry in any part of his Dominions, as u Euseb. lib. 4. de vit: Const. Eusebius writes of him. And it was commendable in Amphilochius * Trip: hist: l. 5. c 25 Vid. Theod: lib: 5. c. 16. a Bishop, who reproved Theodosius the Emperor, that he so long winked at Arrius, and suffered him to spread his pestilent heresy over the body of the Church; and it was commended in the Emperor, who was not angry with the words of just reproof, but forthwith banished Arrius, & gave him some part of his just deserts. Sozom. lib. 7. c: 12. But herein we need not seek out foreign histories, we have examples at home, who never would yield to tolerate corrupt religion. Edward the sixth, a Prince most famous and virtuous, was solicited by Carolus the Emperor, Mr. Fox in Acts & Monuments. and his own Counsellors, to permit the Lady Mary to have Mass in her own house; his resolution negative, saying, he would spend his life, and all that he had rather than to agree and grant to that he knew certainly to be against the truth. The late Queen Elizabeth (of blessed memory) could Dr. Abbot in his answer to the reason vi. of Dr. Hill in the latter end. never be persuaded to tolerate Popish Religion, who after innumerable dangers and manifold persecutions, with unspeakable courage, notwithstanding many difficulties at home, of Princes abroad, and of the Devil everwhere, professed to maintain the truth of the Gospel, and to deface Idolatry and superstition, which with singular constancy she continued all the days of her life. And now this our great & gracious Sovereign follows the steps of those religious Princes, not all the World can change his constant resolution in Christian Religion, his ears and hearts abhor their charms, who are Petitioners in this kind; for the granting of such a request, might much disquiet the Christian Church, State, and Gospel. God ever keep and bless the King, in this his holy and spiritual perseverance in the truth of the Gospel; make his heart like Mount Zion, never to be removed: A King so constant in profession of the Gospel, and so learned and profound in all spiritual knowledge, that he is able to confute, and convince with sound arguments the enemies, of the Gospel: and thereupon it was (as I take it) that Suarez the jesuit said; That Learning did disparaged the royal dignity, because the Champions of Rome see that they are not able to encounter with his highness matchless knowledge. And surely if learning grace any man, it must be more gracious O faelicia antiquorum tempora, in quibus ipsi imperatores mundum regentes, seipsos philosophiae dederunt, ut de Alexandro, de Julio Caesare, de Ptolomaeo rege &c: Hug. in dicasc lib. 2. in a Monarch, a Man of Men. What made Solomon so famous and so renowned, but specially his wisdom and knowledge? julius Caesar, Constantine, and Charles the Great, justinian, Leo, Palaeologus, Cantacuzaenus, the Alphonsi, and many more? a Naucler. Possevin. council. Mediol. 1. sub. Borrhom: Sigismond the Emperor, commended for playing the Deacon at the Council of Constance. Henry the eight writing for the seven Sacraments, whose Book subscribed with his own hands, the Popish Priest's glory to have it in their Vatican. The Cardinal of Milan thinks it the highest commendation he could give the late King of Spain, In eius regia dignitate, ut verbo complectar, sacerdotalem animum licet aspicere: In his regal dignity, to comprise all in a word, we may see his sacerdotal heart: Juvenal. Haec opera, atque hae sunt generosi Principis arts. And in the sacred studies of divine Learning, our dread Sovereign may carry the Palm, and wear the royal Crown, who hath delivered to the World better Principles of Theological knowledge out of his Chair of State, than the Mitered Pope did ever é Cathedra; for a King to descend to the Preacher, is a work of piety, as b Eccles. 1. 12. Solomon did, I the Preacher have been King in jerusalem; but for the Priest to climb into the King's throne, is to play the Pope's part, the part of Antichrist. Our royal Sovereign hath made it his last delight, to delight in the Law of the Lord, and in his Law doth he meditate c Psa. 1. 2. day and night: In which spiritual labour, he hath so profited himself and others, that he hath taken Princely pains to publish the truth of Christ; and to proclaim to the Potentates of the world the errors of Antichrist: So that all people have cause to pray, God save the King spiritually. That a d Pro. 16. 10 divine sentence may be in the lips of the King, and his mouth shall not transgress in judgement, who like the good Emperor Constantine, labours to decide matters of Religion, by the true rule of God's word: for so e Theod: Hist lib 1 c. 7. Constantine commanded the Bishops to order all points by the Book of God, which Book he placed for the same purpose in the midst of them: And even so speaks our dread Sovereign, f In his Apology for the Oath of Allegiance, pa. 36, line 13. whatsoever I find agree with the Scriptures, I will gladly embrace; what is otherwise, I will with their reverence reject; godly & golden words. The Lord evermore bless his body and soul spiritually, and enlarge the great Talon of his Princely wisdom, giving him as great a measure of knowledge, as was given to Solomon g 2 Chr. 1. 12 ; yea, such riches, treasures, and honours, as none had before him, or after him; and as his Majesty hath taken manifold pains to reduce the Popish Sectaries, out of their spiritual blindness, that they who will not be wakened out of their slumbers of ignorance, by the voice of so royal and religious a shepherd, may be compelled by the Sword of Magistracy to depart out of Babylon, or out of his Dominion: But herein it becomes not me to give counsel; rather fall to prayer, that the Lord, whose cause it is, would take the cause into his own hand, and stir up the hearts and hands of all Christian Kings, to compel all people, who will not be moved by the word of God's Ministry to come out of Babylon, might be forced by the sword of Magistracy h Reu. 18. 4 to depart from her, lest they receive of her plagues. Qui phreneticum ligat, & lethargicum excitat, ambobus molestus, ambos amat, saith i Aug. Epist. 48 Austen: He that bindeth a frantic man, and awakes him that hath the lethargy, loveth both, though he be grievous to both: And as the same Father k Aug contra 2. Gaudentij Epist: lib. 2, c. 17 Ad caenam tanti patris familias si sponte non vultis intrare, compellimus: Aug contra 2: Gaudentij Epist. lib. 2, c. 28 in another place, Quod autem vobis videtur, invitos ad veritatem non esse cogendos, etc. Whereas you think, that men are not to be compelled to the truth against their wills, ye err, not knowing the Scriptures, nor the Power of God, which maketh those willing, though they be compelled against their wills: Go into the high ways, and compel them to come in, saith l Luke 1. 4 23 our Saviour Christ: whereupon Saint m Epist: 204. Austen saith; Qui compellitur, quô non vult, cogitur, sed cum intraverit, iam volons pascitur, He that is compelled, is compelled against his will to enter; but when he is entered, he is fed willingly. The Lord for his mercy sake by the power of his word, draw all Christ's flock to unity in Religion, and give to all King's faithful hearts, to favour and follow the same; and specially, O Lord, bless from Heaven, thy dear servant, our dread Sovereign: give him all graces and gifts suitable for his Princely calling, knit his heart unto thee, that he may ever fear thy name; and let all them that love the Gospel of jesus Christ, night and day pray; God save the King, Spiritually. CHAP. XI. Thirdly, God save the King Politically. AND to induce all loyal subjects to this acceptable and dutiful service, many causes concur both divine and civil, (wheresoever we turn our thoughts) which may englad our hearts, and move them to burn in affectionate flames, in the oblation of this devotion. For under him we lead a peaceable and a quiet life, free from foreign fears, or domestical troubles; that we may say by his gracious government, in our Lard; Mercy and Truth have met together, Righteousness and Peace have kissed each other: And again with the n Psal. 43. 6, 7 Caesariae domus totum relege & revolve progressum, & invenies quod brevi perijt memo●●a corum, quoniam a se scientiam Domini repulerunt, & ipsi repulsi sunt. Chryso. Psalmist, The Sceptre of thy Kingdom is a Sceptre of righteousness; thou lovest righteousness, and hatest iniquity; wherefore God, even thy God hath anointed thee with the oil of gladness above thy fellows. We have and hear peaceably and plentifully the welcome tidings of the Gospel, (the voice of the Turtle is heard in our Land) enjoying a settled peace among ourselves, and with other Nations, having traffic and commerce with them; a sovereign benefit to enrich these Realms. The admirable peace, plenty, and prosperity, by a Christian, and political government his highness People do enjoy, hath made other Nations envy our felicity: The French have sworn, that this Land (in respect of peace and plenty long continued) was the Land of Promise, and their Kings hitherto have had Moses punishment, to stand upon their Towers, (as o Deut. 34. 1 he upon Mount Nebo) to see the cliffs of this Canaan, but not permitted to enter; that we see that verified, which Solomon long ago delivered, p Pro. 29. 4 A King by judgement, maintains the Country: or with wisdom q Wis. 6. 24 herself; A wise King is the stay of the People: or to speak of our Sovereign in the words of the Princely r Psa. 79. 70. 72 Prophet, The Lord chose David his servant, &c: to feed his People in jacob, and his inheritance in Israel; so he fed them according to the simplicity of his heart, and guided them by the discretion of his hands. So that we find the saying of s In 2 part, c. 49, In fine: de victo: Carolo. Cominaeus true, Foelix resp: in qua qui imperat, timet Deum; That is an happy Commonwealth, in the which the King fears God; or with t Eccles. 10. 17 Solomon: Blessed art thou O Land, when thy King is the son of Nobles, and much more of noble virtues. How happy was the Throne of Government, how successfully Religion propagated, when virtue honouring Constantine was enthroned. The like in other Christian Emperors: then justice was exalted, virtue rewarded, piety enlarged, vice punished, superstition discouraged. Of all temporal blessings, none more incomparable, then to be blest with a good and godly King. Woe to thee O Land, when thy King is a Child, saith u Eccles. 18. 16 Solomon, unable and unapt for that high function, the Art of Arts, and Office of God; far more intricate and difficult than any other kind of ministration on Earth: But thanks be given unto God, who hath given unto us a pious, prudent, and peaceable King, experienced Rex reip: gerendae gnarus artifex. in the regal Art, yea, learned in all good Arts, endowed with judgement, prowess, wisdom, bounty, justice, temperance, clemency, and compassion, who may truly say with the Orator; Natura me clementem fecit, resp: severum Remissius imperanti melius paretur: Seneca. Benigni Principis est, ad clementiae commodum transilire terminos aequitatum, cum sola est miserecordia, cui omnes virtutes, honorabiliter cedere non recusent: Cass. postulat, sed nec natura, nec resp. crudelem efficiet, Nature frames him merciful, the Commonwealth requires severe, yet neither nature or Commonwealth can make him cruel, that I may apply that to his praise which the Poet appropriated to Caesar. Ovid: de pont. Eleg. 3. Est piger ad poenas, Princeps ad praemia velox, Quique dolet, quoties cogitur esse ferox: A Prince to punish slow, yet swift to give; And when he must be cruel, much doth grieve. Yet he keeps a golden mean in the mixture of Mercy and justice, that his Tribunal is not like to Cassius' Tribunal, Reorum Scopulus; Neither a Rock, or refuge to the Meliores quos dirigit amor, plures quos corripit timor; Claudian. guilty Malefactors, but spares some in mercy, and for example cuts off others in justice— Truncatur & artus, ut liceat reliquis securé vivere membris. And which is great praise in a Prince, and powerful to do much good in the politic body, is the edification of his majesties exemplar life, acknowledged by his own enemies the * In a supplication for a toleration in the beginning. Papists, and forcible to move his subjects to imitation; for the people, like Laban's sheep, conceive by the eye, and are observant of Prince's virtues or vices, and as x In consul. 4, Hono: Panegy. Claudian to the Emperor Honorius; Vt te totius medio telluris in orb Vivere cognoscas, cunctis tua gentibus esse fact a palam:— They act their Princely part upon the open Theatre of the world; and oftentimes taxed by the secret censures of malapert and malignant spirits, when they are free from any faulty reprehension; as Cymon y Plutar. in precept. reip: gerend. Tanto conspectius in se crimen habet, quanto maior qui peccat, habetur: Juvenal satire 8. Vt in corporibus, sic in imperio gravissimus est morbus, qui à capite diffunditur. Seneca. at Athens taxed that he drank wine; Romans find fault with Scipio for his sleep, with Pompey for scratching of his head: And indeed diminutive faults in Princes are counted superlative, because of the public example; for sin is made worse three ways: 1. Ratione loci, 2. Ratione Temporis: 3. Ratione personae: In respect of place, time, and person, which commits it. In sailing (saith Agapetus) the error of an old ordinary shipman causeth little detriment, but the error of the Steersman or Pilot hazards the whole voyage: So the evil examples of great persons draw multitudes, and their errors cause terrors, and troubles to the Commonwealth: quicksands quid delirant reges, plectuntur Achivi. Yet ever was there such a flattery of the Regal Sceptre, that sometimes vices passed for virtues, and few there be that dare with that bold z Aug. de civit: Dei, cap. 4, lib. 4 Pirate, tell Alexander, because I do it in a Flyboat, I am called a Pirate; thou dost the like in a great Navy, and called an Emperor. But herein, (let our enemies be judges) that our Sovereign may truly say with Leonidas; Nisi te fuissem melior, non essem Rex, As far above all in virtue, as he is above them in place: for Pueri, Rex eris, aiunt si recte facias, etc. Hora & Guicciard: lib. 16 though Popes usually are praised for their goodness, when they surpass not the wickedness of other men, as the Historian tells us; yet our gracious King may in the integrity of his upright life, boldly and truly say with good and just Samuel, a 1 Sam. 12. 3 Behold here I am, bear record of me before the Lord, and before his Anointed, whose Ox have I taken? or whose Ass have I taken? or whom have I done wrong to? or whom have I hurt? etc. And all the People of Britanny must answer with the people of Israel there; Thou hast 4 done us no wrong, nor hurt us, nor taken aught of any man's hand; the Lord is witness. His highness special Summum in regibios bonum est justitiam colere, ac sua unicuique iura servare. Gregor. care and gracious desire is, to have God's Religion sincerely embraced, justice executed, Virtue promoted, Vice punished, God's Laws, and the good Laws of the Land generally maintained, and observed: so that the Church finds him a true Defender of the Faith, the Commonwealth a Talis Rex, qualis esse deberet. Father, the proud a powerful Prince, the meek and humble, a merciful Governor: All find him a most religious and virtuous King, careful of the good of Church and Commonwealth, that all the politic members of this Princely Head, may b 1 Tim 2. 2 lead a quiet and peaceable life in all godliness and honesty. These Princely properties and sacred graces, will procure his Majesty an eternal Crown of glory in Heaven, as God hath promoted him to a sovereignty and supremacy here on Earth; and may truly move all sound members of this politic body, whereof his sacred Highness is supreme Head, to pray with the c Psa. 72. 1 2 7 Psalmist; Give thy judgements to the King, O Lord, and thy righteousness unto the King's son; then shall he judge the people with righteousness, and thy poor with equity: In his days shall the righteous flourish, and abundance of peace shall be so long as the Moon endureth; yea, to pray like the Isralites d Baruck. 1. 11. for the life of our King, and the life of his royal Queen, his Princely Son, the County Palatine of Rhine, with the Princess Elizabeth, and their Progeny, that all their days may be upon the Earth as the days of Heaven, and that God would give 12 us strength, and lighten our eyes, that we may live under their shadow, and may long do them service, and find favour in their sight: That God would confound all their enemies, and put them to a perpetual shame: That the Lord of Hosts may be ever with them, and the God of jacob may be their Refuge, to protect and direct them, to e Psa. 64. 2 hide them from the conspiracy of the wicked, and from the rage of the workers of iniquity; that God may ever bless them, and preserve their going out and coming in, from henceforth and for evermore. So we thy people, and sheep Psa. 79. 13 of thy Pasture (the loving and loyal subjects and servants of the Lords Anointed,) will praise thee for ever, and pray unto thee from generation to generation; God save our King Corporally, Spiritually, Politically. Peroratio. I will draw these lines to the main Centre of all, making our conclusion short and gratulatory: First to your Grace (sacred Sovereign) the mighty Monarch of these 1 To the King's Majesty. flourishing Kingdoms; shall I that am f Gen. 18. 27 32. but dust and ashes prefume to speak unto my Lord and King? Let not my Lord be angry though I speak once: and how happy shall this poor Embryo be, if ever it be graced with the mild aspect of your Princely eyes, and once but touched Si libet exiguis rebus adesse iovi? with your Regal hands, which holds the jacob. staff, to measure the height of all learning. Give patient leave and licence to your unworthy and unable vassal, prostrated in all submissive obedience at your highness feet, to celebrate and congratulate the happy day of your majesties entrance into this kingdom: A g 2 Kings 7. 9 day of good tidings, and who can hold his peace? A day which was the beginning to multiply and advance our chiefest joys on earth, making us sing with the h Psal. 118. 24. Psalmist, This is the day which the Lord hath made, let us be glad and rejoice in it. O Lord I pray thee save now, Lord preserve him whom thou hast given: 25. give him (O King of Kings) good success, peace & prosperity, multiply these good days, grant him many of these happy years, Annos ut annis addat è nostris Deus. Eusebius the Bishop of Caesarea thought himself much honoured, that he was appointed to preach at the inauguration of Constantinus the Emperor: so I take it as my great joy, that I (the most weak of all our tribe) am one of the first in this kind to write the aniversary of England's happiness by your majesties entrance, to put them in a perpetual remembrance, to rejoice with thankfulness. And if I should remember in your presence the innumerable benefits and blessings your subjects of great Britain enjoy by your Princely coming to this Crown, I might be judged a flatterer (a creature most odious in your Grace's eyes,) modesty compels me to be silent. I will only say that which I have read the Painter Zeuxes did, who being to make the portraiture of juno, chose out certain amiable Virgins, & put the several beauty of them all into that picture: so indeed the wise Creator of all, hath made you such a King, the living picture of all earthly perfections; and as it was an old saying, That in one Austen there was many Doctors, in one julius Caesar many Captains; so in one and our King james, many Kings, the very perfection of most Kings. But I will turn our praises into prayers; remembering Antaloides saying to a certain Orator making a long oration of Hercules praises, cut him off thus, Quis eum unquam sanus vituperaverit? Who ever in his right wits discommended him? So, who dare, nay who can, (except the seed of the serpent) dispraise your Highness, whose virtues find favour with God and men? every tongue pronounces your name with joy, and every heart affects your Majesty with content and comfort. As God hath given you power in hand, so have you pity in heart, Clementia Regis est quasi imber serotinus, saith i Prou. 15. 16. Regis Clementia virtus, claudian. Solomon, The pity or favour of a King is like the latter rain; and your princely delight is not in sono catenarum, in the noise of chains, but like the good Emperor, k Theodosius: malum est delectari in sono catenarum: Seneca. rather desirous to call the dead to lise, then put the living to death. So that I may say to your Grace as Maecenas said of Octavius Caesar, Omnes te tanquam parentem & seruatorem suum intuentur, te moderatum, vita inculpata, & pacificum amant, etc. All people fix their dutiful eyes upon you, as upon the public Father of the Commonwealth, loyally loving you, being mild and merciful, holy in life, and peaceable in government. So that though at last, there must be a translation to an Pallida mors aequo pede pulsat pauperum tabernas regumque turres. incorruptible Crown in Heaven, yet all your Subjects pray the time of that transmigration may be long dedeferred. Horac: Serus in coelum redeas, diuque, Laetus intersis populo Britanno. I need not here play the part of King Philip's Page to cry at your Princely chamber door, Memento te esse mortalem, Mors sceptra ligonibus aequat, nilme potentum sceptra minacium possunt verendo flectere: Crinitus. Remember you are mortal: or with the Artificers of the Emperor's tombs, at the day of the Emperor's Coronation, offer a lap full of stones, with these verses: Elige ab his Saxis, ex quo (Augustissime Caesar) ipse tibi tumulum, me fabricare velis. Of these same stones (most mighty Caesar) take, Of which I may thy tomb begin to make. Your Highness needs not these advertisements, the memory whereof presage our lamentations; though it shall bring you in present possession of perpetual glorification, who live, and labour to pass off this world's Kingly Theatre with that approbation, k Luke 19 17. been, fidelis serve, Well done, faithful servant, enter into thy Master's joy. Our hearty and humble prayers shall ever be powered forth to the King of Kings, from the bottom of our souls, that your Highness may still reign many happy years on earth, in prosperous health, Kingly honour, and all happiness, and may oft renew and revive our hearts with these annual joys; and when the last period comes, that God may make you as glorious a Saint in Heaven, as you are a great, gracious, high, and happy King on earth: and leave behind you the succession of your loins, to sit upon the Throne to the world's end; and all your faithful servants and subjects will join with me in this prayer, and say Amen, Amen. Next to your Honours (most grave and wise Senators.) 2. To the most honourable Lords of the privy Counsel. Plutark. in epist. ad Traianum. the politic Statists of the land, who represent Romanos rerum dominos gentemque Togatam; The most honourable Counsel to the royal head, whom for fidelity I may compare to the heart of England: to you by right of office, place, and charge, this faithful service principally appertains to procure and pray for the King's safety, who is (as it was said of l judith 15. 9 judith) the exaltation of jerusalem, the great glory of Israel, the great rejoicing of our Nation: That he may enjoy many Altion days, and reign many golden years in safety and security: Virg: Aurea securi quis nescit saecula regis? It is your noble task carefully to consult in the prevention of public mischiefs: and though we may now say with Agamemnon, m Seneca in Agamemnon. Act. 4. Malum dum non videtur, non timetur: Victor timere quid potest? What need the Conqueror fear? yet Cassandra will tell us, Quod non timet, fear that you do not fear: fear procures precaution, precaution prevention; fear the plots and projects of the n Numb▪ 13. 34. sons of Anak, the Pope's Giants, traitorous Jesuits, of whom I may say as Ammianus o Histor. lib. 14. Marcellinus writes of the Saracens: Nec amici nobis unquam, nec hostes optandi: si amici, perfidi, si hosts, foedifragi; We need not to wish them to be our friends, or foes: if friends, they will prove treacherous, if foes, perfidious. Circumspect precaution is the life of policy: for stultum est, cum sit is fauces tenet, puteun fodere; for that is like the Phrygians, sero sapere, to be wise too late. But why do I like an unexpert Phormio, dispute of wars in Hannibal's presence? you are the Nestor's of this kingdom, wise as p Math. 10. 16. Serpents, but innocent as Doves; be careful to take the q Cant. 2. 15. Foxes which would destroy our Vine. Faber cadit cum ferias fullonem, neither state nor statute free, till the Realm be freed of them; being like Novatus, whom S. r Cypr: epist: 8. l. 2. Cyprian describes in these colours, Saepe blandus, ut fallat, aliquando saevus, ut terreat; semper curiosus, ut prodat, nunquam fidelis ut diligat, Always flattering, to deceive; sometimes cruel to terrify; always curious and cunning to betray, never faithful to love. But your Honours know best how to prevent the mischiefs of such miscreants who desire the ruin of King and Country, for you can best tell how to do it: Propert: lib. 2. Navita de ventis, de tauris narret arator, enumeret miles vulnera, pastor oves. I will not meddle with your high affairs; rather follow mine own duty, fall to prayers for you, that God may ever be present and precedent at your Counsels, giving you the spirit of counsel, and of courage, wisely to foresee, and happily to prevent all misfortunes and miseries intended against our King and Country, and that our s 1 King. 4. 25. judah and Israel may dwell without fear, every man under his vine and figtree, from Dan even to Beersheba all the days of our Solomon: That God would still multiply these happy years, and grant that our high and princely Cedar, with all the fair & goodly branches may long flourish in this land; and that all his subjects high and low, may safely shelter under the shadow of his gracious government; blessing your Honours, the very supporters of the state, the pillars of the land, with grace and wisdom from above: to prosper your Counsels, and ever direct you to consult for the glory of God, the good of the King, the comfort and welfare of Church and Commonweal. To you also the bright stars of Court, blest with the daily 3 To the Court. beams and influences of the Regal Sun, who like orient Pearls, serve to adorue the golden Diadem; to you I may fitly tender these present meditations, who no doubt daily do meditate upon this Theme, to say and pray, God save the King. You fair flowers of honour, who flourish in the courtly Canaan, a place which flows with plenty and pleasure, the Mundus iste blandus periculosior est, quam molestus, & magis cavendus, cum se illicit diligi quam cum admonet, cogitque contemni: saith Austin, pointing at the Court. epist. 144. very garden of delight, (where the Bee gathers honey, and the spider poison) where you may reap all earthly pleasures, which are like jonas Gourd, content a while, but not continue; your eyes behold the subject of our prayers, the ornament of our land. Nay I may say with the Poet, Hor. lib. 4. od. 14. & odd. 2. O quâ Sol habitabiles Illustrate oras, maxim Principum, Quo nil maius, meliusue terris Fata denavere, bonique divi Nec dabunt, quamuis redeant in aurum Tempora priscum: Upon no shores the Sun doth shine, Blest with a King more divine. The fire of your fervent prayers for the welfare of the King should perpetually flame at the high Altar of deep devotion, being graced with all kingly favours, and advanced with honour and rewards; if you should prove disloyal or undutiful to the King, he might rightly use the Proverb, Mercedes locat in pertusum sacculum, Put his rewards in a broken bag, and might justly frown on you (and his a Prou. 19 12. wrath like the roaring of a Lion) and even strike you dead with a Quos ego? If you desire the King's favour, which is the way to honour, be faithful and loyal: This raised Mordecai b Ester. 6. 8. 11. Ester. 10. 2. 3. to ride on the King's horse in royal apparel, a Crown of gold on his head, etc. and to be eternised with the eternal Crown of truth. It raised c Gen. 41. 43. joseph to ride in the second Chariot of Egypt: d Dan. 5. 29. Daniel to be clothed in purple, and a chain of gold about his neck. Look upon e 1 Kings 2. 7. King David's gratuity for Barzillays loyalty, who commanded Solomon on his death bed to let the sons of Barzillai to eat at his table: This is the only way to win the King's favour, which if you lose, you are but falling stars, your Fame obscured, your Names contemned. Macro salutes * Vide hist. Dion. lib. 58. & Xiphilin. in vita Tiberij. Sejanus no longer than he is in Tiberius' favour: Actum est, ilicet, peristi. But your faithful service to your Sovereign will be commendable to God and men, serving in soul the King of heaven, and serving Caelopraefertur Adonis. loyally the King on earth, not to prefer earth before heaven, to say with some, Mart. lib. 9 Seek others for to feast with jupiter above, I here on earth my jupiter will love. But f Math 6. 33. first seek the kingdom of God, and his righteousness and this will teach you to serve your King with faithfulness, and to pray for his preservation in all humble and hearty diligence and obedience, saying, God save the King. Also to your Honours (right noble Peers) this task belongeth, 4. To the Nobility of the Land. always to pray, God save the King: being noble by birth or place, this will ennoble your persons more, if you say faithfully as judith did to Bagoas concerning Holofernes feignedly, g judith 12. 14. Who am I that I should gain say my Lord? surely whatsoever pleaseth him I will do speedily, and it shall be my joy unto the day of my death; then your names and fames shall ever stand registered in the Chronicle of honour, free from the black Characters of disloyal infamy. And though Fortune's image be made of glass, brittle and mutable, yet your honourable * Fama post fata superstes. memorial shall never perish; Death, which is the true Herald of Arms, blazoning man's pedigree to be but genus lutulentum, a picture of dust, be he a Prince in his palace, or a beggar under a bush, yet * job. 17. 14. corruption is their Father, and the worms their mother and sister. Their good works h Apoc. 14. 13. following them, but their i Psalm 49. 17. pomp left behind them; only their sanctity to God, and service to their King and Country shall make them glorious in heaven, and famous on earth: Posterity will hold them worthy of honour, and desire to reserve a Catalogue of their names, and will say, These were the Noble men that loved their God, their King, and Country, k Prou. 31. 29. Many have done virtuously, but these surmounted them all. Archidamus told King Philip after his victory at Cheron, Rhodig. lib. 8. cap. 26. that if he should measure his shadow, he should not find it an hairs breadth bigger, or longer than before; so let no vainglory fill you with empty wind, it cannot make your shadows bigger or longer: glory more in your own virtuous actions, then in your renowned Ancestors, Virtute decet, non Sanguine niti. Claud. for though some do boast to be, A love tertius Ajax, yet, — Quae non fecimus ipsi, Vix ea nostra voca: ovid. It is the honour of a noble man, when he doth excel in Ego meis maioribus virtute praeluxi. Cicero. virtue his forepast Ancestors, when he is religious, to fear God, and to honour the King; saying of his Sovereign, as l Gen. 27. 29. Isaac said to jacob; Cursed be he that curseth thee, and blessed be he that blesseth thee; and wishing with the m Gal. 5. 12. Apostle, would to God they were cut off which do disquiet him: always loyal to his Sovereign, and loving to his Country, willing to adventure in their service his limbs, or life, ever wishing and praying; God save the King, and Country. Likewise to your Fatherhoods (most right and reverend 5 To the Clergy. Fathers) the Heads and loving Brethren of the Tribe of Levi,) whose place and office bind you in all duty to be loyal to the royal Tribe of judah; to you I may without offence proffer this poor present, who spend your spirits at God's Altar, to offer a morning and an evening incense of servant prayers, for the preservation of Gods Anointed, exhorting with n 1 Tim. 2. 1. 2. Paul, that first of all supplications, prayers, intercessions, and giving of thanks, be made for Kings, and for all that be in authority. And indeed, before all, and above all, we of the Church, (the vital spirits of the politic body) have manifold motives to pray for our Sovereign, who unto us, against Ad eius vexillum Ecclesia convolat. the tempest of these times, is a refuge, an hiding place from the wind, and as the shadow of a great rock, as it was said of King o Esay 32. 2. Ezechiah; His Majesty is a Defender of the Church, as he is a Defender of the Faith; and against the p 2 Tim. 4. 14. Atheists and Alexanders of these days, that would do us much wrong, he stands to plead our cause, to grace our calling, that we may say with the Poet; ●unen. Sat. 6. Et spes, & ratio, studiorum in Caesare tantum, Solus enim tristes hac tempestate camaen as— respexit: Though the Church be made black, black by customary contempt, and continual oppression and persecution, Cant. 1. 4. yet the King kisseth her with the kisses of his mouth, Cant. 〈◊〉. 1. 3 and his love is better than wine; we will rejoice, and be glad in thee, we will remember thy love more than wine, the righteous do love thee. And herein (if we may boast in any thing,) we may boast in this, That our Church was never the Author of Treason: (The Mother of Souls should not be the murderer of Kings) members inclined to rebellion, were never well possessed of Religion; As we have hitherto been faithful, obedient, and loyal, so still ever be: from the Church Sit procul omne nefas. Let the mother of blood and treason, still dwell under the roof of Romish Babylon, the q Reu. 17. 5. 6. Oh ignominia, si esset domus Domini! mother of whoredoms and of these abominations, drunken with the blood of Saints, and with the blood of the Martyrs of jesus Christ; which cloak these murders and massacres, under the mantle of Religion; like the Rulers of Ephesus, distressed with a terrible battery in that Siege her Governors tied with ropes Poliaen. the walls and gates to Diana's Temple, that so being consecrated to the Goddess, that enemy should assault them at his peril: Even so the Popish policy is, to tie every thing to the Temple, Conspiracies, Murders, Treasons, all tied In nomine domini incipit omne malum. to the Church, cloaked under a colour of Religion, that I may say with their own r Leo. Epist. 8. 9 Leo, Ecclesiae nomine armantur, & contra ecclesiam dimieant, They arm themselves with the name of the Church, to fight against the Church, and to destroy the pillars of the Church: Hi Christum simulant, sed Sathanalia vivunt. Well, let our preaching and praying tend to this end, Aut pareas, Aut pereas. to give Caesar obedience, to fear God, and to honour the King; knowing that all must submit to the Higher Powers, for s Rom. 13. 5. conscience sake, and for the t 1 Pet. 2. 13. Lords sake: and they that will not do it, they are none of God's Clergy, none of the Heritage of the Lord: They have neither conscience nor calling; like to certain Bishops in u Ambros. lib. de pastore. Ambrose days, of whom he writes, Quod dedit cum episcopus ordinaretur, aurum fuit, quod perdidit, anima fuit, cum alium ordinaret, pecunia fuit, quod dedit, lepra fuit: That which he gave when he was made a Bishop, was gold; what he lost, was his soul; when he made another, it was for money; what he gave, was a leprosy. But these Bishops live beyond the Alps, I hope there is none in Albion. It is our comfort and our Crown, that our calling and conscience is such, which burns in zeal and duty to God, and loyal obedience to our graciour Sovereign; Morning and evening, at noon and at night, at bed and board, praying; God save the Church, God save the King: To you the wise and worthy judges of the Land, who 6 To the grave & reverend judges. are the eyes and ears of this politic Body, who well know Scita patrum, leges, & iura, fidemque, deosque: To you I may dedicate and appropriate these our labours, whose places and pains serve to this purpose, to serve the King and Country, and to help to preserve the welfare of the King and Kingdom: Your public pains and private prayers speak to the World these words; God save the King. You are sworn to this service, and sweat in it; never more Malefactors in this kind, and as Paul tells * 2 Tim. 3. 1. 4. Timothy, In the last days shall come perilous times, for men shall be Traitors, heady, highminded, etc. You know the Nilus, where these Crocodiles are bred and fed; use all good diligence to catch them, spread your nets, not Vulpina retia, Foxes nets; but Regni retia, The Laws of the Land: if you can take them, you shall do God, and the King good services. Spare none of this kind, who dare Nulla maior causa mali, quam licentia mali. lift up their hand against the Lords Anointed, for they are worthy to die; Bonis nocet, qui malis parcit, He hurts the good, which spares the bad; yea, in all your loyal and legal service, let neither fear, or favour, flattery, or bribery, blind your eyes, or deaf your ears, remembering that you exercise not the x 2 Chro. 19 6. judgement of man, but of God; and think upon this verse in your judgement seat, Hic locus odit, amat, punit, conseruat, honorat; Nequitiam, pacem, crimina, iura, bonos. far be that leprosy from the judges of our Land, which so corrupted them in y Cic. in Verr. 1. Act. Non terminantur negotia, donec evacuata sunt marsupia. Innoc. de vita huma: conditi. Cicero's days, that he could say; His judicijs quae nunc sunt, pecuniosum hominem non posse damnari: In these judgements which are now, a moneyed man cannot be condemned. But bribery fowls not your hands, who to corrupting Simons say with z Acts 8. 20. Si Niceas non sit reus, dimit hominem, si reus, mihi dimit. Cambyses Sysamnem iniqun judicem excoriari fecit, in terrorem aliorum. Gratior Deo est nimia miserecordiae, quam nimia severitas. Dum parcebatur lupo, mactabatur grex Christi. Simon Peter, Thy money perish with thee. Neither let any of Agesilaus letters move you, who writ to a judge for his favourite in this style, Si causa bona, pro justitia, sin mala, pro amicitia absolve; If his cause be good, dismiss him for justice sake; if bad, for friendship sake. Let justice be unpartially executed, yet tempered with lawful pity; think upon that Christian caveat, Duo sunt nomina, peccator, & homo, quod peccator, corripe, quod homo, miserere: These are two names, an offender, & a man; as an offender, punish him, as a man pity him; be not too severe with Draco, Ne superet medicina modum, Lest the medicine exceed the malady: nor too remiss with lenity; for that is a kind of cruelty, Tam omnibus ignoscere crudelitas, quam nulli, saith a Sen. de clem. lib. 1. c. 2. Quosdam necare clementia, & quosdam servare, crudelitas est. Seneca, To pardon all is cruelty, as well as to pardon none. But, Sus mineruam, You know best to keep the mean, and— Medium tenuere beati: So shall you perform laudable service to God, King, and Country, if you execute justice, punish disobedience, which is the falling sickness of a corrupt Commonwealth; Command all to give * Caesar his due, repress all his enemies by force of laws, and cut them off with the b Ense recidendum est, ne pars sincera trabatur. ovid. sword of justice, that their exemplary punishments may terrify all others from such attempts, and be like monitors and remembrancers to all people, crying; Discite justitiam moniti, & non temnere divos: Virg. Paena ad unum, est terror ad omnes: malefici non pereunt, ut pereant, Sed ut pereundo, alios deterreant. Seneca. Let others harms admonish thee, and learn not to despise these supreme powers, for which offence, so many Traitors dies. seventhly, to the Commonwealth. Last of all to you, the inferior, yet sound members of the supreme Head, the native and national children of our common Mother, whom I may fitly compare to the hands and legs of this politic body, to fight and stand strongly for the defence and welfare of our King and Kingdom: To you I hope this little Book will be welcome, and therefore say to you, as the c Reu. 10. 9 Angel said to john; Take this little Book and eat it; and if you be good Subjects, it will be sweet in your mouths, and not bitter in your bellies: for you cannot be true Christians, unless you be true Caesarians, there is no true Religion in that heart, which entertains a motion to rebellion; it is a rotten member that will not be obedient to the regal Majesty. And consider with yourselves the happy blessings you enjoy by the merciful providence of God, in giving to this Realm so godly and gracious a Sovereign to reign over you; and it will make you cry forth with the d Psa. 3. 8. Psalmist, Salvation belongeth unto the Lord, and his blessing is upon the people: O Lord, how favourable hast thou been unto our Land, in placing over us so religious and renowned a King, so absolute and complete a Prince in wisdom, learning, and religion! and it will stir up all thankful hearts to say with the e Psa. 67. 3. Psalmist; Let the people praise thee O God, yea, let all the people praise thee: f Psal. 47. 6. 4 Sing praises to God, sing praises, sing praises unto our King; for he hath chosen our inheritance for us, even the glory of jacob, whom he loved. If we be not truly thankful for so great benefits, it may be truly verified of us, which was said of g Numb. 13. Canaan, Bona terra, sed gens mala, A good Land, but in it there be bad people. O unthankful and ungrateful Britain's, if ever you forget so great blessings, Vae vobis propter ingratitudinem, Woe be unto you for your Vae aetati nostrae propter ingratitudinem, etc. Ber. ingratitude: Ingrata patria, Ungrateful Country, it is an infamous name, odious to nature and Nations. Gratiarum actio, est ad plus dandum invitatio, Giving of God thanks for favours received, is a kind of supplication and invitation to obtain more. The Anatomists tell us that every creature hath four muscles about the eyes, but a man five; four serve to turn about the eyes, the fifth serves to lift up the eye, and look upward to Heaven. Man should not with other brutish creatures look altogether upon the Pronaque cum spectant animalia caetera terram, Os homini sublime dedit, coelumque videre. ovid. earth, but lift up his eyes, hands, and heart, to Heaven, to give God due and true thanks for his daily and fatherly favours and mercies bestowed upon him The h Esay 1. 3. Danti rependi quicquam gratius ab accipiente non potest, quam si gratum habuerit, quod gratis accipit: nam spiritui gratiae contumeliam facit, qui beneficium dantis grata mente non suscipit. Ber. Ox knows his Owner, and the Ass his Master's Crib; yea, the Rivers are tributary to the Sea, from whence (some say) they first come, and again return: All Creatures seem in their kind to be grateful debtors to their courteous Benefactors, except the Swine, whose mast makes him forget the tree from whence the Acorns fall; or the Moon which being at the full, (by interposition of the earth) darkens the Sun, from whence yet she borrows all her light. It was Israel's sin, unthankfulness, I pray God it be not England's sickness, * Nihil est quod indignationem Altissimi provocet, sicut ingratitudo; est malorum provocatio, & meritorum exterminatio. Petr. Raw. ungratefulness to God: Woe unto us, if we scant God of our fruits, who hath not scanted us of his favours. i Psa. 29. 2. Bring presents to the King of glory, give unto the Lord glory due unto his Name, worship the Lord in his glorious sanctuary. k Psa. 115. 1. 14 18. Not unto us, O Lord, not unto us, but unto thy Name give the glory, for thy loving mercy, and for thy truth's sake. Be ever thankful to God, and then he will ever be mindful of you, to bless you; the Lord will increase his graces towards you, even toward you, and your children; therefore praise the Lord from henceforth and for evermore: for he hath not dealt so with every Nation; and if our deserving were put into the lottery of other people, we should be rewarded with a blank. God's love and gracious favour to us, is l Ber. Epist. 11. ignis accendens, fire to set us on fire: Let our thankfulness to God be, ignis accensus, a fire flaming to God in all zeal, love, duty, thanks, service, and devotion. God hath set England as it were upon an hill, a spectacle to all Nations, Insuperabiles, nisi separabiles. strengthened by sea and land, ad miraculum usque, to the admiration of all people, blessed it with an extraordinary peace & prosperity of long continuance; we are the world's envy, let us not become their declamation. Nothing but our * Gratiarum cessat decursus ubi recursus non fuerit, etc. Ber. serm. 35. unthankfulness to God, our licentiousness in life, our disobedience to his Word, our security in sin, our contempt of good means and mercies offered, can work our overthrow: and these (if we do not drown them quickly in the rivers of repentance) so one may breed and bring our woeful downfall. The Lord hath blessed this land with great and gracious blessings: in it the golden bells of Aaron are powerfully rung, the word by faithful teachers movingly delivered. Oh let our perpetual * Gratiarum actio est pro gratia suscepti muneris, munerantis laudati●. Tullius. prayers, praises, and thanks ascend to heaven, because God's graces and mercies plentifully descend to earth. Et si desint gratiae, quia nos ingrati, If any grace be wanting, it is because we want grace to be thankful for this our happy government, having a prosperous peace, and that which is the procurer of peace with God and men, that blessed passage Religio remp. pacatam, & regiae potentiae morigeram reddit: Mach. princ. c. 5. of the Gospel. Si totum me debeo, pro me facto, quid debeo, pro me refecto? saith a Father, If we owe God ourselves, for our creation, what do we owe unto him for our regeneration, preservation, and salvation? We therefore that have tasted of the great cup of God's mercy, let us with David take the cup of salvation, & give thanks, and praise the name of the Lord; let us praise God for these abundant mercies, and ever pray unto him to preserve the happy instrument of manifold benefits and blessings to us, our most dread and dear Sovereign: duty bindeth us to this task, our own welfare moves us to this duty; for his prosperity is our tranquillity, his safety is our felicity, the blessing redounds to us; and if he should miscarry, (which God forbid) we should be partakers of his misfortunes. Therefore be always obedient and diligent to serve our royal Head, (golden in all virtues and Propugnaculum quovis alio firmius est, multitudinis odio career. Mach. prin. c. 20. princely perfections) in all loyal and Christian duties, loving his Highness in our hearts, which is the best earthly defence for a King, Inexpugnabile munimentum est amor civium, saith Seneca, The love of the people is an invincible munition: and as that great Rabbi of policy m Mach. prin. c. 19 Machiavelli hath set it down for a sure rule, Contra regem, quem omnes magnifaciunt, difficilis coniuratio, oppugnatio & irruptio, Against that King whom all highly esteem and reverence, conspiracy or treachery is very difficult, or if attempted, seldom succeeds. Let us be in pace Lepores, but in praelio Leones, in peace like Hares, timorous to offend his Grace in any way of disobedience; but like Lion's fight for him against all his enemies with an unwearied courage, undaunted magnanimity, joining with our fight hands our fervent prayers to God, like faithful Israelites, against all rebelling Amalekites: Oratio coelos penetrate, & hosts in terravincit, saith Origen, Prayers pierce heaven, and overcome enemies on earth, plus precando quam praeliando, more by praying then by fight. n 1 Sam. 17. 45. David's encountering with Goliath in the name of the Lord, was more powerful than his fling, and five stones. Let us make it one part of our daily prayers to God to keep o Psalm 17. 8. our King as the apple of his eye, and hide him under the shadow of his wings, to save him from all enemies bodily or ghostly; p Psalm 59 13. to consume them in his wrath, consume them that they be no more, & let them know that God ruleth in jacob even unto the ends of the world: beseeching God of his great mercy ever to prosper this most peaceable and puissant Monarchy of great Britain: q Psal. 132. 9 10. Arise unto it, as unto thy resting place: Turn not away thy face from thine Anointed, who hath now happily to our immeasurable joy, worn the imperial Diadem of great Britain these 15. * years. 15 years currant. Vota nostra, Vita longa. Many more happy and prosperous years we pray to be continued, prolong his days, O Lord, as the days of heaven, and grant that his Highness and his Princely posterity may in these kingdoms reign so long as the world endureth: Enlarge and enrich his royal heart with all Regal gifts, and Divine graces, suitable for his high calling: Save and defend him from the tyranny or treachery of all foreign and Antichristian power, and from the plots and projects of domestical adversaries; Let them r Psal. 109. 29. cover themselves with their confusion, as with a cloak. Bless his most gracious spouse and bedfellow, Queen Anne, let Amen. thy Angels O Lord encamp about her to guide & guard her in a safe protection: and ever continue thy most heavenly hand of benediction upon the high & mighty Prince Amen. Charles, the famous Prince of Wales, the second joy of great Britain: Lord look upon him from heaven, s Psalm 72. 1. Give thy judgements unto the King, and thy righteousness unto the King's Son. Teach him O Lord in his tender years like a good josias to learn, and love thy true religion, the way to win the eternal Crown of life. Be gracious O Amen. Lord to the County Palatine of Rhine, Frederick, Prince Elector, and to his most virtuous and gracious wife, Princess Elizabeth, with their Princely progeny. O Lord preserve them with thy mighty and outstretched arm, give them a most happy peace and prosperity in a Princely Amen. honour & felicity all the days of their lives. O Lord t job 5. 12. scatter the devices of the crafty that their hands may not accomplish any wicked thing they do enterprise. Confound all them that have ill will at Zion, that repine at the peace of the Church, the welfare of great Britain, the prosperity of his Majesty & his royal progeny; that howsoever they have shift of faces, and mask unknown, yet let us pray that that u Dan. 2. 34. stone which is cut without hands may break the Images of such Traitors in pieces, giving him victory over all his enemies: * Psalm. 132. 18. Cloth them all with shame, but upon him let his Crown flourish, and grant him an happy multiplication of many prosperous years, to renew with many returns, these our cordial and annual joys, long to sit upon his Throne, and make his foes his footstool. And let high and low, rich and poor, young and old, yea let Heaven and earth, with the Monarchy of great Britain, and all good Christians, professors of the Gospel, be devoted Suppliants to the King of Kings, with joyful tongues, and zealous hearts, to pray and say, God save our King, God save King JAMES. Vivat valeat, vincat. God save the King: Corporally. Amen. Spiritually. Amen. Politically. Amen. Τέλος. Gloria Tri-vni Deo in secula. Caesaris Hosts: OR, THE TRAGEDY OF TRAITORS: For the fifth day of August: The day of the bloody GOWRIES' Treason, and of our King's blessed preservation. I will sing a new song unto thee, O God, and sing unto thee upon a Viol, and an Instrument of ten strings: for it is he that giveth deliverance unto Kings, and rescueth David his servant from the hurtful sword. PSALM. 144. 9 10. Dum iniusti saeviunt, justi saluantur, & utilitati bonorum militat potest as pravorum. Gregor in Moral. By SAMVEL GAREY, Preacher of God's Word. LONDON, Printed by JOHN BEALE, for HENRY FETHERSTONE, and JOHN PARKER. 1618. TO THE RIGHT HONOURABLE, S it FRANCIS BACON Knight, Lord Chancellor of England. (Right Honourable Lord:) IT was the saying of St Hierome to Celantia, Summa Epist. 37. apud Deum nobilitas est, clarum esse virtutibus. Yea the wise Moralist, unchristened Seneca could say, Nobilitas animi, generositas est sensus, nobilitas hominis est generosus animus: The which true Nobility of the mind is your inherent, and hereditary honour, famoused for Piety, justice, Learning, and Liberality, so that the world sees you write not your desires in the dust. We bless God, and wonder to behold in you so admirable a pattern of true Nobility, & moves us to say with K. Lemuel, * Pro. 3. 29. Many have done virtuously, but you surmount them all, in your great perfection of Arts, and happy progress in Grace, the world can number but few such. Vereor ne violem frontem tuam, sedem honoris, testem verecundiae: I know the sound of the trumpet of your praises is no music to your ears, neither do I love such strains: the land in general echoes your renowned applause, and God who hath so blessed you, and by the King's Majesty promoted you to so honourable a Place, continue you an happy instrument of much good to Church and Commonwealth, and prosper your noble proceedings according to the promise of your admired entrance. And now (most honourable Lord) I humbly crave your pardon, in presuming to present so simple a Present, unto the view of so approved a judgement, who have Mercurium in lingua, & Mineruam pectore: yet although not the manner (being mean and homely) yet the matter handled may justly merit your noble acceptance, being a description of the heinous sin of Treason, the fall and Tragedy of Traitors (plagues which the Arch-traitor to mankind hath added to the world;) and also a seasonable subject for the Time, August the fifth, against which day it was, and is prepared as an annual object. And I know there is none within the compass of Great Britain pours forth more hearty prayers to God with a more fervent and faithful soul, than your Honour doth, for the preservation of our most dear and dread Sovereign, and for the detection and destruction of all pestilent and truculent Traitors. Wherefore in a hopeful affiance of your honourable acceptance, I humbly offer this little labour, (a Testimony of my great observance) with myself perpetually to your service, not after a ceremonial submission, but from a serious agnizing and feeling of mine own imbecility, every way so obscure and weak, that ingenuously I confess, — Et scripfisse pudet, quia plurima cerno, me quoque qui feci judice, digna lini. And of all others I know your honours censure and judgement is most substantial, yet my weakness thus far encourages me, that your Honour will like my willing mind, commend the matter, though not the manner; and I hope will favourably accept this Mite, and put it into your richer Treasury, and countenance it with your worthy protection, which will be like Ajax buckler to shield it safe against detraction. Ringanter, rumpantur, liveant, improbent maledici; si Honori tuo arriserit, instar mill, Platonis calculus: I would not be a monster to please all but some, and say with the Poet Lucilius, Me paucis mall à sapientibus esse probatum. So giving my farewell to this feeble Infant, saying as jakob did when he parted with his beloved Benjamin, * Go, and the Lord Gen. 43. 13 show thee favour in his sight: and soupon the bended knees of my prostrated heart to God, I shall ever incessantly pray to the Lord Keeper of Heaven and Earth, to make your paths every way prosperous, blessing your Honour with happy preservation, and a longioyfull life on earth, and grant you an eternal Patent (sealed by the everlasting Decree of the sacred Trinity) of immortal possession of a glorified life in Heaven. Your good Honours ever to be commanded in all duty and service, SAMVEL GAREY. Caesaris Hosts, OR The Tragedy of TRAITORS. Now these are examples to us. 1 Cor. 10. 6. If thou hast any enemy, or Traitor, send him hither, and thou shalt receive him well scourged. 2 Macch. 3. 38. CHAP. I. THE memory of God's great and glorious works, either of judgement upon his enemies, or mercy towards the Church, aught to be preserved with a thankful remembrance. So the a Ester 9 jews being preserved by the means of Queen Ester, 17 and godly Mordecai, from the intended plot by Haman, 22 kept the fourteenth day of the month Adar, yearly with feasting and joy. So when God had delivered his people of Israel from the tyranny of Tryphon, by the means of Simon their Captain, he b 1 Macch. 13. 52 ordained that the same day of their deliverance, should be kept every year with gladness. So when the c Nehem. 8. 9 18. people of Israel were delivered from the captivity of Babylon, and restored to God's true Religion, they kept a Feast seven days together to the Lord with rejoicing and thanksgiving. The Feasts d Deut. 16. 1. of the Passeover, Pentecost, Tabernacles, were commanded by Moses to be kept holy, in remembrance of great benefits received at God's hands. Hence it was, that in times past, the patriarchs, Prophets, and people of God, would not forget any memorable act of God's providence, without setting some remarkable Memonto upon it, that so it might remain fresh to succeeding generations; that e Psa. 78. 6. the children unborn might tell it to their children. That f 2 Chr. 20. 26. valley wherein Iehoshaphats adversaries were overthrown, was called Beracah, a valley of blessing, that so the Name might present to their minds to praise God for their marvelous victory. g Gen. 28. 19 jacob did call the place where God appeared to him, Bethel, The House of God, which before was called Luz: and h 1 Chr. 13. 11. David the place where Vzza was smitten, Perez. uzza, i. the division of Vzzah; and i Gen. 22. 14. Abraham the place where Isaac was delivered from the bloody knife, jehovah-ijreh, i. The Lord seeth, or provideth; and the jews k Ester 9 26. called those holidays which they solemnized for their deliverance from Hamans' device against them, Purim, by the name of Pur, i Lot, or lots, in casting lots for their destruction. * 1 Sam. 7. 12. So Samuel pitched a stone (the Philistines being overcome) and called it ebenezer, Lapis adiutorij; Hitherto hath the Lord holpen us. These and many other examples (whereof the Scripture is plentiful) are sufficient to stir up God's people to remember with humble thankfulness the great works of Gods most merciful deliverance And herein as becometh faithful servants to God, and loyal Subjects to his Anointed, let the People of Great Britanny holily celebrate with devout prayers, and praises to Almighty God, that solemn Anniversary day, The fifth of August, the day of our gracious and religious King's preservation from that bloody intended destruction of the wicked and wretched Traitors, Goury's of Scotland. In which deliverance, Gods might and mercy did so wonderfully appear, that we may cry with l Exod. 14. 13. Moses, Stand still, and behold the salvation of the Lord, which he showed this day: Saying with the m Psa. 14●. 10. Psalmist; It is he which giveth deliverance unto Kings, and rescueth David from the hurtful Sword; and moves our High Sovereign to say with that Kingly Prophet, n Psa. 94. 1●. If the Lord had not holpen me, my soul had been put to silence: and therefore his Majesty in a thankful acknowledgement of God's mercy doth religiously observe in hearing prayers, and preaching of God's word, every Tuesday in the year (it was Die Martis, almost Mortis.) Two most admirable deliveries upon that day from two abhorred Treasons, in both which I may cry with o jer. 〈◊〉 〈◊〉 jererie; It was the Lords mercies that we were not consumed: and may say with p Aug. de●… c. 6. Augustine, He that seeth not God's mercy in this, is blind; he that seeth it, and praises it not, is thankless; he that hindereth him that praises it, is mad. And therefore to add a little fuel to the fire of our general devotion to God, for this his merciful and marvelous preservation of our dread Sovereign, worthy to be written with eternal Characters in the hearts of all good People, perpetually to praise God for the same; I have enterprised to write this little Treatise, hoping that others, who have greater Talents, will labour to eternize the memory of this renowned work of God to all posterities. In handling of which Subject, I shall not write the History of it, it is already * Goury's conspiracy: yet the chief substance is related in the end of this subject. published to the World: I shall only discourse of Traitors in general, with some application in particular, declaring the woeful & Tragical ends of Traitors, with such occurrences, Vt quorum exitus per horrescunt, eorum facta non imitentur, That as their woeful deaths, so their wicked deeds all men should abhor: and as St q Ambros. de Naboth Je●…. Ambrose closes up the Story of Achabs' and jezabels' fearful end thus; Fugies huiusmodi exitum, si fugies huiusmodi flagitium, Escape their sin, and thou shalt escape their end. So hate Treason, and never fear a traitors end, whose ways is the gallows, death, or hell. In the description of the punishment of Traitors, and their ends, their infamy in the World, the greatness of their sin, being hateful to God and Man, dangerous to Kingdoms, dreadful to Kings, and damnable to themselves, (the devil and his adherents▪ the only Agents in such enterprises) if the Tragedy of them past may work so well upon the hearts of all, present, or future, as to detest Treason both in action and affection, because it brings wounds to their consciences, ruin to their Families plagues to their Countries, and punishments to their carcases; how happily shall this little labour be bestowed, if hereafter in great Britanny no Traitor may be found to his King or Country? Then shall the Lord r Psa. 90. 17. bless the works of our hands, O Lord bless thou our handy work. CHAP. II. AS the highest mountains are most subject Feriunt summos fulmina mentes. Sola miseria caret invidia: to thunder and tempests, so the greatest Potentates exposed to dangers. Envy and Treason, never aim at misery, but flies an higher pitch, and like unto the s Pro. 30. 28. Spider, lives in Kings Palaces, and looks with blood-fallen eyes upon the royal hands of him that holds the Sceptre to bring him down to his Sepulchre. This hath befallen to many Kings, both good and bad, Christian and Heathen in all ages. Not to recite a long catalogue of this cursed crew of Traitorous miscreants, whose memorial is perished with them, who have attempted Treason against the Lords Anointed: David a man after Gods own heart, yet loc t 2 Sam. 20. 1. Sheba, the son of Bichri blows his Trumpet, saying; We have no part in David, neither have we any inheritance in the son of Ishai; nay, not only strangers, but his own son u 2 Sam. 15. Absolom proves a Traitor, and seeks his Kingdom. So, many others of the Kings of Israel, found Traitors to endanger them; yea, our Saviour himself had a judas to betray him: King Assuerus King Benhadad his Hazael to strangle him. 2 K. 8. 15. King Antiochus his Tryphon to kill him. 1 Mach. 13. 21. had his Bigthan, and Teresh, Traitors: Ester 2. Ezech●as had his Shebna: Esay 22. 15. Look upon the reigns of Heathen Kings, and you shall find Histories full fraught with many examples. * Sueton. c. 19 Augustus' a famous Emperor, ten times assaulted by treacherous villains. julius Caesar found a Brutus and Cassius to kill him. Vespasian made totus ex clementia, All of mercy, as the Historian tells us, yet for all that, x Sueton. c. 25. Machinationes nefariorum assiduas expertus est, He found daily Treacheries attempted against him; and his Princely son Titus, graced in those days with Amor, & deliciae generis humani, the love and delight of all mankind, yet had y Sueton. c. 16 a Traitorous Cecinna to assault him. Antoninus had Traitors to trouble him, Cassius, Titianus, and Priscianus: Berengarius the Emperor found Flambertus a Traitor, whom yet he highly advanced, and used in the secrecies of State, and familiarity; Sed eô magis aestuaret innocentem tollere regem, So much the more he was set on fire to destroy the innocent King, saith z Cuspinian in ●…reng. Cuspinian. What should I rehearse the troup of Traitors, which in former Ages have lift up their hands and hearts against their royal Masters? This last Age, prophesied by * 2 Tim. 3. 1 4 Saint Paul, to be perilous times, wherein men shall be Traitors, hath fulfilled that prediction. These last days have swarmed with such desperate and devilish wretches, who by all means of mischief have laboured in these attempts, not to play the part of a Notary or Recorder in foreign Nations, in publishing the names of Traitors, who have infested their Kings or Countries; we have had too many in our native Country (whose names are registered in the Pope's Calendar of Martyrs, or the Hangman's Book) who have assaulted in late times, our late dread Sovereign Queen Elizabeth, of blessed memory; and our most gracious and virtuous King: two as famous Princes as ever here reigned, and both admired of all the monarch under the Sun. How many Traitors swarmed in Queen Elizabeth's days, how frequent were conspiracies of ungodly persons, Parries, Lopusses, Babingtons', Campians, & c? and the roaring a Pius Q. An. Do. 1570. In qua declaravit reginam hereticam, & regni iure prtuatam, & subditos omni dominij fidelitatis, & obsequij debito perpetuò absolutos, etc. Bulls came from Rome with thunderbolts of excommunication, deprivation; and all this was but Sonitus spinarum ardentium sub ●lla, Like the noise of thorns burning under the Pot, as Solomon, Eccle. 7. 8. And therefore these fulminations were again confirmed by Pius Quintus his successor, Gregory the 13. Yet all these plots instar vaporis evanuerunt, vanished away like smoke proceeding out of that smoky Kingdom of Antichrist: and her Crown, and person by the favour of the Almighty, under whose shadow she was protected, safely defended, and reigned forty and four years, four months, and eight days, a Virgin Queen, and died in peace, in a full and glorious age; so beloved, so honoured, and so esteemed of her subjects at home, and Princes abroad, as never any Queen more: so that it was verified of her truly, which the b Psa. 2. 1. 2. 4. Psalmist of Christ typically; Why did the Heathen rage together, and the People imagine a vain thing? The Kings of the Earth stand up, and the Princes assembled together against the Lord, and against his Anointed: but he that dwelled in the Heavens did laugh them to scorn, the Lord had them in derision: for there c Pro. 21. 30. is no wisdom, neither understanding, nor counsel against the Lord. And this our dear and dread Sovereign, (whom the Lord of mercy still preserve) hath been subject to sundry dangers by wicked Traitors, as his Majesty doth d His speech the Parliament after the Gunpowder treason. Pag. 2. witness it himself, not only since his birth, but before his birth, even in his Mother's belly; but especially to two most horrible Treasons, this in Scotland attempted by the bloody Gowries, the fifth of August, and the other in England, the fifth of November, the Gunpowder Treason, from both which barbarous and monstrous projects, (the latter no age can parallel the like) the great King of all Kings in his great mercy graciously protected him; that both King & subjects may say with Zachary, e Luk. 1. 74. 75 Being delivered out of the hands of our enemies, we may serve him without fear, in holiness and righteousness before him all the days of our lives. So that our King may use the f Psalm. 27. 2. Psalmists words; When the wicked, even mine enemies and my foes came upon me to eat my flesh, they stumbled and fell. The Lord did g 28. 4. reward them according to their deeds, and according to the wickedness of their inventions. Therefore give i Psalm 29. 1. unto the Lord O ye sons of the mighty, give unto the Lord all the glory for your deliverance. CHAP. III. TREASON hath been always accounted an heinous sin, and by k F: Tit. ad legem julian. Ma. l. 1. justinian ranked next to Sacrilege, Crimen laesae Maiestatis proximum Sacrilegio, etc. Treason is next to Sacrilege, the one a robbery of God, this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fight with God: so odious that the sole intention, without action or execution, is death: for Voluntas reputatur pro facto in Et patitur paenas peccandi sola voluntas: Hor. causa proditionis, The will is accounted for the deed in Treason. Principis in rehus & voluisse sat est. And therefore there was a statute made in the reign of Edward the third, That whosoever shall imagine the King's death, are guilty of rebellion, and high treason. This statute toucheth all Jesuits, who are perduellionum signiferi, the ringleaders of Rebels to animate them to rebellion, under a colour of religion. If the mere intention of Treason be so capital, what then is the Action? Clamitat im coelum vox sanguinis: The * Gen. 4. 10. voice of blood cries to heaven for revenge. What doth the voice of royal blood spilled by the hands of execrable Parricides, destroying Gods own image, the Lords Anointed? May I not call such, as Polycarpe called Martion, l Iraeneus lib. 3. c. 3 Daemonis filiolos, the devils children? and say as our Saviour did to the jews, Ye m john 8. 44. are of your Father the Devil, he hath been a murderer from the beginning. Nay, the very Heathens (void of God's word) did greatly abhor Traitors, and severely punish them. Traitors among the greeks were brought to Delphos, and they did offer them a quick sacrifice to Apollo. The Persians did bury such quick: and the Romans brought such to the public theatres, where they were hewed in pieces per gladiatores, by the sword-players. Cn: Pompeius the Great, made a Law (as n De Roma. legib'. Pomponius relates it) to punish Parricides, destroyers of Fathers or Mothers in this kind, To put them into a great vessel or tun, or such like instrument, enclosing with them in it a Dog, a Viper, a Cock, and an Ape, and to cast them into the Sea. What then shall be done to the public Parricides, destroyers of Kings and Countries? Our Laws of o Stanford pleas of the Crown. lib. 3. c. 19 England hath provided for them a fit punishment, which is this: A Traitor convicted, hath his punishment to be drawn from his prison to the place of execution, as being unworthy any more to tread upon the Mother earth, and that backward, his head downward, as having been retrograde to the natural course of obedience, after hanged up by the neck twixt heaven and earth, as deemed unworthy of both: his privy parts cut off, as unfit to leave any generation behind him: his bowels and entrails burned, which in wardly conceived and concealed Treason: his head cut off which imagined such mischief: and last of all, his body quartered, as a prey for the birds of the air: and In cruce pascere corues. as it was said of a traitorous jesuit: Sic bene pascit aves, qui malè pavit oves: In life he had no care the sheep to feed, And now his carcase serves the fowls in need. The Apostle p Rom. 13. 2. Paul saith, That they that resist shall receive to themselves judgement. The grievousness of judgement should be proportionable to the heinousness of the crime; for if the law q Exod. 21. 23. 24. requireth an eye for an eye a tooth for a tooth, life for life; what death sufficient for a r 2 Sam. 18. 3. Traitor that kills a King, a murderer of many, who is worth ten thousand of us, so that he cannot be sufficiently punished of man, but God also will punish him who is a revenger of such sins. Never did I read of any Traitor Sequitur hos à tergo ultor Deus, vel homo: that did ever escape both the hand of man, & hand of God. Look upon Absalon a double Traitor, to his Father, and his King, his end suitable: First, his chief Counsellor and plotter s 2 Sam. 17. 23. Achitophel hanged himself: t 2 Sam. 18. 7. twenty thousand of his adherents were slain in battle: Last of all, Absalon u 2 Sam. 18. 9 by the hand of Heaven was hanged up by the hair of his head, in stead of an halter, upon an Oak tree in stead of a gallows or gibbet. Sheba * 2 Sam. 20. 22. that traitorous Rebel lost his head for his treason against David. King x 2. Chron. 33: 24. 25. Ammon, the son of King Manasses, an evil King, was slain by his servants, who conspired against him, & slew him in his own house: but this bloody fact of King-killing was so odious to the people of the land, that they slew them all that had conspired against King Ammon. Treacherous y 1 King. 16. 18. Zimri slew his King, but the people hearing of it, made Omri King, to take Zimri; who fired the King's house, and died in the fire. Bigthan z Ester. 2. 21. 22. So that Amalekite that hasted Saul's death, yet wishing and willing it, was put to death by David. 2 Sam. 1. 15. and Teresh, who sought to lay hand on King Assuerus, were both hanged on a tree. The Scripture is plentiful in such examples. In profane histories there is a cloud of witnesses to verify the punishments of Traitors. Brutus and Cassius, who killed Caesar, never enjoyed good, till blood was requited with blood. We read of * Trip. histo. lib. 9 c. 45. Eugenius that rebelled against the Emperor Theodosius, whose rebellious army the Lord dismayed, so that Eugenius was forced to fall down at the feet of Theodosius, and had his rebellious head cut off from his shoulders. So of a Trip. hist. lib. 7. c. 15. Procopius, who rebelled against the Emperor Valens, who being taken, had for reward his two legs tied to two young trees growing near together, bowed down by strength; which being suddenly let rise, rend the body of Procopius, who would have rend the body of the kingdom. So of b Lib. eccls 10. c. 15. Magnensius, who rebelled against Constans the Emperor, who never enjoyed good day after, till he was destroyed by Constantius the Emperor's brother. Annibal c Mach. prin. c. 19. Bentivolus, chief Ruler of the Bononians, was killed by Cannensis, who conspired against him; but presently the multitude were stirred up with the sight of that bloody fact, and destroyed with death all that stock and family. The same d Mach. prin. c. 8. Author tells us of the bloody and treacherous murder of that butcherly Monster Oliverot, who sending letters to john Foglianus, that he might be honourably received at Firmanis, and being nobly entertained, treacherously pretends a great Feast, inviting Foglianns, and the chief men of the City; after the banquet, by his Soldiers appointed in secret places, kills them all that were present: a most barbarous and devilish stratagem: but afterwards he paid the price of blood, for * Fracta gula interijt ubi supra. his throat was cut and so he died: Miserè pereunt, qui malè perdunt, Blood calls for blood. Cain's Conscience so pricked for murder, that he thought e Gen. 4▪ 14. Clitus Ghost terrifies great Alexander: and Agrippina's Nero. every man that met him would have killed him: if they escape (which yet is rare) the hand of man, never the hand of Divine justice. Herod no parricide, or Regicida, but Puericida, a murderer of children f Math. 2. 16. from two years old and under, by his greatness escapes mortal revenge, but not Divine justice on earth; for he died most miserably, and I will set it down in g Theoph. enar. in 2 Math. Theophylacts words, Amara morte perijt Herod, febri, dysenteria, & scabie, & podagra, & putredine verendorum, generatione vermium, spirandi difficultate, & tremore, & contractione membrorum malam absoluit animam. Alike was the end of that bloody Tyrant Antiochus, whom h 2 Macch. 9 5. the Lord punished with the pain of the bowels that was remediless, and sore torments in the inner parts, and all his members bruised with a great fall; so that worms came out of the body of this wicked man in abundance, and 7. 9 his flesh fell off for pain, and all his army grieved at the smell, so that no man could bear him because of his stink, 10 12 28 no not his own self: Thus that murderer suffered most grievously, and as he had entreated other men, so he died a miserable death: for with what i Math. 7. 2, measure men meet, it shall be measured to them again. This is so clear a Truth, that murder never goes unpunished on earth, by God or Man, as that divine & human histories, & common experience affords pregnant proofs and examples: then how much more will the Lord revenge the murder of his own Vicegerents, whom he hath given a general precept, not k 1 Chr. 16. 21. to touch them, no l Eccl. 10. 2●, not to curse them in thought, much less to hurt them in deed, as Traitors do, or desire? Hor: epod. 7. Quô, quô scelestiruitis, aut cur dexteris Aptantur enses conditi? What mean you (o ye monsters of men,) are you m 2 Sam. 1. 14. not afraid to put forth your hands to destroy the Anointed of the Lord? Can you lay your hands upon them and be guiltless? Remember n Ignat. epist. 2, ad Magnesianos. Ignatius godly counsel, No man ever remained unpunished which lifted up himself against his Prince. Though they want power to accomplish their bloody actions, yet are they odious Traitors in the eyes of God and man. Look upon the tragedy of those Traitors whom Heldebrand the Pope stirred up against * 'tis Emperor vexed by; Popes H●ld●brand, Vr●… & T●…balis. Henry the fourth the Emperor. First he stirred up Rodulphus, then Hermannus, and afterward Ecbertus, all servants and subjects to their Lord and Master the Emperor. And when these failed, his successor Pope Urban * Ipsias V●…ni avyhoritate regnis adversus patrem i● Lombar●…●…pit: Sigon. reg. 〈◊〉. p. 384. raised up Conradus, and Henricus, the Sons against the Father; all laboured to their power in this project of rebellion, mark the issue and end. First their Author & ghostly Father in this Treason the Roman Achitophel, Gregory the seventh, alias Heldebrand, not like Achitophel hanged himself, but for his bloody & bestial life was forsaken of his people, ejected out of his Sigeber. Anno 1084. Popedom, and died in sorrow, misery, and infamy. Secondly, Rodulph had his right hand cut off in a skirmish, & fetching deep sighs, ready to give up the ghost, said to certain Bishops, Behold this is the right hand wherewith Vspergen. in Anno 1080. I swore fealty to Henry, and lo now I leave his kingdom and my life. Thirdly, Hermannus had his treacherous head by a great stone cast down by a woman, deadly broken, so that his brains dashed in pieces, running about his ears: which did affright his army, and scattered them with fear. Fourthly, Ecbertus did fly out of his Throne into a sinkehole, and hoping to save his life, lost it. Fiftly, Conradus the elder son, rightly disinherited, did end his days miserably. Sigon. pag. 387. Sixtly, Henry the younger son by perjury and cruel treachery against his Father, gate the Crown, but with Nau●●er. pag. 801. Vit. Hen. pag. 49. little comfort. And since many of the Popes of Rome have Heldebrandized, raising up Subjects to rebel against their Sovereigns; whose success hath been suitable to their attempts. The Chronicles of every Nation have too many examples Tormenta malorum s●nt exempla multorum. of Dukes, Earls, Lords, Knights, Gentlemen, and others of inferior sort, proving Traitors to their anointed Governors, whose treacherous acts have found tragical ends. Traitors are odious even to their Abettors and Masters, Proditores etiam 1, quos anteponunt muisi sunt. who first moved them to that villainy: and, as it was said of Antoninus, Odit Tyrannum, non tyrannidem, They may like the treason, but they loathe the Traitor. Alexander the Great (as justin saith) at his Father's obsequies, commanded public justice to be done upon those, whom he had before secretly employed to kill him. And Nero the monster of men, as o Tacit. 1. Annal. Tacitus saith, disavowed his Commission given to asouldier to kill Agrippa. Such agents are abhorred of their Adjutors, and if possibly they can, they will be their executioners, for fear they should disclose their conspiracy: for both are * Nihil interest, an faveas sceleri, an illud facias? Sene. Nulla est excusatio ●ccati, si amici ausa 〈◊〉: 〈◊〉 in L●…o. Traitors, & both worthy of death. Some desperate wretches, who for love of the trencher, or for hope of reward, or for some other respects, will be wagered and hired to enterprise hellish and horrible designs; who being debauched vassals, bankrupt of grace and goodness, to purchase love or living (as they hope) of them of whom they have dependence, whose hearts are died in a deep tincture of disobedience, will hazard life, lands, yea hell itself, to achieve the projects of their animating superiors. So said Restalrig, that Exam: of George Sprot: pag. 〈◊〉. is, a perfect Traitor or Gowrie, for they two in this conspiracy had but one heart; My Lord, I am resolved (saith he) to peril life, lands, honour, goods, yea and the hazard of hell shall not fray me, though the scaffold were already Si timor Dei non tenet, teneat timor judicis, m●tus gebennae, lackey mortis, dolores inferni, etc. Hugo. lib. 3. de Anima. set up. A miserable resolution with a miserable confusion. But he had his demerits though not in so high a kind as he deserved: and bloody Gowrie strooken stone dead in the place where he intended, and strived to act his Treason: p Lipsi●es de Const. lib. 2. c. 13. Cognatum, imo innatum omni sceleri sceleris supplicium: The fruits of Treason, shame and death: That it may be said of wicked Gowries and their adherents, in the words of the q Psal. 9 6. 15. Psalmist; O enemy, destructions are come to a perpetual end, their memorial is perished with them. The heathen are sunk down in the pit that they made, in the net that they hid is their foot taken. CHAP. FOUR But not to insist thus in general in the declaration of traitors punishments, I will specify some part in particular; which though they be commonly known, yet may be propounded to good purpose, as precautions to posterity, to fear to follow their bad examples, lest they find their woeful punishments. The punishment of disobedience and treason is of two kinds. 1 Punishments by God. 2 Punishments by man. Punishments by God are threefold; external, internal, eternal. I will not take upon me to be a judge in the heavenly Assizes, I will be as a Clerk to read their punishments registered in God's book: First external, and they are of two sorts; either ordinary, or extraordinary. Ordinary as jeremy denounces them. The r jer. 27. 8. Nation and kingdom which will not serve Nabuchadnezzar King of Babel, and will not put their necks under the yoke of the King of Babel, the same Nation will I visit (saith the Lord) with the sword, with famine, with pestilence, until I have wholly given them into his hands. Extraordinary, as s Numb. 12. 10. Miriam for her murmuring against Moses was made leprous: the murmuring t Numb. 11. 1. Israelites punished with fire. u Numb. 16. 32. Core, Dathan, and Abiram were swallowed up of the earth, Absalon * 2 Sam. 18. 9 with his own mule drawn under an Oak, where he was hanged up by the hair of his head. 2 Internal, and that specially tormented with the Nulla gravior Paena conscientiae Paenâ. Isidor. lib. 2. soliloquior. worm of a guilty Conscience: for it is a fearful thing when malice is condemned by her own testimony, and a Conscience that is touched doth ever forecast cruel things, saith * Wisd. 17. 10. Nullum conscium peccatorum tuorum magis timueris, quam temet ipsum; alium enim potes effugere, te nunquam: Seneca. lib. de moribus. Wisdom herself: this inbred monitor, and notary of the soul, signs every bill of Indictment, with Teste meipso; which is in stead of a thousand witnesses. A guilty Conscience who can bear? It makes the wicked cry with Tiberius, Dij me perdunt: God and their own conscience begin to confound them, remembering with judas, how they have sinned in betraying the innocent blood. — Quos diri conscia facti, Nunquam securus est reus animus, mens enim mala conscientiae proprijs agitatur stimulis: Isidor. Juvenal. Sat. 13. Mens habet attonitos, & surdoverbere caedit, Occultam quatienti animo tortore flagellum: The conscience of foul ●acts their souls affright, And scourge with restless torments day & night. Eternal: But those I leave to the judge of all, who holds in his hands the Keys of Heaven, and Hell; for no Tantae pietatis est dominus jesus, ut ipsi judae donaret veniam, si Christi expectasset misericordiam. Ambros. sin, never so dangerous▪ and damnable in itself, (except the sin against the Holy Ghost) but upon true contrition grounded in a true Faith, may receive remission. 2. Punishment of Traitors by the Laws of Men; and that four ways: 1. By bodily death: 2. By want of burial: 3. In blood and posterity: 4. In loss of living. 1. By a violent death; the manner of it I described in In body. the Chapter before, how woeful to run such a wicked race, as that body and soul must be divorced before their In Body. Read Aeneas Syla●us hist. de Europa, cap. 4. 6. of the murder of james the first of Scotland, and the punishment of those Traitors, whereof he was an eye witness. time: life ended, before the line of life naturally finished: and that by a shameful death, hanged upon a Tree, or the head cut off, which conspired against the supreme Head: all men rejoicing at their deaths, and point at them with their fingers;— Ille crucem sceleris pretium tulit: All Men saying that truly, which they did of Christ most falsely; z Mat. 26. 66. Except the Prince's mercy forbear this punishment. He is worthy to die. 2. In burial; yea, rather in defect of burial, their bodies dismembered, and their quartered parts fixed upon gates and walls of Cities, spectacles exposed to all beholders, and reserved for remembrance to all Subjects, to learn by their mangled and unburied limbs, to lead more dutiful and obedient lives. It was a great punishment to jeholakim, that he should be buried as an Ass is * jer. 22. 19 buried, none to mourn for his death; saying, Ah Lord, or ah his glory, but to be drawn, and cast forth without the gates of jerusalem: But a traitors burial is worse than the burial of an Ass; for the dogs, or beasts of the field soon devour them, & so are forgotten: but these live in shame in the relics of their dead carcases, as monuments or maps of their misery, and mischief. These want the sweet perfumes and balms, the honour of Funerals, the * Sepulchrum quasi seorsum pulcbrun. fair Tombs of their Ancestors, they lie inglorious; and on their graves (if they have any) it may be engraved as it was written upon Pope Alexander's Tomb, jacet hic & scelus, & vitium: Whereas others, if they have been loyal, they go to their graves in peace, resting in their natural lodging to the last day; and if they have been of honourable Race and Rank, they usually are graced with some sumptuous Monument, to witness to the World their singular virtues to their succeeding generations. Aen. 6. Nampius Aeneas ingentimole sepulchrum Imposuit, suaque arma viri, remumque, tubamque, Monte sub aerio, qui nunc Mysenus abillo Dicitur, aeternumque tenet per saecula nomen. Whereas Traitors are used, as I have read how the Soldiers used Zisca, the Commander of the Hussites, who being dead, they did slay him, and took his skin, giving his body to the wild beasts; and of his skin did make a military drum, that his enemies who feared his sight alive, might fear the sound of his skin being dead: so these infamously are dismembered, their heads set upon poles, or high places, to terrify all men from traitorous attempts. 3. In Blood and posterity: Their names and honour attained, as a Pro. 10. 7. Solomon; The name of the wicked shall rot. The names of Traitors and Rebels give an ill sent and savour in the Land, staining and dishonouring all their Progeny; leaving behind them an unhappy and disgraceful memory: so that the living issue of so lewd a Progenitor may say, as jacob said of Simeon and Levi; b Gen. 34. 30. Ye have troubled me, and made me stink among the Inhabitants of the Land. What more odious names to all true Britain's then the mention or memory of Kett, Cade, Straw, Lopus, Parrye, Gowry, Fawx, with those Agents in the Powder-plot; their names branded with contempt? The portion of the wicked (saith c job 24. 18. job) shall be cursed in the Earth, and they themselves are gone, and brought low, they are destroyed and cut off as the top of an ear of corn: for deceitful 24 and bloody men do not live out half their days; they hasten death upon themselves, and shame to their posterities. And as their names be disgraced, so their posterity deprived of the honour and pedigree, where before their fall they were interessed and lineally invested: for although Traitors in England, are not used as they were in Persia, that every one of the Family should be put to death; or as in Macedonia, five of the traitors nearest Kinsfolk suffer with him; yet are they punished here in name and posterity, deprived of their lands, livings, goods, offices, blood, and honour; which is the fourth grief that might (if it were possible) even vex a Traitor in his grave, to behold himself to be naked and destitute of all the goods of nature, Fame and Fortune, and by his fall to have deplumed all his Progeny, not only of Pedigree, but of Patrimony, left them to the mercy of the Prince, and the mifery of Time? What Parent, though like Romulus nursed up with a She-wolf, or as stonyhearted as a Myrmidon— Aut duri miles ulyssi? Yet must be moved with immeasurable mourning, (though senseless of his own sorrows, which are great and grievous, as loss of liberty, living, life, goods, and good name) and when pain on earth is past, yet still to be punished in his Issue and Posterity: Maiorum culpas luere nepotes, His children bred of his own loins, by his lewd life disinherited of their livelihood; and can challenge no more for their own:— Nisi pontus & aer, Who cannot but be moved with the love of his own Natis sepulchrum ipse est parens. 1 Seneca. children, and especially when they are ruinated by his own fact and folly. Quis si non genitus duris è cautibus horrens Caucasus? ut stirpis modice moveatur amore: Who, if not bred upon a stony Rock? But fancy moves to love his filial stock. To behold his wife and children (Pignora chara amoris) exposed to all storms of time and contempt, deprived of all riches and respects; who though he be regardless of his own fall, yet in this case must needs d Luke 23. 28: weep for himself, and for his children: or if he have neither of these to weep for, yet may he justly weep for having an hand, or heart in so foul a sin as Treason is; for which he must suffer an ignominious death, and have his capital offence recorded, Ad perpetuam eius infamiam, To his eternal infamy: or if he regard not Fame, or Name, yet ought he to regard Duo necessaria tibi, fama & conscientia. his Conscience, which must needs accuse him for such a sin; and beholding the eternal e jam. 5. 9 judge stand before the door, able to cast body and soul into hell fire, and there f Greg. lib. 4. Dialog. unusquisque quantum exigit culpa, tantum illic sentiet poenam: according to the greatness of his sin shall there find the grievousness of his punishment. And therefore to conclude this with Saint Cyprian, Si quam turpem cogitationem in mentem tuam venire animad●●rtis, suscipe sta●im judicij extremi salutarem commemorationem, If thou once perceivest any filthy thoughts to enter into thy mind, strait to call to mind the day of doom, and last judgement. So let all men daily think of the manifold judgements and punishments which Rebels and Traitors on earth have suffered, and received, and without deep repentance, and divine mercy must needs suffer at their final doom, when Christ shall say; g Luke 13. 27, Depart from me, all ye workers of iniquity. CHAP. 5. THus having in part set down the fall, and punishment of Traitors; next let us observe the corrupt causes which produce these cursed effects: for though in Treason the Devil is always primus motor, being an Arch-traitor to God and Man, and reigns in the Children of disobedience, and h john 13. 2. puts into the heart of judas to betray Christ; yet are there also procreant causes in themselves to allure and procure the wicked to such wretched and woeful motions. And the Mother of these mischiefs usually is Ambition, whose Daughter 1 Cause of Treason is Ambition. is superbia, Pride; which Saint Austen calls Cathedram pestilentiae, The Chair of Pestilence. Ambition is a dangerous malady, and as Saint i Ambros super Luc. lib 3. Ambrose speaks of it, Quos nullapotuit movere luxuria, nulla avaritia subruere, facit ambitio criminosos, habet enim for ensem gratiam, & domesticum periculum; & ut dominetur, aliis prius seruit, dum vult esse sublimior, fit remissior; Though Luxury, or covetousness could not move them, yet Ambition makes them sinful, hunting for popular applause, and having domestical danger; and that they might rule, they will first serve, and to be high, they will seem humble. Saint Bernard paints k Ber. in ser. quadrages. out Ambition in perfect colours, Ambitio secretum virus, pestis occulta, doli artifex, matter hypocrisis, livoris parens, vitiorum origo, tinea sanctitatis, excaecatrix cordium, exremedijs morbos creans, ex medicina languorem generans, Ambition is a secret poison, an inward plague, the contriver of deceit, the mother of hypocrisy the parent of envy, the original of vice; the moth of sanctity, the blinder of Quid ambitio est, vide; cum scieris, fuge. hearts, creating sicknesses of salves, and of medicines maladies. The World is now much infected with this plague, and we may see, and say with Bernard; l Ber. de consider, ad Eugen. lib 5. Limina Apostolorum amplius ambitio quam devotio terit, & vocibus eius tota die resultat palatium, Ambition rather than Devotion possesseth many in every State, gaping for promotion; Honours ambiunt, qui onera non sentiunt, Though their deserts small, their desires great, and are never content with their present estate: so that we may say with m Pro. 30 15. 16. Solomon; There be three things that will not be satisfied, yea, four that say not, It is enough: The grave, the barren womb, the earth, and fire; and among many more, I will add two more, an ambitious man, and a covetous Lawyer, the one with honour, the other with money, will never say; It is enough. Ambition lives in every Climate, and loved of every Tribe: In the state political, the poor man would be a yeoman; the yeoman after the death of his wife, or dearth of corn, would be a gentleman, and will give arms, if the Herald will accept of Angels: the Squire would be a Knight; the Knight a Baron, the Baron an Earl, the Earl D. Boys. a Duke, the Duke a King the King Caesar, and is the world's Emperor still ambitious? The Poet tells us, Juvenal: unus Pellaeo iweni non sufficit orbis, Aestuat infaelix angusto limine mundi: One world is not enough for Alexander, and therefore he weeps, and is discontent; as if he wanted sufficient n Valerius Max. lib. 8. c. 15. elbow room. In the State Ecclesiastical, Ambition finds favourites; Maiora eupimus, quo maiora ●…rint 〈◊〉. Seneca. de Benefi●. The Mendicant Friar, would be the Master Prior: The Prior the Abbot the Abbot a Bishop, the Bishop an Archbishop, the Metropolitan a Cardinal, the Cardinal Pope, the Pope God; nay, that is too little, above all that is called God: 2 Thess, 2. 4. o Bern. de consid, lib. 3. Ambitio ambientium crux, quomodo omnes torques? & omnibus places, saith Bernard; O Ambition, how painful is thy pleasure, which hath been the overthrow of the Angels in Heaven, and our Parents in Paradise, and many men on Earth? Potestatis ambitio Angelum felicitate angelica privauit, &c: & Euam promissi honoris ambitio illecebrosa decepit, An ambition of power, deprived Bern. the Angel of Angelical happiness, and the enticing ambition of the promised honour (to be like p Gen. 3. 5. God, knowing good and ill) deceived Eve, and she Adam: and ever since all the sons of Adam have been deceived by her, hoping of a rise, have found a fall. Excellently Seneca, Ambitio Fortune's Motto, Favere videor, nocere sentior. non patitur quenquam in ca mensura beatorum conquiescere, qua quendam fuit eius votum: nemo agit de Tribunatu gratias, sed conqueritur, quod non est ad Praeturam usque perductus: si Consulatus, nec etiam sufficit, siunus est, ultra: cupiditas non undevenerit, respicit, sed quô tendit: Ambition will not suffer any man to rest in that measure of state, which once he Relinque ambitionem, timidares est, vana, ventosa, nullum habet terminum. Sen. Ep. 88 wished: none will give thanks for a Tribuneship, but complains because not raised to be a Praetor; or if a Consul, yet that suffices not; if alone supreme, yet would rise higher: for this insatiable ambition, looks not from whence they came, but whither they would, still repining at others higher advancement: Heu melior quanto▪ sors tua sort mea est? The Poets did very well, and wittily figure the fall, and folly of Ambition, by Phaeton's chariot, Icarus wings, Ambition is like a Centaur begotten of a cloud. and Ixion's wheel, who as they had a great desire to rise, so they found a grievous descent and fall: Iwen. Sat. 10 Haec Crassos, haec Pompeios evertit, & illum Ad sua qui domitos deduxit flagra Quirites: Ambitious q Appian. lib. 2. de bello civili: Nec regna socium far, nec taedae sciunt. Crassus, Pompey, and Caesar, accorded to the overthrow of all the rest; and Crassus dying, Pompey could not endure an equal, nor Caesar a Superior: Lucan.— Nec fert Caesar ve priorem, Pompeiusve parem: But their Ambition brought both to a bloody fall. r Diod lib. 46. 47. Lepidus, Antony, and Octavius, reared up to kill their enemies a Triumuiratus, till at last they fell out for the chief place. s Hall. Hollingsheed, & Stew, in Richard 3. Richard the third an usurper, and the ambitious Duke of Buchingham, conspired against King Edward's children and friends, till they fell out in the end to their own subversion. All Histories and Chronicles afford many precedents, how ambitious men hungry of supremacy, have brought themselves to misery. Yet such a Siren Ambition is, that it tempts many to hazard Caesar wished rather to be first of a Village, than second at Rome. their fall, in hope of their rise; liquorous to rule, and had rather be King of a Molehill, than Lord of a Mountain. These hungry t Aristot. l. 5. de animal. Vultures, which follow the Army, watching for the prey before it fall, and do praesagire caedem, Foretell a slaughter, that like u Gen. 41. 3. Pharaoh's seven lean Kine, they might devour the fat: so these ambitious vultures use all policy, stratagems, devices, mischiefs, and Machavelismes, waiting for * 2 Ki. 3. 23. Moab ad praedam, Moab to the spoil; these State-anglers fishing with deadly hooks in such troubled waters, desirous of change of Rulers, that so they might chance to rule, serving all times, and turns; Treacherous Timists, unworthy to be trusted, varying into all forms, and fashions; Regnandi causa, To get superiority. They are like x Theod. lib. 2. c. 24. Prope omnium criminum fonte●… c tria monstrantur esse genera vitiorum, gula, iactantia, & Ambitio. Ambros. super ●…cam. lib. 3. Leontius Bishop of Antioch, who being in heart an Arrian, covered his Religion by dissimulation, and joined with the Council of Nice, in the outward profession of the Truth: His soul was led by the devil, and his body by the world, and so are they, tempted with the Devil, and temporising with the world: Iniquitas pulsat animum, ambitio continet manum, colludunt ad invicem matter & filia, iniquitas & ambitio, haec vendicat sibi publicum, illa secretum, saith y Innocent. de vilit. conduit. hum. Innocentius, Iniquity knocks at the heart, Ambition contains the hand for a time, the Innocentius ●…bi supra. Mother and the Daughter dally together, Iniquity and Ambition; the one would seem in public good, the other in secret is most wicked. The ambitious would seem virtuous, yet is vicious, humilitatem simulat, honestatem mentitur; affabilitatem exhibet, benignitatem ostendit, subsequitur & obsequitur, cunctos honorat, universis inclinat, frequentat curias, visitat optimates, assurgit, & amplexatur, applaudit & adulatur, Counterfeits humility, seems honest, shows himself affable and courteous, crouching and creeping, honouring all, tractable to all, frequenting Courts, visiting great men, rising up, and reverencing, applauding and flattering all degrees, labouring to be popular; which yet is an imperfection in a Politician, according to * Math. prin. c. 8 Hoc●…ro●●rbium, locum habet in civi, etc. Machiavels' rule, qui populari in●…tur aura, domum in luto extruit, He that relies upon popular affection raises his house upon a muddy foundation. So Absalon (that double Traitor) seeking to aspire to his Father's Throne, how plausible he is, a 2 Sam. 15. 5. putting forth his hand, and taking them, and kissing them, his lips drop honeycombs, Oh that I were made a judge in the land, etc. that I might do justice: stealing b 6. away the hearts of the men of Israel, hoping they would adhere to him, when he had made an head: And as Tacitus, Lewd men, misdoubting the present, and expecting change, prepare aforehand friends. O ambition, how many Traitors hast thou bred, and shortened the days of many Emperors and rulers! The Chronicles of every particular Nation furnished with frequent examples. What caused Henry the Ambitio, & invidia fons cladium. Cypr. ser, de livore, & zelo. fifth the Emperor by force to deprive his Father from his Empire, and to keep him in prison till he died there, but abominable ambition? What moved Mawfroy the Prince of Tarentum to strangle his own Father Frederick the Emperor, but traitorous ambition? Ambition caused Antoninus' son to the Emperor Severus, to stab his brother Geta with a dagger: and tempted Solyman King of the Turks to strangle his own son Sultan Mustapha. Octavius Caesar by the treason of his wicked wife Livia, impatient to tarry the inthronizing of her son, (as is the nature of Ambition, the nearer the goal, the faster it runs) took away his life at Nola: Tiberius Caesar poisoned by his ambitious Nephew Caius: Claudius poisoned by his ambitious and incestuous wife Agrippina, that her son Nero might reign: Galba killed by ambtious Otho: Titus brought to his grave, not without a vehement suspicion of his bloody brother and successor. Yea most of the Caesars killed by the treachery of their ambitious Competitors, or procurements: The Italian figs of ambitious Cardinals, hoping of the Popedom at the next vacancy, have poisoned many a proud Pope. This traitorous ambition hath robbed many a King of his Crown and life, and sometimes hath raised ignoble and obscure men, like Agathocles, who ex figulo factus Rex: or like c Am. Marcell. lib. 14. in fine. Adramit tenus, who being borne of poor Parents, yet Regali Sceptro honoratus, was honoured with a Regal Sceptre, when the right heir by miserable fate factus faber, was fain to be a Smith, as Dyonisius was fain to be a Schoolmaster. When once proud ambition hath enchanted them with this charm, aut Caesar, aut n●llus, either a King or no body; then though their royal Master and Sovereign should say to them as Pharaoh d Gen. 41. 40. to joseph, Thou shalt be over my house and at thy word shall all my people be armed, only in the King's throne will I be above thee; yet that will not content them: yea though they should be raised so high, that as Seneca, Nihil foelicitati eorum deest, nisi moderatio eius, Nothing is wanting to their happiness but moderation, and discretion to use it; yet still ambition eggs them with Dulce regnare, O what a sweet thing it is to rule, to Ferrum mortemque timere, ambitionis amor nescit. be second to none, to command all; and therefore to obtain this affected Sovereignty, use all desperate and diabolical policies, yea many giving over themselves to Necromancy, and to contract with the Devil to have his help to come to regal authority, and at last like Lucifer are brought low, Thy e Esay 14. 11. Cito ignominia fit superbi gloria: Seneca in Proverb. pomp is brought down to the grave, the worm is spread under thee, and the worms cover thee: Quem vidit veniens dies superbum, Hunc vidit fugiens Dies iacentem: To day f Ester. 3. 2. all knees bow and reverence Haman, and lo shortly g Ester. 7. 10. Calippus would have stabbed his friend Dion, but the same dagger stabbed him. Haman was hanged on the gallows that he prepared for Mordecai: — neque enim lex iustior ulla est, quam necis artifices arte perire sua: A juster Law there cannot be, Then punish blood in like degree. These ambitious climbers seldom escape without a fall, and then (as well h Ambr. in suo pasto: quanto altior ascensus, tanto gravior casus: The late fall of the great marquess d' Ancre in France is a fit example for ambitious Courtiers. a Father) Non est tanti gaudij excelsa tenere, quanti moeroris est de excelsis corruere, It is not so great a joy to be exalted, as to be again dejected, and especially by their own action and ambition. And therefore (O ye noble and promoted Peers) beware of this bewitching Circe, a false and unfortunate Siren, Ambition, which would ever tempt and temper with you to aspire higher: which infirmity is incident to greatness, & as i Tully in Offic. Tully, Est in hoc genere hoc molestum, quod in magnanimis & munificis saepius incidit potentiae cupiditas, In this kind this is most troublesome, that in great men, valiant and liberal, this desire of power & rule is incident: which aspiring fancy hath overthrown many a noble family, when as others content with their lot, be it prope, or procul a jove, have been procul a fulmine: accepting with thanks their room and rank allotted to them, have finished their race on earth in a comfortable peace with God and men, And surely if men had eyes in the hinder part of their head, as they have before, to observe how many inferiors invidia est odium alienae felicitatis, respectu superiorum, quia eis non aequamtur; respectu inferiorum ne sibi aequentur, respectu parium, quia sibi aequatur: August. they have, who would be glad to be blessed with the tithe of their fortunes, they would not be ambitious, or have envious eyes to repine to have a few superiors; but would thankfully say with the Psalmist, My lot is fallen unto me in a good land, I have a goodly heritage; and would never beat their brains, or flatter their souls with ambitious dreams, and charms of pride, like him who said, k Esay 14. 13. 14. Discordiarum cans procurare sapientis est ducis: nulla natio, quamuis sit minima, potest perdeleri, nisi proprjis simultatibus seipsam consumpserit. Vegetius de re militari. lib. 3. cap. 19 I will exalt my throne above beside the stars of God, I will ascend above the height of the clouds, I will be like the most High: or crook in their nails to keep them sharp for a day, hoping by some commotion to come to promotion, or enterprise to undermine King and State by treachery, hoping by some strange stratagem to intrude into Caesar's chair, and though they should possess it but an hour, yet would adventure all, to sit one hour in a regal throne. Lucretius: O caecas hominum mentes, o pectoracaeca. But the shame of such treacherous and vain glorious spirits have ever exceeded their glory, and their punishment Gloriam, & honorem bonus & ignavus aequam sibi ex optat, bonus vera via nititur, sed ignaws, quia bonae artes desunt, dolis atque fallaciis contendit. Sallust. greater than their advancement. In a word; if you affect true honour, enter the gate of humility, and pass the gate of virtue, and that is the right way to honour: aspire by honourable and commendable means, and let your merits make you exalted, & be not ambitious with proud Icarus to mount too near the Sun, lest your wings be scorched: for l Prou. 16. 18. pride goes before destruction, and an high mind before the fall: therefore, let him that m 1 Cor. 10. 12. standeth, take heed lest he fall. CHAP. VI I Might in the next place propound Pride (as chief mover of Treason) which as n Hugo victorinus lib. 1. de anima. Hugo writes, rides in a Coach drawn with four horses, Ambition, Vainglory, Contempt, and Disobedience; all ready to run the race of Treachery, if the reins be loose: Or I might mention Envy, Discontentment of mind upon some inward corruption, or outward vexation, or desire of revenge, misliking the punishment or disgrace of their most affected friends, or some other sinister causes which some traitors may harbour in their hearts; and if I had Momus wished window to look into their breasts, I might the better discover and discourse of them. But to pretermit these and many others which might be alleged, I will only insist upon one (because I will be the larger in it) the very radical and efficient cause of cursed treachery in these latter days, namely the seditious doctrine, or rather * Pace bonorum virorum dictum sit, novitas ista, ne dicam haeresis etc. Auentin. p 470. & Sigeber. chrono in An. 1088. p. 129. heresy, of jesuitical and modern popery, teaching that the Pope may depose Kings, absolve subjects from Allegiance; or to use the words of their own o Carerius potest. Rom. pontiff. lib. 2, c. 9 p. 131. Carerius, Papa habet potestatem removendi, revocandi, corrigendi, & puniendireges, &c: Et hoc tenendum vera fide, tanquam naturalis, moralis, & divina lex Dei, The Pope hath power to remove, revoake, correct, and punish Kings; and this is to be holden with a true belief, as the very Natural, Moral, and Divine Law of God: and therefore the Jesuits have made it an p Art. 55. Article, Do you believe that the Pope can put the Queen from her authority? Ans. I do believe it. From the seed of this serpentine doctrine, the Doctrine of Devils it is, That the Pope can excommunicate Kings, depose Ab omni debito obedientiae etc. them from their Thrones, free q Concil. Trident. sess. 14. c. 7. Subjects from obedience; and if they do excidere, fall from them, the next is occidere, to kill them, for deponere a throno, is exponere periculo, to depose them from their throne, is to expose them to deadly peril; capitis diminutio, to deprive them of their kingdom, is as much as capitis obtruncatio, to cut their throats. Si Paparegem deponat, ab illis tantum poterit expelli, vel interfici quibus ipse id commiserit, saith the jesuit r Ies. Suarez lib. 6, cap. 4. Suarez, If the Pope depose a King, of them only he is to be expelled or killed, to whom the Pope shall commit that business: and adds after, That if the Pope shall declare a King to be an heretic, and fallen from his kingdom, without further declaration touching the execution, than the lawful successor being a Catholic, hath power to do the feat, or if he refuse it, it appertaineth to the body of the kingdom. The cruel Cannibals may become prentices to these Jesuits, the Masters to teach rules to murder Kings, the ring; leaders of rebellion, and trumpeters of treason, telling and teaching the people, That Subjects are released from the oath of Allegiance given to Princes, if the Pope denounce them excommunicate, and may drive cut heretical Kings from their kingdoms, as Wolves, saith * Bel. de pont. lib. 5. cap 7. Be a King never so virtuous, if he refuse to stcope under the Pope's primacy, presently he is an heretic, liable to be deposed, deprived, dethroned, and decapitated. Vide Saunders lib. de Monarch. visib. Bellarmine; or if they be not apparent, but secret heretics, saith Symancha: yea not them only, but their son, and followers are to be rooted out, as Creswell agrees with Symancha, by any means whatsoever, saith Saunders, either by open force, as jezabel by jehu, or by craft as Holophernes by judith, say Raynoldus and Bourchier; or by knife and dagger, whereby * Vide Guliel. Reynoldum de justa abdicat. Hen. 3. Gal. reg. Henry the third & Henry the fourth were murdered for favouring them, whom they term heretics. Yea before any sentence denounced against them: or by dags and poison, as Queen Elizabeth assaulted, as Walpoole and Comensus persuaded: or by Gunpowder, as lately appeared, ratified by Jesuits and popish Priests, Garnet, Gerard, Oldcorne, Greenewell, etc. So that I may rightly say, jesuitical Papisme is the Catechism of Treason, teaching Subjects, that their Emperor or King may be deprived by the Pope, and the right of their kingdom conveyed over to others: and if they will not acknowledge it, they must be constrained by Arms, either of their own Subjects, or other Catholic Princes, if the Pope will have it so, yea even to part with their kingdom and life also, saith Francis Bozius, lib. 2. c. 14. Yea that the Pope is directly Lord of things temporal, the Ruler and Monarch of the world, saith s Boz. de temp. eccls Monar. lib▪ 1. cap. 3. fol. 98. the same Bozius, and so consequently to have power to depose Kings, and dispose of kingdoms; so that I may truly affirm that which once one of the kings of America said to a Spaniard, telling him of the division and disposition of Pope Alexander the sixth, concerning the newfound part of the world, the King answered, That the Pope was not the Non vicariii boni Dei, sed diaboli etc. Vicar of a good God, but of a Devil, who would give that to others which did not belong unto him: and surely in nothing doth the Pope more lively show himself to be Satan's Vicar, then in meddling with the kingdoms of the world, and the glory of them, and arrogating the devils title, All t Math. 4. 9 these will I give thee if thou wilt fall down and worship me; yet Christ would not be a u john 6. 15. King, or a divider, for his * john 18. 36. Kingdom was not of this world: nor Peter would not cast Nero out of his throne by the Thunderbolt of excommunication, or deposition; nor any of the Apostles take from Caesar his Sceptre, or Subjects, or Kingdom, or life: yet he that brags he succeeds Simon Peter, Simonem Romae nemo fuisse negat, Owen. Epigr. (Simon, I grant, but not Peter) will by his excommunication bind Kings that they may not reign, and Subjects that they may not obey, which is (to use Vrspergensis words) a devilish Art, which hath brought in treachery under the cloak of religion, dangerous to Kings, and damnable to Subjects. But it hath been the Pope's policy a long time, to make discord among Kings, and rebellion among Subjects: for it is well observed, that four things specially have raised the Pope. 1 The division of the Empire. 2 The departure of the Emperor out of Italy. 3 The dissension of Kings. 4 The rebellions and treasons of people. And the special motive of this fourth Monster, Rebellion, hath been the diab olicall doctrine of seditious and bloody Romanists, not Mass, but Mars-Priests, teaching and tempering with the people, that all the dominion of the world, both divine and human, was in Christ as man, and so now it is in the Pope the vicar of Christ, as x Carer. de potestat. Rom. pontiff. p. 111. Carerius writes: That Christ committed to Peter (the key-keeper of eternal life) the right of earthly and heavenly government, and that in his place the Pope is universal judge, the King of Kings, and Lord of Lords, as an y Isid. Mose. de maiestat. p. 27. other writes: & by virtue of this pretended claim of Peter's successor, and Peter's primacy, that they may do any thing; and as Platina writes in the life of Gregory, that he accustomed to use these words, Nos, nos, imperia, regna, & principatus, & quicquid mortales habere possunt, auferre posse etc. We are able to take away Empires, Kingdoms, Principalities, or whatsoever mortal men can have: for the Pope cries like Plintes frog, — Mihi terra, lacusque: Both earth and Sea belong to his See: nay Purgatory is part of his patrimony. And all this Pope like Majesty is derived from Peter, (yet he loathes his mantle, and puts on Aaron's mitre) Peter (saith he) was a Primate of all, I succeed Peter, therefore may excommunicate Kings, and then depose them, free Subjects from obedience unto them, and by virtue of the words in S. z Acts 10. 13. Peter's vision, Arise Peter, kill and eat, that is, as * In paraen. ad remp. venet. Baronius doth fond gloss it, Go Pope, kill and confound the Venetians: or as the same a In sentent. sua contravenetoes. Cardinal, to provoke Paul the fifth against the Venetians, saith; Me thinks I see sitting in Peter's chair Gregory the seventh, and Alexander the third, both issuing out of the City of Senes, whence your Holiness takes your beginning: whereof the one did bring under Henry that obstinate Emperor, the other Frederick &c: You must take in hand the same quarrel. Thus make they their Lord of the seven hilled City, a bloody Bishop, a b 1 Tim. 3. 3. striker, and a fighter, contrary to Paul's Canon, a man of blood and a warrior; and all this must be cloaked under the colour of Peter's chair, (this holy-water sweetens the Harlot's cup) as if religion and rebellion sprung out of one blade, as if faith had a knife to kill, and to teach grace to destroy nature. Thus these impostors, not Pastors raise rebels, and preach the murder of Gods Anointed, inventing opinions ' of excommunication of King's deposition, absolution of subjects from obedience; which questions are all like spirits, sooner raised then put down, being patronized by the devoted Champions of the Pope's chair, Bellarmine, Allen, Carerius, Perron, Symancha, Suarez, Philopater, Saunders, Creswell, Reynolds, Parsons, Becanus, etc. laborious vassals to ambitious Popes, whose publishing of these pernicious errors, hath overthrown many popish Families, brought a torture to their Consciences, punishment to their karcasses, infamy to their progeny, scandal to their religion, for attempting treason under pretence of their Romish profession. But let us consider (though by way of digression) how and by what means this ambitious Antichrist hath aspired to this arrogant altitude, to set his chair above King's thrones, and to challenge a power to deprive Kings, and to make, or unmake temporal monarch, a matter which requires a large volume, if we should fully describe their policy in rising, and ruling; but I will but epitomize it, contracting it into a short Compendium, it being by many learned Divines in their several works more amply discovered. CHAP. 7. THE exaltation of Popes above Emperors Vide Franc. Duar. de Sacr. Benef. lib. 1. c, 10. and Kings, did first especially begin in Pope Boniface the third, who obtained of Phocas, that murdered his Master and Emperor Mauritius, to be created the universal Bishop. So that the Pope is indebted to a King-killer for the glory of his kingdom, and ever since he hath made much of King-killers. Thus he obtained to be Head-Bishop, and together with the Lombard's began to rule the City of Rome: after that the Lombard's challenging the City of Rome again, Pope Zachary stirs up Pipinus, deposing Childericus King of France; and his son Carolus magnus, to put down Aistulphus King of the Lombard's, translated the Empire to France, and divided the spoil between them; France to have that which belonged to the Empire, and the Pope possession of Rome, with such donations as they now call S. Peter's patrimony, and ascribe the grant to Constantine the great. After in tract of time, their liberal benefactors being dead, Pipinus, Carolus, and Lodovicus, and the Kings of France affections being somewhat cold to assist the Pope against the Princes of Italy, * Oras some say by Leo the 3. and others say, the Empire was not translated to the Germans by the Pope's Decree, but by the people of Rome. Pope Gregory the fifth practised with the Germans to reduce the Empire thither, referring the election to seven Prince's Electors of Germany, reserving to himself the negative voice, the first of which Emperors was Otho. But in process of time the German Emperors began to resist the Popes of Rome, and therefore some they accursed, some they deposed, some they destroyed. The chief author, actor, and patron of all pride, presumption, and tyranny, was Pope Gregory the seventh, alias Hildebrand, who laboured to make all temporal regiment subject to his spiritual jurisdiction. It were a long story to rehearse the devilish practices of this proud Pope against Henry the fourth, Emperor, excommunicating him, deposing him, making him with his wife and child, barefoot, and barelegged in a frosty winter to Platina. Benno. Nauclerus. wait three days and three nights at the gates of Canusium to crane his absolution: the said Emperor could never be quiet from the tragical vexations of that Pope, till the Abbas uspergensis. Council of Brixia deposed that Pope for a Sorcerer, Necromancer, Concilium Brixiense. 1083. and abominable life. And afterward Pope Alexander the third doth the like against Frederick the first called Barbarossa: so that it is observed, * Baptista Egnati●. that Henry the fourth and this Frederick did fight above threescore battles in defence of their right against Popes and enemies of the Empire stirred up by Popes; yet this Pope at last makes this Emperor submit, and treads upon his neck in the Church of Venice. And after him Henry the fifth his son, with his Empress Constantia, are content to be crowned by Pope Celestine the third, receiving the Crown from the Pope's feet, and being set upon the Emperor's head, presently with his foot struck it off again, declaring he had power to depose him, if he deserved. So again Philippus brother to this Henry, by Pope's accursed; and Otho Duke of Saxony placed in his seat, and the same Otho not long after by Popes again dispossessed. Frederick the second, the son of Fredericus Barbarossa the Emperor, was much persecuted by three Popes, Honorius the third, Gregory the ninth, and Innocent the fourth, and by them accursed and deposed: and by this Innocents' the fourth devilish circumvention, was poisoned returning into Apulia, whereof when he seemed to be recovered, he was choked in his bed with a pillow by Maufred Cuspin. in Freder. 2 his bastard son. Conradus son to this Frederick, by the Bishops of Rome, raising up the Landgrave of Thuring against him, drive him to Naples and there died. Conradinus son to Conradus Prince of Swevia, and King, of Naples, by the Bishops of Rome, raising up Charles the French Kings brother against him, was taken with Frederick Duke of Austria, and by the Pope's procurement both beheaded. I need not recite the proud practices of Popes against this Realm: The tyranny and injury of Pope * Vide Polydore Virgil histor. ●ornalens. de rebus Anglo. Alexander the third against King Henry the second, and of Pope Innocent the third against King john his son, giving away his kingdom to Lodovicus the French King, is commonly known: Nay what King till Henry the eight but were subject to the usurped domination of these Luciferian Popes, insomuch as some (as Math. Pariens. writeth by King Henry the third) were fain to stoop and kiss their Legates knee? Thus we have a little touched the practices of these Romish Prelates, in exalting themselves above Emperors, and Kings, and seeking by all means to advance their Papal Hierarchy above imperial and regal dignity, that we may now style the Pope by another name, * Flaccus Illiric. prefat. Cent. 10. Papa-Caesar, or Pompifex, non Pontifex, as Berengarius: for he is honoris helluo, a greedy gaper for vainglory, and to exalt himself in the Temple of God above all that is called Coster. de praefat. de morib. haeret. God, 2 Thessal. 2. 4. We have touched his practices, next observe his policy in arrogating a pontifical Primacy. CHAP. VIII. divers ways have the Popes of Rome laboured to exalt themselves above all mortal men, and to deify themselves, teaching their flattering birds (the Pope's parasites) like Psapho to cry, a Max. Tyr. Serm. Psapho est magnus Deus, Psapho is a great God. Their Decrees, Decretals, Extravagants, Pontificials, Clementinee, Bulls, etc. with their clawback Canonists, Monks, Friars, and late Jesuits extolling to the skies the Papal Monarchy, have been the Or like Jupiter's Priests to Alexander, flatter with à jove late. Cages whereout these notes are sung, Papa est Deus, The Pope is a God; herein following the policy of Mahomet, who to establish his Alca on, feigns this fable: That three Angels took him into a mountain, the first ripped his breast, and washed his bowels in snow; the second opened his heart and took out a black grain, which was the devils portion: the third closed him up again and made him perfect: then they weighed him in a balance, and ten men being not able to counter-poise him the Angel bad, Let go, for no number of men should be able to weigh against Cuius ad effigiem non tantum meiere fas est. Iwen. sat. 1. him. So they tell the world that no man must reprove the Pope, though he should b Bonifac. dist 40. ca si papa. carry innumerable souls by heaps to hell, yet no man must be so bold or presumptuous to reprove him, or to say to him, c Glos. extrauag. de sede vacant. ad Apostolat. Domine cur ita facis? Sir, why do you so? Strange folly and flattery, yea stupidity; teaching the world, That it standeth upon d Bonifac. 8. extravag de Maior. & obed. c. unam. necessity of salvation for every human creature to be subject to the Pope of Rome. And to make men believe it the better, they fetch their dignity and domination a far off, from e Distinct. 21. ca decretis Aaron. Aaron and his sons, which (say they) prefigured the Pope and his sons, all other Bishops to be under him, and that the Church of Rome hath not obtained the primacy, as preferred f Pap. Pelagius. distinct. 21. c. quamuis. by any general Council, but only by the voice of the Gospel, and the mouth of the Saviour. This g Pap. Lucius. 24. q. 1. cap à recta. Church is the holy and Apostolic Mother Church of all other Churches of Christ, from whose rules it is not h Pap. Calixtus. dist. 12. cap. non decet. meet that any persons should decline, but like as the Son of God came to do the will of his Father, so must you do the will of your Mother the Church of Rome, the head whereof is the Pope. Whosoever understandeth not the prerogative of i Papa Gelasius, dist. 96. cap. Duo Our Priesthood, let him look up to the firmament, where he may see two great lights, the Sun and the Moon, one ruling over the day, the other over the night: So in the firmament of the universal Church, God hath set two great dignities, the authority of the Pope, and Emperor, Greg. 9 lib. 1. decret. tit. 33. cap. 6. of the which two this our dignity is so much the weightier, as that we must give account to God for the Kings of Ibidem. the earth, and for the Laws of men. Wherefore know ye Emperors, that ye depend upon the judgement of us, and we must not be reduced to your will; for k Innocent. de Maior. & obedi. c. Solitae. look what difference there is between the Sun and the Moon, so great is the power of the Pope ruling over the day, that is, over the spiritualty, above Emperors and Kings ruling over the night, that is, over the Laity. Now seeing then the l Glossa ibidem. Earth is seven times bigger than the Moon, and the Sun eight times greater than the earth, it follows that the Pope's dignity many degrees doth surmount the estate of Emperors. And although Constantine: the great writing to a Pope alleged the words of Peter, 1 Pet. 2. 13. Submit yourselves to every human creature, as to Kings, Innocent. Gloss. ibidem. etc. Yet in their Decretals they expound the mind of Peter, to exhort all subjects, and not his successors to be subject, proving the Priesthood to be above Kings, by the words of * jer. 1. 10. jeremy, Behold, I have set thee over Kings and Nations, etc. Neither must Kings and Princes think it much to submit Iddem Innocent. 3 de Judicijs cap. Novit. themselves to my judgement, for so did Valentinianus the Emperor, and also Carolus: For my power is not of man, but of God, who by his celestial providence hath set me Master and governor over his universal Church, Ibidem. whereby all criminal causes, as well of Kings as all other, to be subject to my censure. For my m P. Nicolaus dist. 22. c. omnes. Church of Rome is Prince and head of all nations, the Mother of the Faith, the foundation cardinal, whereupon all Churches do depend, as the door doth upon the hinges. The n P. Anacletus disti. 22. c. Sacrosanctae. first of all other seats, without spot or blemish. Lady mistress & instructor of all Churches: a o P. Steph. dist. 19 enimvero. glass and spectacle to all men to be followed in all, whatsoever she observes. Against p P. Nicolaus. dist. 22. omnes. which Church of Rome whosoever speaks any evil, is forthwith an heretic: yea a very q P. Gregor. dist. 81. c. siquis. Pagan, a witch, an Idolater, and Infidel: having fullness of power only in her own hands in ruling, deciding, absolving, condemning, casting out or receiving in. To which r Pa. Julius. caus. 2. q. 9 Arguta. item. c. ad Romanam. Church of Rome it is lawful to appeal for remedy from all other Churches; & although it was decreed otherwise in the Council of Carthage, that no man should appeal over the Sea under pain of excommunication, yet Gratians gloss can help that with a limitation, Nisi forte Romanam sedem appellaverint, Unless they appeal to the Sea of Rome. Of the which Church of Rome the s P. Pascalis. dist. 63. c. ego. Pope is Head, the Vicar of St. Peter, yea not the Vicar of St. Peter properly, but the Vicar of Christ, and successor of Peter: Rector of the universal Church, * Pop. Bonifac. proem. Sext. Lecretal. ib. sacrosancta. and director of the Lords universal flock, chief Magistrate of the whole world, Lex animata in terris, A living Law in the earth, having all Laws in the chest of my breast: Yea, t Proem. Clem. gloss. Papa stupor. mundi. Nec Deus, nec homo, quasi neuter inter utrumque, Being neither God, nor man, but the admiration of the world, and a middle thing twixt both. The u P. Bonifac. extrav. de Maior. & obed, cap. unam. Pope hath both swords in his power, both of Temporal and spiritual jurisdiction, able by his own * Sext. decret: de sentent: & re. c. ad Apostolica. Item in gloss. Ibid. power alone without a Council to depose the Emperor, to transfer his kingdom, and to give a new election, as he did to Frederick and divers others; to whom x Pop. Gelasius dist. 96. c. duo. Emperors and Kings be more inferior than lead is to gold: for do you not see the y Idem ibidem. necks of Kings and Princes bend under our knees, yea and think themselves happy and well defenced if they may kiss our hands? What do we talk of Kings? The Pope is above Angels, as his Clerk z Anten. in tertia part. Summae Maioris. Antoninus writes, That he is greater than Angels in four things. 1 In jurisdiction. 2 In administration of Sacraments. 3 In knowledge. 4 In reward. And so in Bulla Clementis, the Pope commands the Angels of Paradise to absolve the soul of man out of purgatory, and to bring it into the glory of Paradise. Who is able to comprehend the greatness of my power and seat? For by me only * P. Marcellus dist. 17. ca Synodum. general Counsels take their force and confirmation; and the a Dist. 20. Decretales ibidem. interpretation of the said Counsels, and of all other causes doubtful must stand to my determination; yea my Letters and Epistles Decretal are equivalent to General Counsels: and b Symmach. 9 q 4, aliorum. whereas God hath ordained all causes of men, to be judged by men, he hath only reserved me, that is, the Pope of Rome, without all question of men, unto his own judgement: and whereas c P. Innocent. 6. q. 3. ca nemo. all other Creatures be under a judge, only I which am judge of all, can be judged of none; neither of Emperor, nor the whole Clergy, nor of Kings, nor yet of people: For d Ibidem. who hath power to judge upon his judge? so that I differ in power and majority, and honour reverential from all degrees of men. For the better declaration of it, the e Ex. 3. part. sum. Maior. B. Antonini Canonists make three kinds of powers in earth. 1. Immediata, which is mine, immediately from God. 2. Derivata, which belongeth to other inferior Prelates from me. 3. f P. Innocent. 〈◊〉. de Sacra unctione qui venisset. Ministralis, belonging to Emperors and Princes to minister for me: for the which cause the anointing of Princes, and my consecration differ, for they are anointed in the arm, or shoulders, and I in the head. This order of g P. Nicolaus. dist. 22. cap. omnes. Priests, Bishops, Archbishops, patriarchs and Cardinals, the Church of Rome hath instituted, following the example of the Angelical Army in heaven, and the Apostles on earth: For h P. Anacletus. dist. 22. c. Sacrosancta. among them there was a distinction of power and authority, albeit they were all Apostles, yet it was granted to Peter (they all agreeing to it) that he should have superiority over them all, and Ibidem. Petrus non à Petra sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ducitur. therefore had his name given him Cephas, that is, say they, head or beginning of the Apostles; whereupon the order i Dist. 21. cap. in novo. of Priesthood first in the new Testament began in Peter, to whom it was said, Thou art Peter, and upon thee will I build my Church: Math. 16. 18. And I will give thee the keys of the kingdom of Heaven, Whatsoever thou shalt bind upon earth, etc. v. 19 Seeing then such power is given to Peter, and to the Pope in Peter, as his successor; who is then in all the k P Nicolaus in tantum, dist. 22. world, that ought not to be subject to my Decrees, which have such power in heaven, in hell, in earth, with the quick, & also the dead? whereupon Pope Clement in his Bull of lead sent to Vienna, granted to all such as died in their peregrination to Rome, that the pain of hell should not touch them: And all such as took the In Bulla Viennae in Scrinijs privilegiorum. holy Cross upon them, should every one at his request not only be delivered, but also deliver 3. or 4. souls out of Purgatory. And again, Christ said to Peter: I have prayed for thee that thy faith shall not fail; having l Dist. 21. cap. decretis. such a promise and assurance, who then will not believe my doctrine? So that all they that m P Nicolaus. dist. 22. cap. omnes. believe not my doctrine, or stand against the privilege of my Church of Rome, I pronounce them heretics; for n Ibidem. he goeth against the Faith, which goeth against her who is the mother of the Faith. And moreover to show the strange virtue of the Pope's keys, his School Doctors have a twofold distinction: o Gabriel. Biol. lib. 4 dist. 19 1. Clavis ordinis, the key of order, having authority to bind and loose, but not over the persons whom they bind & lose: Petrus de Palude. which authority they take not immediately from Christ, but from the Pope the Vicar of Christ. 2. Key is Clavis jurisdictionis, the key of jurisdiction, which the Pope hath from Christ immediately, as being his Vicar, having not only power to bind and loose, but also dominion over them on whom this key is exercised. By the jurisdiction of which key all are subject to the Pope, the p Dist. 96. cap. Imperator. Emperors ought to subdue their executions to him. Only the Pope is subject to no creature, no not to himself, q Gabr. Diel. lib. 4. dist. 19 except he list, in foro poenitentiae, to his ghostly father, submitting himself as a sinner, but not as a Pope, the papal majesty ever remaining unminished. No r Dist. 40. cap. si papa. man must judge or accuse the Pope of any crime, as murder, adultery, simony, etc. but as the s Aug. de Ancho jews were commanded to obey the High Priest of the Levitical Order, so are all Christians bound to obey the Pope, Christ's Lieutenant in earth. Concerning whose obedience or disobedience, read Deutron. 17. 12. where their ordinary Gloss pays it home saying, That he who denieth to the Priest obedientiam, obedience, lieth under the sentence of condemnation, as much as he that denieth to God his omnipotentiam, his omnipotence. The greatness of the Pope's priesthood began in Melchisedech, Antoninus. solemnized in Aaron, continued in his children, perfectionated in Christ, represented in Peter, exalted in the universal jurisdiction, and manifested in Sylvester; etc. So that in regard of this priestly pre-eminence, it may be verified of the Pope which the Psalmist writes, Psalm. 8. 6. 7. etc. Thou hast put all things under his feet, all sheep and oxen, the beasts of the field, the fowls of the air, and the fish of the Sea, etc. which place his own t Summae maioris 3. part. disti. 22. Antoninus hath applied to the Pope, and with a clearkely Paraphrase hath expounded, thus, By Oxen are signified the jews and heretics: by the cattle of the field, Pagans: by Sheep all Christian men, Princes, Prelates, and people: by the Birds, Angels and powers of Heaven: by the Fishes of the Sea, the souls departed in pain or purgatory, as Gregory by his prayer delivered the soul of Trajan out of hell: By them which pass through the paths of the Sea, are signified such as are in Purgatory, and stand in need of others help, and yet be in their journey, Viatores, & de foro Papa, passengers, and belong to the Court of the Pope, and may be relieved out of the storehouse of the Church by the participation of Indulgence. And though it be truly doubted that pardons have no power to extend to the departed, yet Rome's Doctors can help that; for though it was said to Peter, Whatsoever thou shalt looseupon earth, and so being not on earth, they cannot Antoninus. August: de Ancho. be loosed, yet they will dissolve that doubt by a distinction u Thomas part. 4. upon, super terram, upon the earth, that may be taken two ways, either to the loser, and so a Pope being dead cannot lose; or to the loosed, which must be upon the earth, or about the earth. But what do I talk of the Pope's power in such points, the whole Choir of the Pope's Clergy in their books, tractations, distinctions, glosses, summaries, etc. sing altogether such notes. The Pope (say they) being the Vicar of jesus Christ, throughout the whole World, in the stead of the living The Romish choir to flatter Antichrist. Baptista de Salis. Bonaventura. Campensis. Coclaeus Durandus in speculo. Driedo de Eccles. Scriptures, & digmat. Lord, hath that dominion on earth which Christ would not have, (yet had it in habitu, and gave it to Peter in Actu) that is, the universal jurisdiction, both spiritual, and also temporal, which double jurisdiction is intimated by the two swords in the Gospel; and by the wisemen's offering of Incense and Gold to Christ, to signify that the dominion spiritual and temporal belong to Christ, and his Vicar. And as Christ saith; All power is given to him both in Heaven and Earth, so it is holden inclusive, that the vicar of Christ hath power on things cclestiall, terrestrial, and Edw. Povelus contra Lutherum Ecchius in Enchirid. Franciscus Fulgo. Gabriel Biel. Gaspar. Gratianus in decretis. Gerson de Eccl. potestate. Hugo Cardinalis in postilla. Hostiensis. Holkott. Hosius. Io. Andrae. Innocentius. Joan. de Turrecre: de Ecclesia. infernal, which he took immediately of Christ, and all other take it mediately by Peter and the Pope. And they that say; The Pope hath only dominion in spiritual things, may be compared to the Counsellors of the King of Aram, 1 Kin. 20. 23. Their Gods are Gods of Mountains, and therefore they overcame us; but let us fight against them in the plain or valleys, and doubtless we shall overcome them: So Counsellors flatter Kings, saying, Popes and Prelates be Gods of Mountains, that is, of spiritual things▪ but not of valleys, that is, of temporal things: Therefore let us fight against them in the valleys, in the power of temporal possessions, and so we shall prevail over them. But what saith God? v. 28. Because the Aramites have said; that the Lord is the God of mountains and not God of the valleys, therefore will I deliver all this great multitude into thine hands, and ye shall know that Lanfrancus contra wickliff. I am the Lord. Which place (though very impertinent in this point) they urge with great importunity, to prove the Pope's power over all mountains and valleys, that is, say they; over spiritual and temporal matters: and so very unthankfully Constantinus Syluestro reddidit iniustè detentum: 10. Gerson de potest. Ecc. Concl. 12. part: 3. Magister Sentent. Raymundus in Summa de Casibus. Rabanus super Math. cap. 16. they regard Constantine's gift of their patrimony to Sylvester, saying; It was not so much a Donation, as a Restitution. Yea (they say) the Pope is superior to Emperors, yea, superior to Laws, and free from all Constitutions. Who is able of himself, and by his interpretation, to prefer equity being not written, before the Law written. The Faith, Supremacy, Chair of Peter; Keys of Heaven, power to bind and loose; all these be inseparable to Vide joan. Driedo de dogmatibus variis. lib. 4. the Church of Rome, being presumed that God providing, and Saint Peter assisting the Diocese of Rome that it shall never fall from the Faith: and though the Pope be not always good, yet the merits of Saint Peter be sufficient for him, who bequeathed a dowry of merits, with inheritance of innocency to his posterity. And if the Pope be an Homicide or an Adulterer, he cannot be accused, but Hugo. in Glossa. dist. 40. c. non nos. rather excused by the murders of Samson, the thefts of the Hebrews, the adultery of David; or if any of his Clergy be found embracing of a woman, it must be presupposed, Glass. in caus. 11. q. 3. absit. that he doth it to bless her. To be brief: All the Earth is the Pope's Diocese, and he the Ordinary of all men, having Glos. in c. 11. q. 3. si inimicus. Hostiensis in cap. quanto: de transl. praebe the authority of the King of Kings upon Subjects: yea, God and his vicar have but one Consistory, and can almost do all that God can do, Clane non errant: Having an heavenly arbitrement, able to change the nature of things, Substantialia unius rei applicando alteri & de nihilo Glos lib. 1. decret. tit 7 cap. 3. potest aliquid facere, Applying the substantial parts of one thing to another, and of nothing make something. His Doctors according with his decrees, and boasting with Pope Nicolaus, that Constantine the Emperor sitting in the general Council of Nice, called the Prelates of the Dist 96. c. satis, & cause 11. q. 1. cap. Sacerdotibus. Church, all Gods. If Prelates by Constantine's voice be Gods, what is the Pope, the Prince and primate of all prelate's, above all Gods? So that his usurped exaltation hath verified Saint Paul's prediction, Boasting himself above all that is called God; dispensing with God's precepts, making it no murder to kill them that be excommunicate; P. Vrban. 2. caus. 23 q. 5. C. excommunicatorum. dispensing with Matrimony in prohibited degrees, and such like Antichristian power in papal dispensation, which cases and causes may be found in his darling Hostiensis, Et apud Fratrem Astesanum Doct. in Summa Confessionis. the effie. Legit. So that by the immodest and immoderate extolling of himself, seconded by his Canonical Parasites of old time, glozing upon the Pope's decrees, and corrupt constitutione, enacted in the ignorance of times, and arrogance of Popes, to magnify the man of sin, the pragmatical and dogmatical Antichrist, the succession of Popes: making Emperors to hold their bridles and stirrups, Lib. 1. Sacraram Ceremoniarum. and Kings going before them, and to surrender their Crowns unto them, crowning them with their feet, and to kiss their toes, and to kiss their Legates knees, and to wait upon them at their Palace gates bore footed; to excommunicate Kings, to deprive them of their Sovereignty, and to absolve their Subjects from Allegiance, with such like Pope-like policy, have been the stratagems to exalt the papal Chair above the Imperial Throne; and at first under the femblance of humility, have ascended to this sublimity, temporising with the world, being darkened with the mist of ignorance, yet affected to a blind devotion, and charmed to this Chair of superstition, have made this Serum servorum, A Servant of Servants, to be Dominus Dominorum, a Lord of Lords; making Kings his vassals, and do him homage, debasing the Lords Anointed, * The Pope undertakes to deal States and Kingdoms, as God's Legacies, and yet God never made him his Executor or Administrator. deposing them at his pleasure, and disposing of their Kingdoms, freeing their Subjects from all obedience, and exciting them to violence and villainy in rebelling, which hath been the chief procurer of the shedding of much royal blood, the massacres of men and mischiefs, and miseries of most Times; which we shall elsewhere more plainly demonstrate: I will in the next place touch a little, (which yet hath been handled by elaborate and accurate pencils) this point of Pope's deposition of Kings, the very fountain of Treason, founder of Rebellion, and confounder of Religion, where it is practised or believed. I will very briefly wright of it, lest I should seem to make Iliads after Homer. CHAP. IX. THE Roman Church, or rather Court of Rome, wholly degenerated, and arrogating a temporal Monarchy, swelling with a forged puff of pride and primacy appropriated to the Papal Chair, challenge an exorbitant and usurped power of deposition of Kings, and of absolution of Subjects from allegiance to them; which twofold power is termed the principal warders of Saint Peter's Keys, without which the Bulla Pij Quinti. Church could not have been well shut, or opened. This power of excommunicating, deposing, and depriving Kings, and of absolving Subjects from obedience to them, they principally assume from a pretended primacy belonging to the Pope, over all spiritual and temporal men or matters, derived to them (as they plead) from a supremacy in Peter, (whose Successorship hath entitled them to such a power and priority) two points oft alleged, yet never proved; yet this primacy of Popes (as their Bellarmine saith) is the chief point of Catholic Faith, and the foundation of all Religion. For which power the Champions of Rome stoutly stand, and among the rest, the statizing Cardinal, Romes-Rabbi, Bellarmine, the most expert Gamester at the Pope's Primero, in * Tract. de potest. Sum. pont. Contra Gul. Barrel. pag 97. several works, yet specially in his fifth Book De Romano Pontifice: The whole sum of it, containing arguments, and examples to prove, that the Pope may by his Imperial power, (though indirectly, and in order to the Spirituals,) depose Princes from their States and Thrones. And as the same Bellarmine, personating Tortus, saith; Conuenit inter omnes, posse Pontificem maximum iure deponere, It is agreed upon among all, that the Pope of Rome may by right and law depose Princes: which speech was too general; for many popish a Watson, quodlib. 8. art. 7. 8 Barclayus, de authorit. Papae. c. 2. & Rog. Widdrington. Apol. pro iure Principun. Slightall eldonirationes generales, etc. Doctors doubt of it, and deny the papal intrusion into Caesar's Chair; and some that did hold it, have recanted it, as Tanquerellus commanded so by the Court of Paris, Florentinus jacobus, and Thomas Blanztus, the two last, holding this for a proposition, Pontificem in omnes habere temporalem potestatem, That the Pope hath a temporal power over all, but they came to recantation; nay, Hart (an hearty lover of the Pope) yet his opinion different from Bellarmine's, Whosoever make the Pope above Kings, as a temporal Lord, Nihil habere rationis, aut probabilitatis, to have neither show of reason, or probability, saith he. Yet I confess, the general voice of modern Papists, and among the rest, the Jesuits, who dispositiuè, naturally are inclined to disobedience, and pragmatically, and dogmatically, declare the same: These are the chief Instruments, but Treason, consummative, comes from the Pope, first deposing, then commanding, and warranting disloyalty, and conspiracy against them. b Sum. de eccls potest. q. 40. art. 1. Augustinus Triumphus saith, The Emperor of Heaven may depose the Emperor of the Earth, in as much as there is no power but of him: but the Pope is invested with the authority of the Emperor of Heaven, he may therefore depose the Emperor of the Earth, and as the same saith; c Art. 3. The Emperor is subject to the Pope two ways, 1. By a filial subjection in all spiritual things, 2. By a ministerial subjection in his administration of temporal things: for the Emperor is the Pope's Minister, by whom he administers temporal things: so he. In like sort saith d De planct. eccls lib. 1. c. 13. p. 3. Aluarus Pelagius, that the Pope hath universal jurisdiction over the whole world, not only in spiritual things, but in temporal things; albeit he exercise the execution of the temporal sword and jurisdiction, by his son the Emperor, as by his advocate, and by other Kings and Princes of the world. The Pope may deprive Kings of their kingdoms, and the Emperor of his Empire. So he. e De pap. & conc. author. p. 65. Capistranus agrees with him, The Emperor, if he be incorrigible, for any mortal sin, may be deposed and deprived: the sentence of the Pope alone without a Council, is sufficient against the Emperor or any other. It is manifest therefore how much the Pope's authority is above the Imperial celsitude, which it translates, examines, confirms, or infringes, approves, or rejects: if he offends, he punishes, deposes, and deprives him. So he, f 22. q. 12. art. 2. Thomas of Aquine in this is also very popish. Any man sinning by infidelity, may be adjudged to lose the right of Dominion as also sometimes for other faults: and again, So soon as any one for apostasy from the Faith, by judgement is denounced excommunicate, ipso facto, his Subjects. be absolved from his government, and from the oath of Allegiance. And the Cardinal g Cited by Allen answer to the book of Engli. just. p. 68 Tolets' Gloss upon his words, Note, that albeit Thomas named only an Apostata, yet the reason is all one in the Prince's case that is excommunicated; for so soon as one is denounced, or declared as excommunicate, all his subjects be discharged of their obedience: which exposition his brother Cardinal Allen applaud in these words, Thus doth this notable schoolman write, neither do we know any Catholic Divine in any age say the contrary. h De Cath. inst. tit. 23 n. 11. pa. 98 Simone Pacensis joins forces with these fellows, saying, If Kings or other Christian Princes become heretics, forthwith their Subjects and vassals are freed from their government. i Tit. 45. nu. 25. p. 209. If any Prince be unprofitable, or make unjust Laws against religion, or against good mannera●, or do any such thing to the detriment of spiritual things, the Pope observing due circumstances may apply a fit remedy, even by depriving such a King of his government and jurisdiction, if the cause require it. k Tom. 3. pag. 444. Gregory of Valence is harping upon the like notes: If the crime of heresy, or apostasy from the Faith, be notorious that it cannot be covered, then, even before the sentence of the judge, the aforesaid punishment (meaning deprivation from his dominion) is in part incurred, so far that the subjects may lawfully deny obedience to such an heretical Lord. Where note by the way, that now many of them do hold, that all heretical Kings, (and such they account all protestant Rulers) are deprived of their dominion, before their Pope in his de●…itiue sentence hath so denounced. Indeed their own Cajetan in this was not Catholic, denying Subjects to be absolved before sentence publicly denounced: and therefore Allen contradicts him, saying, i●se fact, Kings be deprived so soon as they do appear heretical: followed also by Philopater, saying, it is an opinion of the Faith; agreeable to Apostolical doctrine, that every Christian Prince, if he fall from the Catholic religion, falls presently from all his power and dignity, by the force of God's Law and 〈…〉 and that before sentence of the supreme Pastor denounced. And the fiery Fo●e Gu● Reynold●, approves the murder De justa ●●di●. Hen. 3. r●… 〈◊〉. of Henry the third the French King, because be favoured Heretics, before any excommunication published: his Lib. 23. sect. 11. Institut. reason is, Public griefs do not attend for legal forms. Simancha goes further, That a secret heretic not only is to be excommunicated, but his son also: his reason is, Heresy is a leprosy, and leprous sons begotten of leprous parents: and therefore seems to infer not only a deprivation, but also a deprivation of all succession: Atque patrem, & prolem inre privare suo. I need not recite the general verdict of popish vassals according with these to maintain the Pope's infolency in attempting the deposition of Kings repugnant to his laws and liking. Who knows not, that have read the works of these, Saunders Vide Fra: B●zi●… de tempo. eccls Monar. visib. Monar. Suarez def. fid. catho. adv. Angl. sect. ere. lib. 6. Francisc. Victor. relect. Depotestate ecolesiae: Becanus, Rossaeus, Bellarmine, Allen, Ferron, Parsons, Creswell, Carerius de potest. Ro. pontiff. Moscow. de mayest. mil●t. eccl. with many dozen of prostituted hirelings? who being fed fat at the Pope's high Altar, and gaping for, or gaining the purple Hat, have studied to extol the papacy; which they could not do more pleasingly to the Pope, or profitably to themselves, then by ascribing to the Pope a power over Kings, to deprive them if they break their good behaviour to him, and to free subjects from allegiance to them being blasted with the fulminations of excommunication; making their master Pope, an absolute Lord of the Temporals, turning the Crosier staff into a Sceptre, yea a commander of Sceptres, making their Church an human body politic, to overrule all, yet under a painted pretence of Peter's primacy to overthrow all Prince's supremacy. Egregiam verò laudem, & spolia ampla tulistis. Thus this spurious spawn of the old Serpent, by this serpentine policy erecting the papal primacy of Popes above Kings the Diana of Rome's religion, have raised the Pope to this pontificial domination. But the chief pillar whereof they boast, & would build this point of the power of Pope's deposition of Kings, if they be not Catholic Kings of the Roman size, is the Decree of the Lateran Council, held about three hundred years since, consisting, 3. Canon of the 2. Lateran Council. as they say, of seventy patriarchs & Archbishops, and four hundred and twelve Bishops, and eight hundred other eminent Prelates, who did decree that the Pope had this power over Kings. To which we answer, Thar the Decrees of men ought not to take from Kings that power which God hath given them: But the Lateran Council was a Conventicle of Mercenary men, and vassals to the Pope, who to please Innocent the third, their Lord and great Master, were willing to gratify his Holiness with unholy Decrees: yet we may doubt of that too, if Platina be credited, who faith, That in that Council many things were offered to consultation, yet nothing determined, because the Pope suddenly departed, to pacify a sedition then raised, and died in his journey▪ Yet grant it were a lawful Council, and this matter so there decreed, what of that? shall a few proud Prelates assembled to flatter the Pope, infringe the Laws of God, commanding obedience and subjection to Kings? shall God's commands be countermanded by Counsels? which so oft have erred, nay have confirmed heresies; as the Council of Arimium held with the Arrians; yea Ephesus Seleucia, and Remino concluded with them; which made Saint a Dialog. adverse. Lucifer. & Vincent. Cyrin. c. 6. Hierome complain▪ The whole world groaned and wondered to see itself Arrian. The error of the Council of Carthage in rebaptizing is well known. The Council of Chalcedon foully erred, giving to Leo then Bishop of Rome, the title of the▪ * Gregory the first said, To consent to this wicked name, what is it else but to lose the faith? lib. 4. cp. 39 Universal Bishop, which name he rejected, though others embrace it. In a word, the late Council of Trent brought forth to light a world of errors, that I may say with b Ep. ad Procap. pag. 346. Nazianzen, he never saw any Council have a good end. Yea as their own c Turrecrem. sum. de eccls lib. 3. c. 60. Panorm. de elect. & elect. pot. writers say, Counsels have erred, and may err, which in these latter times must needs be so: when as the Pope is both party and judge, which matter of the erring of Counsels Significa. hath so oft and so sound been by our * Dr Willet Synop. Cen. 1. err. 33. Divines manifested, that I need not insist upon it. But how vain it is to obtrude for undoubted proof, the erroneous decrees, and novel opinions of clawback Dr White in his Way to the Church. lib. 2. c. 47. Papalines & parasites to the Pope, to infringe the power of Kings given them in God's word, commanding d Rom. 13. 1. every soul to be subject to these higher powers, which place of Saint Paul, the Champions of the Pope's power to depose Kings, (as their Cardinal of Perron pleads for them) do expound to be a provisional precept, or caution accommodated to the times. A strange error of stout Champions: and as the royal pen of our c In defence of Kings, and independency of their Crowns. sacred Sovereign, taxing the Cardinal for robbing the Scripture of authority, by making Gods precepts temporary provisoes, lays down an infallible rule, That Apostolical instructions, which inform manners, are not changeable, but give a standing and perpetual rule, permanent for all people, and not fashionable to the quality of Times: But the Roman Church which teach disloyalty and disobedience against Kings, deposing Kings from their thrones, and then authorizing subjects to take Arms against them, had need accommodate Text to time, whose obedience to Princes is temporary, that is, till they have a fit season and place, (as a vault under a Parliament house) and then as Aeneas Silvius said of the Monks, Non audet stygius Pluto tentare quod audet Effraenis Monachus— Then they are without humanity, unnatural, impious, cruel murderers, as f Pro Athan. lib. 1. pag. 65. Lucifer Calaritanus to the Arrians, and I may say to jesuited Priests, being bloody minded and deceitful men; and therefore many of them do not live out half their days, dying bloody deaths for acting, or affecting bloody deeds. Let us in the next place observe how before these latter times (I mean before Popery was Heldebrandized, and jesuited) whether this point of Papal power to depose Emperors or Kings, was either broached or believed in the Church. CHAP. X. IT should seem not to be believed, or broached, by their own writers; for g Lib. 3. cap 35. Otho Frisingensis saith, Rego & relego, etc. I have read over and over the Acts of Roman Kings and Emperors, and I can find none before Henry the fourth Emperor excommunicated by the Bishop of Rome, or deposed, which was first assayed by Gregory the seventh, called Heldebrand, Anno Dom. 1066. And h In Anno 1085. Vrspergensis saith, That the Bishops that had taken arms with the said Gregory against the Emperor, were cast out of their bishoprics by the Synod of Mentz, Chron. where the Pope's Legates were present. And i In Anno 1088. p. 129. Auent. p. 4. 70. Sigebert saith, This novelty, that I may not say heresy, did not as yet appear in the world, that Priests should teach the people, that they ought to show no obedience to wicked Kings; and though they have taken an oath of Allegiance, yet owe no fealty, neither are to be called perjured, if they have such minds against Kings. And k In spec. hist lib. 1●. cap. 84. Vincantius Lirinensis agrees with him in the same words. Yea many eminent Roman Catholics did utterly dislike Gregory's deposition of Henry the fourth, and denied the authority of the Apostolic See to depose him, or to absolve his subjects from their oath of obedience: yea the l Gregor▪ 7. epist. 21. lib. 8● apud Sooner. ad Conc. Bishop of Mentz, Gregory's friend and favourer, writ to the said Pope to furnish him with those reasons wherewith he was moved to depose the Emperor, to provide him with answers against all gain sayers. Yea the Bishops of Rome themselves in the purer times acknowledged all obedience to Emperors and Kings, challenging no such prerogative to meddle with their Crowns or persons and for 300. years, until Silvester, they performed passive obedience to Heathen Emperors, and so before and after Boniface for 500 years they performed active obedience to Christian Emperors, submitting themselves unto them in all loyal subjection, and acknowledging them (as their own Bishop Meltiades did to Constantine the Great) to be supreme Head not only in Temporal, but also in Spiritual things, as Eusebius records it, lib. 1. c. 5. But peradventure some Papist may reply and say, that I do not reckon aright, in making Gregory the seventh, the first Pope that deposed an Emperor, which yet is affirmed by their own writers: for Leo the third Emperor was excommunicated by Gregory the second, and deprived of all his Temporalities he held in Italy; and the Greek Emperors were removed from the Empire by Leo the third, Bishop of Rome, and so of some others. Which objection is so frequently answered by our Divines, who have written about this point of the Pope's power in this kind, that for brevity I will pass it over in a word, That Gregory the second did not deprive Leo the third Emperor of his temporalities, but only was an agent, or as the head of rebellion in the revolt of the Italians from the Emperor, not by his universal authority now claimed, but by a popular sedition then raised. And to the second, That the Greek Empire was translated by * Or as some write, by Gregory the fifth. Leo the third to the Germans, is much doubted: for m Vrsperg. in anno 718. Sigebert. in Anno 731. some historians write, it was translated by a Decree of the people of Rome, not by the Pope's keys; yet probably he might have his head, hand, and heart in it: for as Pope Adrian the sixth said, All mischief came from the chief Bishop of Rome into the whole Church, and by his Legate Cleregatus promised reformation to the Germans. The Popes of Rome have a long time laboured to rise to this primacy of pride by degrees: first above Bishops, as in Boniface the third: after above Kings and Emperors, specially in Gregory the seventh and his successors: yet those aspiring wings clipped by Counsels, Worms, Papia, Brixis, Mentz; till at last, two of the worst Counsels, the Lateran and Tridentine, did lift up the Pope to the top of the pinnacle, not only above Kings and Counsels, but above God's counsels the sacred Scriptures: Tantae molis erat Romanum surgere papam. But let us a little look upon this question (which yet is like a Spirit, sooner raised then put down,) of the papal power of King's deposition. A spiritual power in the Pope of primacy I know none, temporal much less, but this same pretended * Ecclesia Romana est privativa, non primitiva. privative power lest of all: for it is not in any place to be found, that God hath given to the Pope, yea to any man, power to make or unmake temporal King 〈◊〉 for he that can depose a King, must be above a King; but regal power is the highest power on earth, post Deum secundus est, & solo Deo A King is not bound to give an account to Popes or people, but God. minor, as Tertullian of Kings, next after God, and inferior to none but God: Super quem non est nisi solus Deus, as Optatus Milevitanus, above whom there is none but God alone. So King n Psalm. 51. 4. David, Tibi soli peccavi, against thee only have I finned. So that I may say with o De potest. regia, & papali. c. 10. Otho deposed John 22. Pope. etc. john of Paris, In the Emperor is invested a power to depose the Pope, (as formerly many have been) if he abuse his power, because he is his superior; but not in the Pope, for he is, and aught to be his inferior: and with this john Mayor agree many other, Almain and Occam, as p Quae. 2. de potest. eccls & Laic. c. 12. Almain alleges Occams opinion, and makes it his own conclusion, That the Pope hath no power either by excommunication, or by any other means to depose a Prince from his royal dignity; and further q c. 9 10. 11. affirms with Occam, saying, The Emperor is not bound to swear allegiance to the Pope, but the Pope if he hold any temporal possessions, is bound to swear allegiance to the Emperor, and to pay him tribute. The Scripture recites 19 Kings of Israel, and 14. of judah, who broke the covenant made with the Lord, yet none deposed by Priest or Prophet for that cause. But the Champions of the Pope's power in this kind, allege some precedents of the Priests in the old law, who (as they say) by virtue of their Priesthood have deposed and deprived Kings from their seats, which power they labour to derive and appropriate to the Pope's office: I will name but two of them in two examples. 1 Cardinal r Defence. Angl. Catho. c. 5. 2 Chron. 26. Allen allegeth Azarias the high Priest, who with ●o other Priests put down Ozias, smitten with leprosy, by force out of the Temple, and deprived him of his regal authority: Ergo (say they) it is lawful for the high Priest, that is, the Pope, to drive heretical Kings, that is, spiritual Lepers, out of the Temple of Gods▪ Church, and Territories of their kingdom, by excommunication, which is a separation; and then by deposition, which is a final deprivation of them, and deputation of some other Regent, as Azarias committed the kingdom to be then governed by jotham his son. We answer (as some of our Church have answered) That Azarias did not deprive Ozias of his regal power, for he held it to his dying day; only his son jotham as a kind of Viceroy was surrogated, because the immediate hand of God had smitten him with leprosy: for his leprosy he was punished to live apart, a private life, not to 2 Chro. 26. 20. Visa lepra Sacerdotes regem leprosum ad festine egrediendum monent. Caietan. in 2. Paral. 26. be deprived of his inheritance. Ambition, covetousness, yea all sin is a leprosy (hath not the Pope such a contagion?) why then he may as well be deprived of his Mitre, being a grand sinner, and so a great leper, as any other. Indeed Ozias, or Vzziah greatly sinned in presuming to usurp the Priest's office, transgressing against the Lord, in going into the Temple to burn incense upon the Altar of V. 16. Sacerdotis est tantum arguere, non movere arma. etc. Chrysost. 18 Leuitic. 13. incense; and Azariah with the other Priests withstood Vzziah the King, telling him, it pertained not to him to burn incense, but to the Priests, the sons of Aaron consecrated to offer it: and was smitten of the Lord for it with leprosy, and so lived apart according to the Law, yet still was King in esse, though not in execution. 2 Cardinal Bellarmine allegeth jehoiada the High 2 Kings 11. Priest, who commanded Athalia the Queen to be slain, and joash to succeed; implying an inference, that so it is lawful for Popes to do the like. We answer, that Athalia an usurper and murderer, killing all the royal seed, excepting only the secretly preserved joash the undoubted heir of the Crown, being proclaimed and anointed King with a general consent of all; jehoiada by the authority of the King, and not as High Priest, but rather tanquam regis patruus, & Protector, as his Kinsman and Protector, the King being in his minority seven years old, and jehoiada being his Ally, having married the King's An●, and so bound by the Law of Nature and Nations to defend the King's right, and to revenge the tyranny of a bloody Queen against the Kings killed progeny: and jehoiadaes' commandment was confirmed by the King's authority, and with the common consent and Counsel of the land, not as being High Priest, but as chief of his Tribe, to revenge the crying blood of the royal offspring murdered by usurping Athalia, to deprive her of her usurped regiment and life: what is this to depose a lawful King by the authority of the Pope? King's shall anguste sedere, as Tully said to Caesar, have quaking Sceptres, unquiet seats, and narrow limits, if the Pope have power to deprive them of their power & state. But to pass over other the like examples alleged by Romanists in this kind, I will touch those four things which they object, and say, do dissolve regal right, and make Kings who are culpable of such faults, to forfeit their Crowns. 1. Tyranny. 2. Infidelity. 3. Heresy. 4. Apostasy. The Popish assertions herein run in the affirmative, that all, or any one is sufficient to deprive a King of his Crown. The opinions of Protestants run in the negative, that none of these are sufficient to make a King forfeit his dignity and Diadem. To begin with the first: Tyranny doth not cut off a King from his sovereignty. Who a greater Tyrant than King Saul, who a 1 Sam. 24. 12. hunted after David's soul to take it: yet who was so b 1 Sam. 22. 14. faithful among all his servants as David? confessed by Saul's own mouth, To be more righteous than he, for thou hast rendered me good, and I have rendered thee evil: yea this c 1 Sam. 24. 18. Saul such a tyrant, that he commanded Doeg to d 1 Sam. 22. 18. 19 fall upon the Lords Priests, and Doeg at his commandment flew sounescore and five persons, that did wear a linen Ephod, and did smite Nob the Priest's City, with the edge of the sword, both man and woman, child and suckling, ox and ass, and sheep with the sword. Yet David, no private, or plebeian subject, but a man by God's commandment designed for the Kingdom, chief Captain and Colonel of Saul's Army, and heir apparent to the Crown; and having opportunity to deprive Saul of his life, and importunity of his followers to do the deed, yet hear his voice, The e 1 Sam. 24. 7. Lord keep me from doing that thing unto my Master the Lords Anointed, to lay my hand upon him, for he is the Lords Anointed: and the same David to Abishai Destroy f 1 Sam. 26. 9 him not, for who can lay his hand upon the Lords Anointed, and be guiltless? O heavenly voice of holy David, how different are Popelings from David's resolution! Occasionem victoria david habebat in manibus, incantum & securum adversarium sine labore poterat iugulare, advictoriam opportunitas hortabatur: sed obstabat Divinorum memoria mandatorum: non mittam manum in unctum Domini, repressit cum gladio manum, & dum timuit oleum, seruavit inimicum, As most elegantly, and excellently writes g Lib. 2. contra Parmenianum. Volebam hostem vincere, sed prius est divina praecepta servare, etc. Ibidem Optatus. Their unction makes them sacred, so that their fatal touch, makes the Subject sacrilegious. Optatus, David had a present occasion of security of victory, and might without any difficulty, or danger have killed his unkind and unconsiderate enemy; opportunity might have pressed him to it, but the remembrance of God's commandments stay his hand, Touch not my Anointed: This keeps back the hand and sword, and fearing the regal oil, favours a dismal enemy. Now Tyranny may be of two kinds, either of usurped regiment and dominion, without any civil title and interest having no titular foundation, but violent usurpation; and herein subjection is not necessary, Quoad obedientiam, if Quoad Sust●…ntiam: Herein patience more requisite than obedience. 2 Kind is, when ordinary and lawful power degenerates into tyranny and cruelty by abuse; and herein h Read Tollett, de occidendo Tyranno lib. 5. c. 6. Mariana. Fra de Veron etc. Papists give liberty, Tyrannum occidere licet, It is lawful to kill a Tyrant, contrary to David; God forbid that I should lay mine hand upon the Lords Anointed; 1 Sam. 26. 11. Meaning Saul, a Tyrant by abuse, but not by usurpation: but we have handled this before, and therefore l In the former Book c. 5. of Britan. Vota. leave it. 2. Infidelity doth not deprive a King of his regiment: Oh but replies the Papist, All title to Dominion, hath foundation in the grace of justice, Charity, and Piety; so Vid. Quaest. Armenic lib. 10. c. 4. that by impiety or infldelity, they make forfeiture of their authority. Answer: It is providence, not grace, that disposeth civil titles; grace, not providence, that makes them comfortable: In a spiritual sense, impious and unfaithful men, are usurpers, I mean by a spiritual right; (for k 1 Tim. 4. 8. godliness hath the promises of this life) yet have they a civil and sure title among men, by birthright, succession, election, or other acquisition, by which titles such rights are devolved to them, that we say with Saint l De civit dei. lib. 5. c. 11. Austen; Qui dedit Mario, ipse & Caesari, He that gave dominion to Marius, the same gave it to Caesar; he that to Augustus, the same to Nero; he that to gentle Vespasian, the same to bloody Domitian; he that to Constantine the Christian, the same to the Apostate julian: for the m Psal. 22. 28. Kingdom is the Lords, and he ruleth among Nations, the most High hath power over the Kingdom of Men, and giveth it to whomsoever he will, and appointeth over it the most abject among men, saith n Dan. 4. 14. Daniel; and suffereth for the sins of the people, a Kingdom o Ecclesiasticus 10. 8. to be translated from one people to another, yea, an hypocrite, or infidel to reign over them; neither must man seek to displace or dispossess an Infidel King, but say with p 1 Sam. 26. 10. David; Either the Lord shall smite him, or his day shall come to die, or he shall descend into battle, and perish: knowing the saying of the son of Syrack to be true, q Ecclesiasticus 10. 10. 11. Tyranny is of small endurance, and he that is to day a King, to morrow is dead. 3. Heresy is not sufficient to deprive a King of his temporal Inheritance. Popish Divinity is herein known, let r De Rom. Pontif. lib. 5. cap. 7. Bellarmine be the mouth of all the rest: Christians are not bound, nor may, with the evident danger of Religion, tolerate an unbelieving King: when Kings and Princes become Heretics are deprived of all right of rule, either natural, oeco●…cal, or civil. Fr. Ouand. 4. d. 13. p. 347. heretics, they may be judged of the Church, and be deposed from the government, neither is there any wrong done them, if they be deposed. If any Prince of a sheep become a wolf, that is to say, of a Christian become an Heretic, the Pastor of the Church, by excommunication may drive him away, and withal command the people that they follow him not, and so deprive him of his dominion over his Subjects: so * Subjects are freed from all obedience, and allegiance to them. Turrecr. Sum. de eccls lib. 2. c. 11. 4. far goes the Cardinal. Now who are Heretics? All those Kings which decline from the Papacy, and deny his Supremacy. The Cardinal thinks as much: regnant Constantino florebat fides Christiana, etc. While Constantine reigned, the Christian Faith flourished; when Constantius ruled, arianism, when julian, Ethnicisme; when Henry the eighth and Edward the sixth, Luthenarisme, when Elizabeth, Caluinisme prospered: All Protestant Princes by the verdict of the Pope and his Parasites, be Heretics, and so consequently to be deposed, if this their heresy (which yet is the Catholic verity, and sincere and sound profession of the Gospel) be accompanied with the Pope's excommunication: and yet it is a great question, and never yet proved by the Scripture, that Kings are subject to this censure of excommunication; it is disputed much both ways; and let it be yielded for argument sake, Ex abundante, That Saint s Theod. histor. Eccles. lib. 5. c. 18. Ambrose did justly with Theodosius in that abstention; for I doubt whether it was a complete excommunication: for a King is subject to the presbyterial Cure, not Court; to be informed in his conscience in the Pulpit, not to be corrected in the Consistory by punishment; to be directed, not judged, or removed from the company of his faithful Subjects, much less to be deposed, or deprived of his regiment over them; yet let it be granted for argument sake, that Princes may be subject to the censure of excommunication, which yet is sparingly to be used against Princes, as t Contra. Epist. Parmen. lib. 3. c. 2. Austen counseleth: yet though the sentence of excommunication be direful, making them for a time as Ethnics, Sit tibisicut Ethnicus, saith our u Math. 18. 17. Saviour, Let him be unto thee as an Heathen Man or Publican: It is tanquam, nonplusquam, as an Heathen man, not worse than an Heathen man.. Loyalty and obedience to Ethnic Kings is to be performed, as the precepts and precedents of Christ, and his Apostles plainly teach all: The spiritual sword only deprives of spiritual rights, to deprive him of the Sacrament, not of the Sceptre: shuts out of the Kingdom of Heaven, not meddles with the Kingdom of Earth. Excommunication is not an extirpation, it serves not to take away any man's temporal goods of body, or life, or Kingdom on Earth; it hath power over sins, not over possessions, as * De Consid. ad Eugen. lib. 2. Bernard to Pope Eugenius: It serves to tame the soul, not to terrify or destroy the body; it cannot bind Kings that they should not reign, or absolve Subjects that they should not obey, or depose Kings from their regal authority, by which pretence of devilish policy, in challenging a spiritual power of King's excommunication, the Pope hath plagued the World with many temporal rebellions. 4. Apostasy takes not away Sovereignty. julian an apparent Apostate, and wicked Idolater, as Saint x Aug. in Psal. 124. Austen calls him, yet as the same Father speaks of it, Milites Christiani seruierunt huic Imperatori infideli: & quando dicebat, producite aciem, i●…ra illam gentem, statim obtemperabant: The Christian Soldiers served this Infidel Emperor, and when he called to produce the Army, or to go against any Nation, they presently obeyed; not because they wanted power to resist: for his whole Army for the most part were Christians, as their voices to jovinian julians' Successor testify, y Ruff. lib. 2. hist. cap. 1. Omnes una voce confessi sunt se esse Christianos, They all confessed with one accord, that they were Christians; but their obedience grounded upon Saint z Aust. vb, supra. Austin's reference, Subjects fuisse, propter Dominum aternum, Domino temporali, Subject to their temporal Lord, * Ala. contra execute. Angl. just. pa. 167. Bellar. de rom. pontiff. lib. 5. cap. 7. for the eternal Lords sake. And though some of the great Divines of Rome, say; that the Apostles were subject to Infidel or apostate Princes, and many Martyrs obedient, because they wanted power to resist; and that they might have lawfully resisted, if they had had strength: when rather I may say with * Tertul. in Apologet. Tertullian, that they had power, but might not lawfully resist. The Apostles were no Temporizers, to command to pray for Nero, if the time, and not the truth, had not moved them to do it for conscience sake: Shall Subjects, for Heathen or wicked Kings be a 1 Tim. 2. 1. 2. enjoined to pour forth prayers & supplications, and withal be willing (if they have power) to pour out their Sovereign's blood? The Prophet jeremy exhorted the exiled jews to offer up their prayers for the life of the King of Babylon: he would not have willed them to have prayed for their persecutor, if it had been a duty contrary to Christian profession, or for lack of power, to fall to supplication. When King b Ester 3. 13. Assuerus had made a decree to kill and destroy all the jews, both young and old, children and women in one day, what do they? rebel, or rise up in arms to resist with violence? No, no, sorrow, c Ester 4. 3. and fasting, weeping, and mourning, sackcloth, and ashes, are their weapons. When julian the Apostate, threatened the Christian World; Lachrimae unicum medicamentum adversus eum, saith d Orat. 1. in julianum. Nazianzen: Tears the only medicine against his mischief, tears were their Spears, Orisons their weapons; They knew that they e Rom. 13▪ 2. that resisted power, resisted the ordinance of God, and they that resist, shall receive to themselves damnation. These had not been catechised in the Pope's School, teaching Subjects that the Pope hath power to deprive Kings, if they be defective in their regiment, or not pliable to his commandment; but were obedient, as the Apostle f Rom. 13. 5. exhorts, Propter conscientiam, for conscience sake. Oh but will Master g In his censure upon the Apology. Parson's reply, We hold this point, that a Prince is to be obeyed Propter conscientiam, for conscience sake; but not Contrae conscientiam, Against his conscience: And he is so stiff in this assertion, that he saith, If one authority, example, or testimony out of Scripture, Fathers, or Counsels, contradict it, we then speak to purpose. We answer; Against Conscience rightly instructed, and warranted by the word, It is true: but there is Asinina, lupina, or leprosa conscientia, A foolish, wolvish, or leprous conscience, which vicious or erroneous conscience is not rightly called conscience, but error, and perverseness, and therein it fails. If a King command things expressly contrary to God's word, the * Acts 3. 19 Apostles rule then is plain, We must obey God rather than men; yet not fall to violence, or outward resistance in body, but in spirit; submitting our bodies to suffer with patience what shall be inflicted, like the three h Dan. 3. 21. Children to Nabuchadnezar; but in our souls to show ourselves more than Conquerors for our Conscience sake. Thus do we see, that the four forenamed crimes, Tyranny, Infidelity, Heresy, Apostasy, (yet great, and grievous sins) are not sufficient to deprive a King of his regal Inheritance, or to free his Subjects from their obedience. CHAP. XI. I Will in the next place briefly consider the goodly Harmony of the holy Doctors of Rome, in the managing and maintaining of this new Doctrine of deposition of Kings by making their * Quem penes arbitrium, & ius & norma regendi. Pope an absolute Lord of all Temporalties, and of the Spiritualties; by virtue of which vast omnipotency of power, as being the Supreme spiritual, and temporal Prince of all, and over all, they ascribe unto his Holiness this plenitude of power, to have the jurisdiction of both swords; and so may pass against Kings (if they be faulty by tyranny, infidelity, heresy or apostasy; or not Roman Catholics) Sentences of Excommunication, Breves of Interdiction, Deprivation, Bulls of Absolution of Subjects from Allegiance; yea, give Licence, and Indulgences of pardon to misereants to * Such Kings may be killed when it please the Pope. Baron. Ann. 1089. 〈◊〉. 11. murder them: and yet this is not to be counted King-killing, for a King excommunicated, or deposed, is no King in Popery: Let us see the consent of these Doctors, or rather hear the confusion of their tongues in building of this Babel. Some of the chief pillars of Popery defend the direct, ordinary, and inherent authority of the Pope; whereby as Lord of the whole World, in all temporal matters he may at his pleasure depose Emperors, and Princes: The chief of these is Cardinal i Baron. Annal. Tom. 1. An. 57 pa. 423 & 433. Baronius, and to allege his reasons I omit, his Books are common, and extant in the world. And this opinion, that the Pope is Lord of all the Temporalties, and that the supreme jurisdiction both in temporal and spiritual matters, belong to Peter's Successors, (which was the brainless assertion of old blockish Canonists, and exploded of all sober Papists,) is now renewed, and passeth for Catholic Doctrine. Your k De temp. Eccl. Monarch. li. 1. 1. 3. fol 98. Francis Bozius defends it, that the Pope is directly Lord of things temporal, and is the Ruler and Monarch of the whole world. So Rodericus l Episc. Zamo: alleged by Carerius. De potest. Ro. pontiff. pag. 131. Sancius, a Bishop of theirs goes further; It is to be holden, according to the natural, moral, and divine Law, with the right Faith, that the Lordship of the Roman Bishop is the true, and only immediate Lordship of all the world, not as concerning spiritual things only, but also as concerning temporal things; and that the imperial Lordship of Kings dependeth upon it, and oweth service and attendance thereunto, as a means, minister, and instrument; and that by him it receiveth institution and ordination, and at the commandment of the papal Lordship, it may be removed, revoked, corrected, and punished: In the government of the world, the secular Lordship is not necessary either of pure, or mere, or expedient necessity; but when the Church cannot. Resolving this Article therefore, we say; That in all the world there is but one Lordship, and therefore there must be but one Universal and Supreme Prince, and Monarch; who is Christ's Vicar, according to that of Daniel, m Dan. 7. 14. Which place is proper only to Christ, the Bishop expounds of the Pope. He gave him dominion, and honour, and kingdom, and all people, and languages shall serve him: In him therefore is the Fountain and original of all Lordship, and from him the other Powers flow: so far goes this Popish Bishop. And divers others agree with him; It is judged that no Christian Monarch hath his Crown wholly given him from Heaven, unless it receive firmness and strength also from Christ's Vicar the Pope, so n Possevir. bib●. othec. select 〈◊〉. 17. Possevine. Christ committed to Peter the Key-keeper of eternal life, the right of earthly and heavenly government; and that in his place the Pope is the universal judge, the King of Kings, the Lord of Lords; saith o Isid. Mos. de Mayest. milit. Eccl. pag. 27. another: yea, the holy Writer in the old law made the Priesthood an adjective to the Kingdom, but Saint Peter made the Kingdom an adjective to the Priesthood, faith the same p Isid. Mos. pag. 22. de Mayest. milit. Eccl. writer. Carerius a Doctor of Padua, in his Book De potestate Romani Pontificis, which he made specially to confute Bellarmine, who denied the ordinary and direct power of the Pope in the Temporalties, doth in many places and pages Pag. 9 maintain, that all dominion as well in spiritual things, as in temporal, is fetched by Christ, and the same is committed to Saint Peter and his Successors: that Christ was Lord of all these inferior things, not only as he was God, but also as he was Man, having at that time dominion in the Pag. 111. Earth: and therefore, as the dominion of the world, both divine, and human, was then in Christ, as man; so now it is in the Pope the vicar of Christ. That Christ is directly the Lord of the world in temporal things, and therefore the Pope Christ's vicar, is the Pag. 112. like; and this power given to Peter, is set out, by the sole coming of Peter to Christ upon the water, for universal Pag. 151. government is signified by the Sea. As God is the Supreme Monarch of the world, productively, and gubernatively, although of himself he be Pag. 145. neither of the world, nor temporal: so the Pope, although originally, and from himself he have dominion over all things temporal, yet he hath it not by any immediate execution, and committeth that to the Emperor by an universal jurisdiction. It would weary a man to read over this work of Carerius, wherein he sweats and toils himself, striving with arguments, and laying a curse upon his adversaries, that shall gainsay him, or deny the ordinary & direct power of the Pope in the temporalties: which he writes, as his Vide Saund. visib. Monarch, & de clave David. Melina. tract. 2. de Institut. Becanus, etc. Preface speaks, against the Politicians, and heretics of the Time; and indeed specially against a greater Clerk than himself, Bellarmine, both temporizers to flatter Popes with power in temporalties. To omit all the rest of this rank, who inclineto this opinion, That the Pope hath a direct, ordinary, and inherent power in Temporalties: let us on the other side, behold these Madianites, or Cadmeyes Brethren, warring and wrangling with an opinionate opposition and contradiction. The principal, and Coriphaeus of all the rest, is the Cardinal De rom. pontiff. lib. 5. c. 6. Non potest papa, ut papa, ordinariè temporales Principes deponere, etiam justa de causa, tanquam judex ordinarius, nec ordinariè judicare de temporalibus. Bellarmine, who overthrows that ordinary, direct, and inherent government of the Pope in temporalties, as left by Christ, with scriptural arguments very sound, and sufficiently; yet to gratify the Pope like a good servant, he restrains it to limitations, and distinctions: Although (saith he) the Pope be not Lord of all Temporalties directly, neither hath inherent and ordinary authority as he is Pope, to disthronize temporal Princes, yet he is Lord of the Temporalties indirectly, in order to the Spirituals (Bellarmine's usual phrase) and hath an extraordinary and a borrowed authority, as he is chief spiritual Prince, to alter Kingdoms, to take them from one, and to give them to another, if it be necessary to the salvation of souls, i. in order to the Spiritualties. Wherein observe how politic these papal Parasites be, disputing about a power of Popes, in disposing Temporals or Regals, one fort deriving this power directly, and ordinarily from Christ, and Saint Peter; the other side indirectly, and only in order to the Spirituals, when as their Pope never had any direct, or indirect power in that kind from God, and from Saint Peter. But mark how the sons ' of this Kingdom be divided: The Pope hath either ordinary and direct power to depose Kings, as he is Pope; or he hath no authority at all, faith Carerius: But he hath no direct, and ordinary, as he is Pope, by Bellarmine's opinion, Ergo, He hath none at all. Thus their division hath made a true conclusion, that their Pope hath neither ordinary, or indirect power in disposition of Temporals: but lest Bellarmine should prove an Heretic in this point, and be ungrateful to his great Master the Pope, of whom he is graced with the purple hat; he comes with his qualification, and modification, That the Pope is Lord of the Temporalties indirectly, in order to the Spirituals; which strange distinction hath no foundation: for Peter could * Extraordinaria potestas non transit i● Successorem. transfer no power but ordinary, and the Pope is no otherwise chief spiritual Prince, but as he is Pope; so that if he cannot depose Princes ordinarily from their Temporalties as Pope, he cannot depose them extraordinarily, and indirectly as chief spiritual Prince: which Carerius enforces, Either (saith he) he is not the vicar of Christ, or else he deposeth inferior powers as Pope; but he deposeth them not as Pope, saith Bellarmine: he is not therefore the vicar of Christ by Carerius conclusion. Thus Bellarmine hath deprived his Pope of the Temporalties, and his opposite Carerius hath not left him Lord of the Spiritualties: The one denies him a deposing Pope, the other infers upon it, no Deputy or vicar of Christ; both assertions very true, though they deliver them by way of altercation. Thus these wrangling spirits have brought their Pope's imaginary power in great hazard to be lost. The one making their Pope * Am not I thine Ass, which thou hast ridden upon since thy first time unto this day? Numb. 22. 30. Exod. 18. 18. ●…anto oneri ceruix 〈◊〉 sufficit ulla. ●…apa sed non ut ●…pa, habet aliquo ●…odo, sed modo indirecto, potestatem quandam, tempo●alem, sed non me●è, nec absolutam, ●…d ad aliquid rela●…, nec perpetu●…, sed casualem, 〈◊〉 aliens. to●●tus ●●tus, pag. 27. Satan's Ass, loading him with a boundless burden of power, too heavy for any to bear, to have the direct dominion of all the Temporalties in the world absolutely, and ordinarily: Onus Aetna granius, A burden heavier than the weight of the Mountain Aetna. jethro said, that Moses his task was too heavy for him; and job, Curuantur qui portant orbem, They that support the world, are crooked: yet these Engrossers of greatness, would lay upon their Pope's shoulders the unsupportable weight of the dominion of the world, to be Lord of all the Temporalties directly, and ordinarily. The other gives him not so much weight of authority, yet gives him too much; To depose Kings if need require, taking a middle course, denying the infinite power of Inherent and ordinary government; yet reserving an indirect and borrowed authority belonging to the Pope, yet not as Pope, but as the chief spiritual Prince, conditionally, if Kings become tyrannical, heretical, or apostatical, than the Pope is to conjure them into the circle of religion, by counsel and admonition; and after if they prove refractory, to confine them out of their dominionby deprivation and deposition: and all this is pretended to be done by power of a spiritual right indirectly to the temporalties, yet to a spiritual end, and in order to the spiritualties. The first to all men's eyes appear most gross and egregious parasites, besotted with palpable folly and flattery: but Bellarmine more smooth and cunning, long acquainted with dissimulation, (the very Genius of Rome's Court-Cardinals) bedawbes his works with oily mortar, with holy honey, (if it be for the salvation of souls, in order De pont. lib. 5. c. 6. to the spirituals, tending to * In ordine quidem ad bonum spirituale etc. spiritual good,) than Simo meruere (Pater) tunc dira tonitruamitte, Percutient summos reges, nec fulmina cessent. If they deserve, let Papal thunder cleave These Regal Cedars, and of Crowns bereave. These are Boanerges, sons of thunder, yet would seem Barnabasses, sons of comfort, tempering and qualifying their fiery thunderbolts of deprivation with a pretence of spiritual good, tending to soul's salvation. Vide joh. Maior. Doctor. parisi. dist. 24. quaest. idem, Comment. in l. 4. sent. dist. 24. fol. 214. But there is a third sort of Papists on the other side, men of more humble minds, disliking this statizing jesuitisme, and papal intrusion into Caesar's chair, confessing that the Pope hath no temporal power over Kings directly: as Gul. Barclayus de authoritate Papae, against whose opinion herein Bellarmine writes a Treatise, De potestate summi pontificis contra Gul. Barclayum: b 8. Arti. 7. 8. Watson in his quodlibetical Book, Sheldon in his general reasons, Roger widdrington's humble supplication to Paul the fifth Pope, which work a late c Condemned in that Decree which was chiefly intended against the Archb of Spalleto. The University of Paris, and the Sorbone School acknowledge the Pope's nullity of power in temporal authority over Kings. Decree of Rome's Cardinals prohibited, repining to see Pope's temporal encroachments by Romanists contradicted, good reason therefore to clap their hand upon his mouth, and to commit him to the dungeon of suppression: Stephen Gardiner's book, Bishop of Winchester, De vera obedientia, with a preface of Bishop Bonner's adjoined to it, De summo & absoluto Regis imperio, published by M. Bekinsaw, Devera differentia regiae potestatis, & Ecclesiae: Bishop Tonstals Sermon, Bishop longland's Sermon, Tonstals letter to Cardinal Poole, and many others in Latin and English in this kind of Roman Catholics, all overthrowing this point of modern Popery. Thus as many Papists openly deny; and I presume many Vide Tract. inscript. le Franc. discourse. An. 1000 The nullity of Papal power in the Temporalties and Regalities of Kings will fully appear in the 6. Volume of the Archb. of Spalatos' Book, the rep. ecclesiastica. Marsilius and Occbam did write against this Pope's pretneded supremacy. of the other do inwardly believe, (being acquainted with their equivocations, and mental reservations) so it may make all men marvel, who are not prepossessed with prejudicate opinions, or preposterous affections, upon what sufficient, yea probable inducements, and motives they might build this Pontifician power, either of spiritual, much less of temporal authority over Kings, either directly or indirectly, by way of deposition of Kings, or disposition of their kingdoms. The Basis or pillar of this power, yea pride, they fetch from a primacy (as they say) of Peter, which is divolued to the See of Rome by right of succession: in both of which points they have been lamentably soiled, and it were folly in me to rub over the incurable wounds they have received in this conflict. I will stand but as a spectator or relator of this skirmish: first in Peter's primacy. First, we request them to choose out a place for the foundation of it. And the Cardinal d De sacram. Chr. leg. l. 3. p. 103. Contarenus answereth, That in his judgement it was chiefly given in the 16. of Matthew, when the keys were given him. But his Brother e D. Pontific. lib. 1. c. 12. Bellarmine, & the f Rhem. Annotat. Job. 21. 17. Jansen. Concord. c. 14●. 〈◊〉 Vbi supra. p. 104. Rhemists deny this, and say, The koyes were not then given, but only promised, and with the keys the supremacy; the Gift was in the 21. of john, where Christ said, Feed my sheep. But 〈◊〉 Contra●… replies again, Let not the subtlety of some more ye that say thus, for they speak more subtly then truly: thus in the very ●ore from they begin to stagger, and vary among themselves. But because the place of Math. 16. commonly alleged to prove Peter's supremacy, is their most evident h Locus valde illustris, ubi Christus came authoritatem verbis amplissimis D. Petro promisit. Greg. Valent. tom. 3. pag 185. place, there we insist, and object, that herein Peter had no more given him then the other Apostles, and all made equal with him: for Peter had no more but to be the rock, and to receive the keys; but this is common to the other, ergo, etc. For all the power of the rock and keys is included in binding and losing, retaining and remitting sins, as i Bell. de rom. pontiff. li. 1. c. 12. §. verum haec. jansen. harm. c. 66. themselves teach: but this power was given to all the Apostles, Math. 18. 18. john 20. 21. Therefore all the power of the Rock and Keys common to the other. To reconcile this point and dissolve this knot, they skirmish among themselves: k Caiet. Tract. de instit. pontiff. c. 5. Sad primum. Greg. de Valent. tom. 3. p 109. Some denying, that the keys contain more than binding and losing: Others, that Christ in the 18. of Matthew, gave not the Apostles the whole power of the keys, making a threefold sort of keys, of Primacy, of Order, of jurisdiction: But l Vbi supra. Bellarmine condemns that, saying; It was never heard that there were more keys in the Church than two, of Order, and of jurisdiction: by which assertion, in giving the other Apostles the same keys of Order and jurisdiction, he confirms our conclusion. The highest authority that can be assigned, is contained in the keys say m Per claves supremam potestatem gubernandi ecclesiam Christi, etc. jansen. concor. cap. 66. Eman. Sa. Annot. Math. 16. 19 Rhem. annot. Mat. 16. 19 If that were true, the Apostles should have bound and loosed in Peter's name. they, and the keys were given the other Apostles, Math. 18. john 20. 23. as well as Peter; therefore Peter hath no supremacy by the Text, or by their expositions. The common answer of them is, That albeit the Apostles had the same keys and power that Peter had, yet with a difference, that Peter had it before them, and as their Ordinary, but they after him, as his Legates and subjects: which is untrue; for in the 20. of john, 21. they all had their power and commission from Christ's own mouth, not from Peter: And n Mark. 16. 15. Christ said to all, Go ye and preach the Gospel to every creature; so that seeing they had all their Commission immediately from Christ's mouth, it doth imply a contradiction to say, they had it under and from Peter: herein they implicate themselves in divers turnings: some o Caiet. de autho. pap. & concil. c 3. say, they received all their authority from Christ immediately, but this was because it pleased Christ by special privilege to exempt them: wherein mark how they contradict themselves: first saying, they had their authority from and under Peter, and presently, they should have Oportet mendaces esse memores. had it, but that by special grace they were exempted. 2 Sort say, the Apostles had two offices: first, of Apostleship: secondly, of Bishoply dignity: the former they had from Christ; but the latter by & through Peter: p Staplet. Prin. doctr. lib. 6. c. 7. p. 215. Dom jacobat. de council. lib. 10. art. 7. Victoria, saying. They received all the power they had immediately from Christ, in that he made them all Apostles, for to the Apostleship belong three things: first, authority to govern the believers: secondly, faculty of teaching: thirdly, power of miracles: inferring that all the Apostles had the authority of Order & jurisdiction immediately from Christ. And r Sum. mora: p. 403 Dom. Ban. in 22. Tho. p 234. Henriquez saith, There is no likelihood in their opinion, that say the Apostles received their jurisdiction of Peter: s Bosius de sign. eccls lib. 18. c. 1. other determine the doubt thus, That the difference of Peter's power from the rest was, that he alone might use the keys, but the rest might not without him: and t Visib. Monar. lib. 6. c 2. pag 153. Saunders saith, The other Disciples had the same keys, but after Peter, to teach them that Peter had them by ordinary right as Prince of all, but they by Christ's special delegation extraordinarily. u Tom. 3. p. 191. Gregory of Valence otherwise, that Peter had the keys from Christ, and over all the Church for ever to continue in his successors, which the other Apostles had not. * Relect. 2. de potest. eccls nu. 11. pag. 87. Victoria decides this power into four parts. 1. That Peter's power was ordinary, the rest extraordinary. 2. That it was to continue in the Church, the others not. 3. His power was ever them, theirs neither over him, nor over one another. 4. Their power was subordinate to his, so that he might over rule it. x De autho. pap. & council. c. 3. Cai●tan cuts it into five points: 1. In the manner, Peter received the power ordinarily, they of special grace. 2. In the office, Peter Christ's Vicar, they but delegates. 3. In the object, having power over all, they not over one another. 4. In continuance, Peter's perpetual; theirs determined with their life. 5. In the essence, Peter's preceptive to command, theirs executive to do what he commanded y Bibl sanct. 1. 6. Annot. 269. Senensis divides it into three parts: 1. of Order. 2. of Apostleship. 3. of Monarchy. What a weak and doubtful foundation is here to build up Peter's Primacy, which they make an Article of their Faith, so involved with nice distinctions, and perplexed with difficulties, and mutual contradictions? But perchance some Papist may reply and say, the chief place to prove Peter's primacy, is john 20. 16. where Christ Cum Petro dicitur, ad omnes dicitut, amas me? pass oves meas. Aug. de agone. Christi. c. 30. said thrice to Peter, Feed my Sheep; why doth he examine Peter of his love more than the rest, but that he intended him more authority? No such matter: Peter had thrice denied Christ, which none of the other had done; and therefore he had a threefold confirmation, and made a threefold confession for his former abnegation. Oh but some of them have again argued, Feeding is ruling with fullness of power, but the other Apostles were part of Christ's sheep, therefore he must feed them. Ans● Feeding is to edify by the word and example, so Peter z Gal. 2. 11. fed the Apostles, and the * Deus doevit Petrum per posteriorem Paulum. Aug. cp. 28. Apostles fed Peter, as Paul fed him at Antioch by reproof. So all Christ's Ministers are commanded to feed the flock of Christ (which is as large as feed my sheep) but the Pope doth not thus feed the sheep, but rather * Baron. tells Pope Paul that there is a two fold ministry in Peter, Feed my sheep, and kill and eat. feed upon the sheep: Non pascit oves, sed pastus ovibus: in this point, Peter and the Pope are no more alike, than an Englishman is to a blackeamoore: they agree better in fishing then in feeding: * Math. ●7. 27. Peter with his Angle caught a fish that had money in the mouth; so the Pope fishes more for money then for men, and cannot abide to be like Peter, or to succeed Peter, when he a Acts 3. 6. saith, Paulus honore par Petro, ne di c● amplius. Chrysost. in epist. ad Galath, 〈◊〉 Prior, non superior. Si Petrus primus, Paulus praecipuus. Euseb. emissen. hom de natiu. Petr. & Pauli. Silver and gold have I none: Plato's Common wealth, Tully's Orator, More's Utopia, and Peter's supremacy are alike. The government of Christ's Church is rather Aristocratical, with many under one Christ, then Monarchical under one visible Head: no Primacy of power, or jurisdiction among the Apostles; if of order? Petrus primus, non primas; for there was a parity of power among the Apostles: yea as their * Ser. 2. in, natiu. Petr. & Pauli. Leo, Electio pares, labour similes, finis facit aquales, Their election makes them alike, the labour alike, the end equal; or * Cyprian de unitate Ecclesiae. as Cyprian, Pari consertie praediti, & honotis & potestatis: Like fellow ship, honour, and power. But let us suppose; (for impossibilities may be supposed) that Peter had a supremancy over the Apostles, or more, that Peter was Pope of Rome, how comes this special privilege to the Pope? They will answer, by way of succession. To which we reply, that true succession standeth in holding the same true faith; but the Pope departs from Peter's doctrine, b 1 Pet. 2. 13. Submit yourselves unto all manner of ordinance for the Lords sake, whether it be unto the King as unto the Superior etc. Not only Precept, but Precedent of Peter is disliked in paying tribute for Christ and himself: But what if Peter Math. 17. 27. was chief of the Apostles, must he therefore be above Kings? and must his imagined successor be above Emperors? But let us fee how the Papists prove Papal succession of Peter in this imagined supremacy: Canus doth c Locor. Theol. lib. 6. cap. 8. confess, That it is not written in the Scriptures, that the Pope succeedeth Peter in the supremacy: and d Controu. 4. q 5. de pontiff. finitae An. 1578. Bellarmine acknowledges it in these words, Licet Romanos Episcopos Petro succedere in sacris lobris non habeatur, etc. Although it be not written in the holy Scripture that the Roman Bishops succeed Peter, yet we have it by Tradition from Peter. The Rhemists and many other would yet prove it by Scripture, when as their chief Champion confesses it to Staplet. in 16. of Math. 18. be an unwritten tradition. But f De divin. institut. pontiff. c. 13. Cajetan proves it another way: The Pope succeed Peter in as much as he is Bishop of Rome, and there Peter made his feat, and died at Rome. To prove this; they allege a sew human stories subject to error, as themselves are: and I think it being a matter of so great moment as they make it, that all are damned unless they obey their Pope as Saint Peter's successor, and by virtue of this succession believe his authority in matters concerning soul and conscience, this life present and the future; it had need to be proved by pregnant places out of Scripture, * De successione pontificum nihil fere iure divino cautum invenitur. Simanc. institit. 45. n. 18. and not by any fallible or doubtful history. But I would fain be resolved of this point by a school Papist, If the Pope succeeded Peter immediately after Peter's death, who it was that succeeded him? whether Linus or Cletus, or Anacletus, or Clemens? it shall be in their choice to name the man. Clemens Romanus an old new Father, whom some say, was the Pope's own child, writes in his g Lib. 7. cap. 47. Apostolical Constitutions, That Linus was the first Bishop of Rome made by S. Paul, and that Clemens after the death of Linus was the second ordained by Peter; If this relation be true, the Pope sits not in the chair of Peter, but in the seat of Paul, who appointed the first Pope. h Antuerp. Anno. 1578. Franciscus Turrianus in his Apologetical annotations upon the text of Clemens answereth, that Linus was not Bishop of Rome, but Suffragan, or vicar general, executing it in S. Peter's non-residency: So i Ex epist decret. Leo. 2. Marianus S●otus in the life of Peter saith of Cletus: contradicting the Roman Martyrology, which makes Linus and Cletus both absolute Bishops of Rome; and Baromius in his Annotations upon their Martyrdoms and Ecclesiastical k Tom. 1. Annals, reckons thus, Linus the first, Cletus the second, & Clemens the l Ibidem. bird Bishop of Rome after S. Peter: the sameus Baronius thinks Cletus and Anacletus were all one: but m De Rom. Pontif. lib. 2. c. 5. Bellarmine doth gainsay him: others hold that Clemens was the fourth Pope after St. Peter: some write he was first, some second, some third, some the fourth; make the music in this mystery. But n De Pontif. Rom. lib. 2▪ cap. 5. §. caeterum Petr. mortuo▪ & sequenti. Bellarmine labours to reduce these jarring fractions to a better harmony: Indeed (saith he) Clemens by right was the first Pope, but he suffered out of his humility Linus and Cletus to execute his office so long as they lived: yet o Bel. ibidem. §. neque multum me movet. Damasus, and Sophronius, and Si●eon Metaph●●stes affirm, that Linus died before Peter: here the Cardinal contemns these writers, which p In Catalogue. Theolog. annex. Tom. 24 controu. elsewhere he commends for learned and Catholic Authors. In a word, let it be granted that Clemens suffered these his competitors to live, yet if three Popes were alive at once, who was the true successor of Peter, whether Lord Cletus, Lord Linus, or Lord Clemens? I would fain be resolved of this question by them who so eagerly maintain the Pope to have from S. Peter his succession: surely they cannot assoil this demand, who so vary among themselves, and so stammer in their own talk, uncertain who was the first, second, third, or fourth Pope of Rome: that the Lord q Esay 19 2. hath done to them which he threatened to the Egyptians; I will set the Egyptians against the Egyptians, so every one shall fight against his brother, and every one against his neighbour, city against city, and kingdom against kingdom, one against another, and God and the truth against them all. Thus I have a little diverted into this point of Peter's pretended supremacy, and the imagined succession of Popes after him, whereupon this usurped power over all, the Pope principally challenges. I know this matter hath been largely handled by the choice Divines of our Church, and the Papists have been put to desperate and woeful shifts: I did not purpose to be large in it, only but to touch it, because our laypapists have a great fancy to it, and do beloeve any thing, because they know little or nothing; and according to r Hieren. ad Nepot. Nazianzen, the rude vulgar wonder at that they do not understand, and think their learned Guides prove this very authentically, when as there is no point more weakly proved, and wherein they themselves are more distracted. And but that their popish tutors presume upon their simplicity and ignorance, they would be ashamed to argue thus to prove it: as first, Christ said, Thou art Peter, and upon this rock will I build my Church, Ergo the Church is built upon Peter and the Pope: or again, The gates of Hell shall not prevail against the Church, Ergo, Peter and the Pope are the Church, against which the gates of hell shall not prevail; or, I have prayed for thee Peter that thy faith fail not; Ergo, the Pope cannot err: or, Feed my sheep; Ergo, Peter was the supreme head of the Apostles. What a silly and simple kind of arguing is this, void of Divinity and Logic, which the learned hiss at? which yet goes for currant arguments among ignorant Papists, who in the Infancy of their knowledge have no skill and judgement to discern these things; yet are so overcarried, yea, infatuated with a doting fancy to believe any thing, which is cloaked with a pretence of Catholic Truth, or Doctrine of the Church of Rome; that with great applause they will accept of these, or the like, unlearned follies: being like unto that Frenchman in Geneva, of whom s Epist. ante Miscellan. Zanchius speaks, that he protested, If Saint Paul and Calvin should preach at the same hour, that he would leave Paul and go to Calvin. So these will even deny Scripture, to believe, and cleave to their Doctors; and they know how to seduce them well enough, making them firmly believe, that Peter was the Primate, and Prince of all the Apostles, and that the Pope succeeds him in all his prerogatives, and sits in Peter's Chair. So that we may say with t Nicephorus. lib. 13. cap. 28. Simeones; Who when he saw Arsacius an unlearned and unworthy man, placed in Chrysostom's room, cried out in these words, Prohpudor? quis, cui? Oh shame; who, and whom? So we may censure the Pope's sitting in Peter's Chair, Oh shame, who, and whom? Peter was careful to teach & preach; but for the Popes, many of them cannot, and all will not, preach the Gospel. Their Bennet that was Pope, when he was not ten years old, and john not above sixteen, as their dear u Ann. 1033. Nu. 6 Bar. 955. Nu 1. 2. Their Archbishop of Rheims at five years old. Bar. An. 925. Nu. 9 Vide Speculum Romanorum pontificum: per Stephanum Szegedinum. Pag. 91. to 111. Carranz. in Marcellin. Baronius says; oh then how worthily was Peter's place supplied, how able they were to feed the universal flock, and to be the Supreme Heads of the Christian World? And many of their Popes have been condemned, and convicted heretics by themselves, as * Marcellinus for idolatry, worshipping Pagan Gods, x Athan. Ep. ad solita. Fascicu. Tem. An. 353. Liberius for arianism. Honorius the first, was a Monothelite heretic condemned for it in three general Counsels: Gregory y Theod. Niemens. de scism. lib. 3. cap. 44. p. 91. Scriptum de Bonifacio octavo, intravit ut vulpes, regnavit ut Leo, mortuus est ut canis. Successio in Petri culpa, non Cathedra. the 12, and Bennet the 13, deposed for notorious heretics, and schismatics, and many others; oh then how was Peter's Chair adorned, his place supplied, the universal flock governed, the Supremacy managed, the Church edified? Pro●pudor? quis, cui? How is Peter's Chair disparaged by a pretence of such vile Successors: yea, how opposite is the Pope to Peter, or if you will, this Sir Peter, or Pope-Peter to Non unus pilus Petri est in pontifice. Saint Peter? light and darkness are not more dislike. Preaching Peter commanded all, z 1 Pet. 2. Fear God, Honour the King, Submit yourselves etc. Not only to the good and 17 18 19 courteous; but to the froward; for this is thank worthy, if a man for conscience sake toward God endure grief, suffering wrongfully: But princely Pope-peter unlooses men at his pleasure from their allegiance and obedience to Adrianus dixit. Ro. pontifices succedede Romulo in parricidijs, non Petro in pascendis ovibus. Antonin. tit. 17. 6. 9 good, and gracious Princes (if they will not bow their Sceptres to his Mitre,) and will deprive them of their Crowns, and if he can, of their lives too, being blasted by excommunication; then proceed to deposition, and to make it take better effect, he will authorize murder and rebellion: yet all this, under a fair vizard of spiritual good, and for the salvation of souls: but quicksands quid id est, timeo Danaos, & dona ferentes. Beware of these same Pope-pilles, sugared over, yet full of deadly poison. Peter his precepts and pattern compared Petrus aliter jussit; aliter gessit. with the Pope's practice, argue a plain separation or secession, no succession. Peter commanded and performed obedience to Princes, excommunicated none, deposed none, deprived none, freed no Subjects from allegiance, or excited them to any resistance, but suffered (if we may credit their a Linus de passione Petri, & Pauli, in biblio. ss. Patr. tom. 2. Register, to prove his being at Rome) as a Martyr: yet these Princes were no Catholics, yea Heathens. Was it because he wanted power, (as some have dreamt?) why, he had the power of Miracles, he could do that which never any Pope did, or shall do; Surge, & ambula: Acts 3. 6: Arise, and walk; which had power to heal a cripple from his Mother's womb. b Acts 9 40. He raised the dead to life, yea, sont the living c Acts 5. 5. to death, could with his d 15. shadow heal the ●icke: Wanted he power? no, rather he wanted this pride and impiety, wherewith the Pope swells and abounds: he knew, that his Kingdom promised by e Luc. 22. 29. Christ, was not of this World; here the Kings of the Gentiles should reign over him, and his fellow Disciples: but hereafter in the heavenly Kingdom, they f 30. should sit upon seats, and judge the twelve Tribes of Israel. But this Pope-Peter, or princelike Pope, fearing his Kingdom is not of that world, would fain erect up his Monarchy in this world, and would sit upon his seat or chair, to judge all the Tribes of the world; and would fain be a judge over the Tribe of judah, to make Kings be subject to his Ferula, and Rod of correction; and so then surfeit them with his cup of corruption: and if they will not submit themselves to his domination, he will by censure, and sentence of excommunication seek to dethrone them and depose them, free their subjects from the yoke of obedience and oath of allegiance to them, and arm and animate them to take up arms against them; and all this pestilent power he would derive from Peter's Chair, making it a Chair of pestilence, to arrogate such a pernicious supremacy, by which means he hath been the primus Hic motor scelerum primus, fraudumque cheragus. motor, the chief agent of all the mischiefs, murders, and massacres, treasons, and rebellions, in these latter times. So that I may conclude, that papal excommunication of Kings, and Doctrine of deposition of them, have been the chief nurseries of most treasons and rebellions. And this hath moved me to take a little survey of it, diverting out of the intended Road of my discourse; for which former prolixity, I will requite my Reader with following brevity. CHAP. XII. I Have thus far discoursed in general, now I will make our conclusion a connexion, with some particular relation of the unnatural and bloody conspiracy of these Traitorous Goury's, attempted against the King's Majesty, August the fifth, Anno Dom. 1600: with the manner of his delivery, and happy preservation; as also the end and Tragedy of these Traitors, receiving in part a due doom for their Treason. His Majesty lying at Falkland, and going out in the morning to recreate himself with his pleasure of Buck-hunting; before he was on Horseback, Alexander Ruthwen, second brother to the late Earl of Gowry, hasted to meet his Highness, who after a low courtesy, bowing his head under his majesties knee, (Beware of such Creepers) drawing his Majesty apart, (as a 2 Sam. 3. 27. joab took Abner aside in the gate to speak with him peaceably) doth begin a strange discourse to the King: Virg. lib. 2. Aen. Dixerat ille dolis instructus, & art Pelasgan. How he chanced in the evening before, walking alone without the Town of Saint johnstoun, where his brother dwelled, recountered a suspicious fellow, who upon some conference became amazed, and his tongue faltered; and uncasing him, wrapped up in a cloak, and finds a great wide pot under his arm, full of coined gold in great pieces: whereupon he brought the fellow back, and privately, without the knowledge of any man, bound him in a privy house, and locked many doors upon him, and his pot with him; and so hasted by four of the clock in the morning, to advertise his Majesty according to his duty, and desirous that the King in his person privately would be pleased to behold this spectacle. To this perfidious Sinon the King gives a Princely audience, Ignarus scelerum tantorum, artisque Pelasgan: Virg. Returning to him at first this answer; That he would send back with the said Alexander a servant of his own, with a warrant to the Provost, and Bailiffs of Saint johnstoun, to receive the alleged fellow (a man in the Moon) and the money supposed, till his further pleasure was known. To be brief: his Highness importuned by the in sinuations of this fair-spoken, yet false judas, resolves Freu●● nulla fides. (the chase being ended, and not dreaming that his Princely person should have been hunted, by such a fawning, yet bloody hound) to go to Saint johnstoun, to see with his Princely eyes the news which this meale-mouthed Traitor had related to his Grace's ears; and so rides thither with a very little Train, and they followed after, among which was the Duke of Lennox, and the Earl of Marre. The King coming to Saint johnstoun, he was met by the late Earl of Gowry, a judas, with an ave Rex, and some three or fourscore men accompanying him; the King's Train not above fifteen persons, and all unarmed; yet his Majesty by the way upon occurrences of discourse, and stupid behaviour of Alexander, requesting the King to stay the Duke and Earl from following him, began to suspect some treasonable device. Well, the King having been there partaker of a bad dinner, and the said Earl standing pensive, and with a dejected countenance; Oh quam difficile est, crimen non prodere vultu: And not welcoming his Majesty, or showing any hearty form of entertainment; and the Noblemen, and Gentlemen of the Court, being now set at dinner, Alexander rounding in his majesties ears, and said; Now is the time to go: This is your b Luk. 22. 53. very hour, and the power of darkness. The King accompanied only with the said Alexander, goes up a Turnepecke through three or four chambers, Alexander locked behind him every door he passed, (a brother to c 2 Tim. 4. 14. Alexander the Coppersmith, which had done Paul much evil) until at last, his Majesty passing through three or four sundry houses, and all doors locked behind him by this Cerberus, his Majesty entered into a little study, where he saw standing with a very abased countenance, not a bond man, but a free man, with a dagger at his girdle: Now me thinks I here that desperate voice, Virg. Heu quae nunc tellus, inquit, quae me aequora possunt Accipere? aut quid iam misero mihi denique restat? Or as d 2 Sam. 24. 14. David said to God; I am in a wonderful strait: fallen into the hands of bloody men, O God, e Psa. 70. 1. hast thee to deliver me, make haste to help me O Lord: O my f Psa. 59 God, deliver me from mine enemies, defend me from them that rise up against 1 2●… 3 me: deliver me from the wicked doers, and save me from the bloody men: for lo, they have laid wait for my soul, etc. Thus this vile Alexander having brought the King into this close Closet of his intended death, Rectè coll●cat aretia expectant praedam: Now this Traitor changes his countenance, puts his hat on his head, and draws the dagger from the girdle of the other fellow, holds the point to the King's breast; Horresco referens. Whither bendest thou thy sword (thou monster of mankind?) as Clytemuestra said to her wicked son Orestes: A Monster, and no Man, to desire to murder a Monarch of Men. Viscera sunt vobis crudelia, pectora ferro Durantur, silicesque rigent praecordia circum, Qui tantum sceleris potuistis, velle patrare: Nam patrasse, supergreditur genus omne loquendi. Behold this cursed, and Copper-Alexander, facing the King with a brazen impudence, saith; Now it did behove the King to be in his will, and uses him as he list; swearing bloody oaths, That if the King cried out, or did open a window to look out, that dagger should presently go to his heart. Surely some Nero with heels forward borne, Sire to this slave so bloody, and forlorn. The g Prou. 21. 1. King's heart is in the hand of the Lord, and he will preserve it against the hands of such devilish Traitors. This bloody villain opens his black mouth, and tells the King; That now he knew his conscience was troubled for murdering his Father: Lo, this Cain talks of conscience, yet makes no conscience to attempt to kill a most innocent King. His Highness wondering at so sudden an alteration, and standing naked, as an innocent Lamb before a ravenous wolf, like the h Revel. 12. 4. woman standing before the red Dragon, begins pathetically; and powerfully to dilate to Alexander, telling him how horrible a thing it was to meddle with his majesties innocent blood, a drop whereof could not be shed without revenge from Heaven, and Earth: for the i Gen. 4. 10. voice of blood cries for vengeance to Heapen, and God had on Earth given his highness children, and good Subjects, which would revenge it; yea God would raise up stocks and stones to punish so vile a deed: protesting before God, that his conscience was not troubled for the execution of his Father; he being then a Minor of age, and then guided by a Faction which overruled his Majesty & the rest of the Country, and what was done to his Father, was done by the common course of Law & justice: Appealing to the said Alexander's own conscience (a sinful and seared conscience) how well his Grace had at all times since deserved at the hands of all his race, restoring them to their lands and dignities, freely and voluntarily of his regal clemency, bringing up two or three ofhiss sisters, as it were in his own bosom, by a continual attendance upon his dearest bedfellow in her privy Chamber: and if all these had been too little, he would have given him, as it was said to David, such, and such things: but here in them verified, which k Sen. Epist. 48. Seneca delivered, Quidam, quô plus debent, magis oderunt, etc. Certain men being bound to love for some benefits, rather the more begin to hate: Quid autem miserius, (saith the same wise man) cui beneficia dantur, gratias agere iniurijs; What more wretched thing, then having received benefits, to reward the giver with injuries? These are Esop's Snakes. His Majesty promised him on the word of a Prince, that if he would spare his life, (a Sovereign a suppliant to a subject an abject, begs mercy of this miscreant, to spare his life) he would never reveal it to any flesh living, what was betwixt them at that time, nor never suffer him to incur any harm, or punishment for the same: A speech able to make a Cannibals heart to relent, being uttered with such feeling as accompanies such fears. This his majesties persuasive language some what amazed and calmed this terrible and truculent Traitor, so that he swore the King's life should be safe, if he would behave himself quietly, without noise, or crying; and that he would go down, and bring in his brother the Earl to speak with his Majesty; And so goes down, and locks the door after him, leaving his Majesty with that man was there before, whom this Alexander appointed the King's Keeper till his return. Then his Majesty demanded of that man, who was a servant to the late Earl of Gowrie, & his name Andrew Henderson, whether he was appointed to be the murderer of him, and how far he was upon the counsel of that conspiracy; who with a trembling, and astonished voice, and behaviour, answered with solemn and deep protestations, that he was never acquainted with that purpose, being put in there perforce, and the door locked upon him: and indeed all the time of Alexander's menacing the King, this Henderson trembled, and requested him for God's sake, not to do the King any harm. The King commands him to open the window on his right hand, which he did: for Alexander had made the King swear not to cry out, nor open any window. Wherein behold the miraculous providence of almighty God, that he who was put in there to use violence on the King, should be an Instrument for the King's safety, & upon Dan. 5. 6. the sight of the King, as Belshazzar did, when he saw the hand writing on the wall, trembling and quaking, rather like one condemned, than an executioner of such an enterprise. While the King was all this while like m Dan. 6. 16. Daniel in a lions den, and by the n 2 Tim. 4. 17. Lord so assisted & strengthened, that afterward he was delivered like Paul out of the mouth of the Lion; his majesties Train rising from dinner, the Earl of Gowry with them, one of the Earl of Gowries' servants comes hastily, saying; His Majesty is horsed, and away through the Inshe; which the Earl reporting to the Noblemen, and the rest, all rush forth in great haste; and inquiring of the Porter which way his Majesty went, the Porter affirmed, the King was not yet gone: whereupon this Gowry reviles the Porter, and turning to the Duke, and Earl of Marre, said; He would presently get certain word, whether the King was gone, or no? and so ran through a close, and up the stairs; having a purpose to speak with his Brother. Presently the Earl returns, and runs to the Noblemen, telling them the King was gone out at the back gate, to which place all of them repaired. This inhuman wretch Alexander having had a little pause and parley with his bloody brother, comes back again to the King; Ingrediturque domum, luctus comitatur euntem, Et pavor & terror, trepidoque insania vultu: Casting his hands abroad in a desperate manner, said, he could not mend it, his Majesty behoved to die. Traitors have bloody hearts and hands, they will not abstain, o Levit 3. 17. a sanguine, & suffocate, from blood, and strangled; not one word falls from his foul mouth but dismal: he had promised before to preserve the King safe, but they who have made a league with hell, will never keep league or promise with any on earth: neither great gifts, or good turns can turn their minds to mercy; oportet mori, is the foot of the fatal song: the death of Patroclus, saith Achilles, the death of my Father, saith Alexander, will not suffer me to think of mercy. Therefore this treacherous Philistine comes with a garter to bind our Sovereign (as the p judg. 16. 21. Bis mori est, alteri●… arbritrio mori. Seneca. Philistines bound Samson) swearing, he behoved to be bound. Accursed caitiff, to threaten the King, descended from as royal predecessors as any Prince living, with an inglorious death: he must not die by the hand of a woman, which q judg. 9 54. Abimelech held dishonourable, and therefore willed his Page to run him through with his sword: he must not die fight cominus & eminus, hand to hand; but he would have him die as a condemned Malefactor, or as a r Prou. 7. 22. fool goeth to the stocks, bound hand and foot, though he ruled with glory, yet go to his grave with ignominy. It behoveth you to be bound, saith this abhorred wretch; but died s 2 Sam. 3. 33. 34. Abner as a fool dieth? Thy hands were not bound, nor thy feet tied in fetters of brass, but as a man falleth before wicked men, so didst thou fall. His Majesty hearing this villain talk of binding, said he was borne a free King, and should die a free King. Behold the work of the Lord, animating our King james as the Lord did t joshua 1. 9 joshua, Be strong and of good courage, fear not, nor be discouraged, for I the Lord thy God will be with thee, etc. He u Leuit. 26. 8. can make five to chase an hundred, and an hundred to put ten thousand to flight: little David to kill Goliath; our Solomon void of weapon to overcome anned Gowrie; and indeed how can he fall in fight, whom heaven & earth assists? God and his Angels beheld this fray, and heard the secret petition of our Sovereign's soul, * Psal. 7. 1. 2. Save me from him that persecutes me, and deliver me; lest he devour my soul like a Lion, and tear it in pieces while there is none to help. The Lord did x Psal. 20. 1. hear him in the day of his trouble, the name of the God of jacob did defend him; delivering his y Psal. 22. 20. soul from the sword, his desolate soul from the power of the dog. This Alexander, degenerating in nature from the signification of his name, which signifies (as Jerome) auxiliator virilis, an helper of men; he rather to be termed with his Master's Title, z Revel. 9 11. Abaddon, or Apollyon, destroying; and comes to his Majesty, gripping him by the wrist of the hand to have bound him: his Majesty relieved himself suddenly of his gripes; whereupon as he put his right hand to his sword, his Majesty with his right hand seized upon both hand and sword, and with his left hand clasped him by the throat, like as he with his left hand clasped the King by the throat, with two or three of his fingers in his majesties mouth, to have stayed him from crying out. In this struggling the King perforce drew him to the window which Henderson before opened, and under the which passed (O rare & most singular providence of God) the King's train, and the Earl of Gowrie with them: The King holding out the right side of his head, and right elbow, cried, They were murdering him: Virg. Aeucid. lib. 2. — Quaev●n ut vomit ad●●re● Obstupuere animi, gelidus● perima 〈◊〉 Ossa Trem●●— The King's voice instantly heard, and knowe● to the Duke of Le●no●, Earl of Marre, and the other Court-traine; no winged Pegasus could post more speedily, to do their best service for their Sovereign's safety: all of them then like Asahel, * 2 Sam 2. 18. as light on foot as wild Roes; but Gowrie the unworthy and wretched Earl ever ask what it meant, taking no notice of any voice heard. The Duke of Lennox, and Earl of Marre run to go by the passage his Majesty went in at: but Gowrie better acquainted with his own den, made with his servants for another way up a quiet turnepecke, which was ever condemned before, and only then left open (as it appeared) for that purpose. In the mean time, his Majesty with striving and struggling with this base Traitor— impar congressus Achilli; had brought him perforce out of the study, the door being open, and got Alexander's head under his arm, and himself on his knees, his Majesty driving him back perforce hard to the door of the same turnepecke: and as his Majesty was throwing his sword out of his hand, thinking to have stricken him therewith, and shot him over the stair, the other fellow Henderson, standing behind the King's back, and doing nothing but trembling all the time; that ever-honoured man Sir john Ramsey, now meritoriously graced with more noble titles, finds the turnepecke door open, follows it up to the head, the first that did enter into the chamber to help the King. Virg Primus ibi ante omnes, summa decurrit ab arce, As the Poet of Laocoon; it was his happy fortune to have that glory, and the King his first help: they are very happy subjects that are a means to preserve Kings from traitors; for therein they stand in stead of God's Angels. This valiant and noble Lord instantly took his dagger, & strikes Alexander twice or thrice, his Majesty still keeping his hold on this traitor: and immediately this Alexander by the shoulder taken, and shot down the stair; who no sooner was shot out of the door, but he was met by Sir Thomas Erskinne, who ended this vile wretch, and traitor there: a just punishment for so bloody a miscreant, who attempted to kill the Lords Anointed. This Arch traitor may well be placed in the black Calendar of bloody traitors in the first rank, whose name is odious and infamous to the whole world. Thus the King being thus happily preserved from the assault of this butcherly Assassinate, and Sir Hugh Hereis, Sir Thomas erskin's, and one Wilson, being got into the Chamber where the King was; instantly before they could get the door shut, comes the insolent and bloody-minded Earl Gowry, having a drawn sword in each hand, and a steel bonnet on his head, accompanied with 7. of his servants, having each a drawn sword; the Earl at his sirstentry cried out with a great oath, They should all die as Traitors. The King seeing the Earl come in with swords in his hands, sought for Alexander's sword, having no sort of weapons of his own, But the loyal love, and immortal fidelity of his true Subjects there, rather desirous to hazard their lives in the fortune of that fight, than any more to endanger the King, got him back into the little study, and the door shut upon him, and so put him in safety, reencountred the Traitor Earl and his servants, where after many blows on all hands, it pleased God in his great power and pity, to give his majesties servants the victory; Sir john Ransey did strike dead with a thrust through the heart the Traitor Earl, the shame of Nobility, and scandal to Christianity: who as he lived wretched, addicted to Necromancers, and after his death had in his pocket found Magical Characters and words of enchantment: so at his last gasp never named God; vix bene moritur, quimale vixit, as a De Doctr. Christiana. Austen: much more in this case, he cannot die well who lived so ill, who did so ill, and died so ill; yet I may not touch his eternal doom, only say with Cicero, b Cicero in Paradex. Mors terribilis esti●s, quorum cum vita omnia extinguuntur, Death is terrible unto them, with whose life all things be extinguished: for all temporal things lost with him, his heirs by Act of Parliament deprived for ever of his estate, name, same, and fortunes goods with him from his for ever vanished. The rest of the confederates in this fray were dung over the stairs with many hurts; as also Sir john Ramsey, Sir Thomas Erskin, Sir Hugh Hereis, (a true Triumvirs of right Noble, Valiant, and spirited Knights, famous for ever for this service) were sore wounded in this chamber-conflict: yet they grudged not their blood, had it been spent to the last drop in so good a cause, for the defence of the King being in so perilous extremity. But all the time of this fight, the Duke of Lennox, and Earl of Marre, and the rest of the Court were striking with great hammers at the utter door, where his Majesty passed up to the Chamber, and being a double door could not be broken open the space of half an hour and more; so that though their faithful hearts and fervent prayers poured out to God for the King, which were effectual to help in this peril, yet their hands could not, as they all desired, be present in this service. But having at last made a way, and finding his Majesty (beyond their expectation) delivered from so imminent a death, and the chief conspirators slain, infinitely rejoiced. And his Majesty immediately kneeling down on his knees in the midst of them, did most heartily praise the Lord for his delivery, assuring himself that God had preserved him from so despaired a peril, for the perfecting of some greater work, for the glory of God, and good of his subjects committed to his charge. Thus I have set down the chief substance of the story of this conspiracy, and the manner of the King's delivery, with the two chief Traitors death and tragedy. Unnecessary it is for me to recite the end of Bour and Logane, etc. conspirators dead and devoured of worms, whose memorial is perished with them: only behold the power and providence of God in opening the mouth of Sprott, haling him to the Ministers of justice, and causing him to be his own accuser eight years after, when no mortal creature could detect him (all the confederates dead) except the guilty conscience of his own breast. And as c Lib. de moribus. Seneca gravely, Nullum conscium peceatorum tuorum magis timueris, quam temetipsum, altum enim potes effugere, ●e autem nunquam, nequitia enimipsa est suipoena: Thou mayst not fear any who are privy to thy sins, more than thy own self; for thou may fly from an other, yet never from thyself, sin is a punishment to itself; and d Ecclus. 14. 2. Blessed is the man who is not condemned in his own conscience; for a e Pro. 15. 15. good conscience is a continual feast; but it is a fearful thing when f Wisd. 17. 10. malice is condemned by her own testimony, and a conscience that is touched doth ever forecast cruel things. g Aug. in Ps. 31. Conscientia mala, bona sperare non potest. What the ultimate end was which Gowrie aimed at, it is not known certainly; yet sure he looked for more than the life of an innocent King, & projected more than the bare revenge of his Father's death; his traveling into Italy, into those parts where they would give sundry folks Breves, as his follower rind confessed; his intimate conference with Jesuits, men dangerous to Kings and States, his plausibility with the people (an harbinger of ambitious thoughts;) These with other practices he used, as being addicted to Magiche, are like the bleating of h 1 Sam. 15. 14. sheep in samuel's ears, and may all say, What mean these things? we may conjecture something, yet determine nothing: for this Traitor was a Politician who held this Maxim; * rind doth relate it in his re-examination. That he was not a wiseman, who having intended the execution of an high and dangerous purpose; did communicate the same to any but himself. Thus we see how the Lord verifies David's words; i Psal. 37. 28. He forsaketh not his Saints, they shall be preserved for evermore, but the seed of the wicked shall be cut off. k Psal. 18. 50. Great deliver ances giveth he unto his King, and showeth mercy unto his Anointed. And if all antiquity should awake, it could not relate a more Divine delivery in so dangerous and deadly extremity. And it doth minister immortal and immatchable motives of perpetual praises, and thanks giving to God: to sing with l 145. 3. 4. David, Great is the Lord, and most worthy to be praised, and his greatness is incomprehensible: Generation shall praise thy works unto generation, and declare thy power. The Lord preserveth all them that love him, but he 20 will destroy the wicked. This day, the fifth of August, the commemoration day of this Conspiracy and Delivery, commanded by regal authority to be religiously observed, wherein we should do that which the Lord spoke to Moses after Israel's victory over Amalek, m Exod. 17. 14. Write this for a remembrance in the book, and rehearse it to joshua, for I will utterly put out the remembrance of Amalek from under Heaven. And Moses built an Altar, and called the name of it, jehova-nissi, that is, the Lord my Bauner. So the great King of Kings having given the King of our English Israel an happy victory over Amal●k, put out the remembrance of them from Occidit illa dom', sed enim dom' illa perire digna fuit. under heaven. All, from the King in his Throne, to the poorest member and Subject of great Britanny, should write in the tables of thankful hearts (the best book of remembrance) this most happy and heavenly deliverance, and go to the public Altar, the house of prayer, and offer up a service and sacrifice of humble and hearty prayers and praises, as sweet Incense unto the Lord, singing and saying, jehova-nissi, the Lord is my Banner: n Exod. 15. 2. The Lord is our strength and praise, and is become our salvation. o 6. Thy right hand O Lord, hath bruised the enemy; p 2 Sam. 22 50. 51 Therefore will I praise thee, O Lord, among the Nations, and will sing unto thy name: He is the Tower of salvation for his King, and showeth mercy to his Appointed, even to David, and to his seed for ever. All glory, honour, thanks and praise be given to God alone, The Father, Son, and Holy ghost, three severally in one. Laus Deo. Amphitheatrum Scelerum: OR THE TRANSCENDENT OF TREASON: For the fifth of November, THE DAY OF A MOST Admirable Deliverance of our King, Queen, Prince, Royal Progeny, the Spiritual and Temporal Peers and Pillars of the Church and State, together with the Honourable Assembly of the representative Body of the Kingdom in general, from that most horrible and hellish project of the Gunpowder Treason. PSAL. 11. 22. Forloe, the wicked bend their bow, and make ready their arrows upon the string, that they may secretly shoot at them which are upright in heart. For the foundations shall be cast down, and what hath the righteous done? By SAMVEL GAREY, Preacher of God's Word. LONDON, Printed by JOHN BEALE, for HENRY FETHERSTONE, and JOHN PARKER. 1618. TO THE ILLUSTRIOUS and Right Honourable Lords, Spiritual and Temporal, the renowned Peers, Prelates, and Counsellors to the High and famous Court of Parliament; SAMVEL GAREY an unworthy Minister of JESUS CHRIST, with his most devoted observance, humbly offereth this short Treatise, in a perpetual remembrance of all dutiful thankfulness to Almighty God, for your Graces and Honours happy deliverance from the intended Gunpowder Treason, November the fifth, Anno Domini, 1605. (Most Reverend, Honourable, and right Noble Lords) MAy it please your Graces and Honours to behold the woeful picture, and lamentable protect of your earthly Downfall intended, (the contemplation and cogitation whereof can never cause you to bury it in oblivion) wherein the professed enemies to God, King, and Country, endeavoured and attempted with one blow and blast to make your Mittimus, and send you all to another world. But Gods most admirable mercy disappointed their most abominable mischief, and doth move your Graces and Honours to say thankfully with the Psalmist, * Psal. 44. 7. Thou hast saved us from our adversaries, and hast put them to confusion that hate us: Therefore will we praise God continually, 8. and will confess thy name for ever. In which prodigious practice, and merciless Massacre, your Graces and Honours may behold yourselves, how you should have Primae impressionis Flagitium. Purgatory-vulcans' could bring one spark to enkindle it: still the Regal Sun and Moon shines with a bright and beautiful lustre in the Royal firmament, who by these foul monsters, and fiery Meteors should have been finally eclipsed: Charles-wayne is still in our Horizon, and God grant it may be said of our King james, as jacob said of his juda, Sceptrum non auferetur à juda, Gen. 49. 10. Your Graces and Honours the fixed stars of Church and State, still keep your station, and retain your powerful influences, who by these Miscreants should have been sent from the stately Parliament to the starry firmament, and though not then your mortal limbs, yet your immortal souls should have flown higher. But lo, * The Lord was 2 Chron. 15. 2. with you, while you were with him, and preserved you in safely as reserved instruments for his further service and glory, to the unspeakable comfort of his Church, and happy welfare of great Britanny. Which incomparable work of God's infinite mercy in this most gracious and general deliverance, as it can never beforgotten, so it cannot be too ofr revine: which poor oblation (a commemoration of your Graces and Honour's preservation) as it is very seasonable for the time, November the 5. against which day it was and is prepared as a yearly present, and poor Tribute of true thankfulness, so I heartily wish it weresatable to merit your most honourable acceptance: Yet Cum desint vires, tamen est laudanda voluntas: Your renowned worthiness will, I hope, accept my willingness, and protect this Treatise (the Transcendent of Treason) under the favourable countenance of your most honourable patronages; so shall it be safe from all backbiting vermin, and vipers of our Church and Country. And as some say, The Sea-Vrchin arms himself with some stones against a tempest, so I against all the windy tempests of ill tongued Jesuits, and railing Popelings, who take things with the left hand which are offered with the right, as Ariston once said, will I suppose contemn and condemn this work, wherein their treasonable practices and precepts are in part discovered: yet being armed with your Graces and honours defence, as with precious stones built upon the chief cornerstone & Rock, Christ jesus; though floods from the Sea of Rome should come, or the winds of wicked Jesuits blow upon this book with their infecting breath, and would beat it down with a storm of words, yet. * Math. 7. 25. Non cadet, quia fundatur super petram. I fear to be tedious, and therefore in all dutiful and submissive reverence, I cease my hand: yet my heart, till death, shall never cease to pray for all your prosperous happiness and heavenly success in your holy and high affairs for the Church, King and Country; for which Divine blessing shall be duly and daily powered forth the poor devotions of your Graces and Honours most humble servant, Samuel Garey. Ad Gloriam Dei, Sionis gaudium, & malorum luctum, MAgnae Britanniae immortales Gratiae Pro salute Britanniae, quinto Novembris, Ab horrenda proditione Anglo-Papistarum, Qui pul vere bombardico Parliamenti domum Euertere sunt machinati, Hoc Aniuersario commemorantur. In libre diligenter exara illud, & erit in die novissime in testimonium usque in aeternum. Esa. 30. 8. Amphitheatrum Scelerum, OR, The Transcendent OF TREASON: For the 5. day of November. Son of Man, write thee the name of the day, even of this same day, for the King of Babel set himself against jerusalem this same day. Ezech. 24. 2. CHAP. I. AS a Deut. 4. 32. Moses did speak in another kind to the people of Israel, Inquire now of the days that are past, which were before thee, since the day that God created man Ethnicismus tale facinus ignorat. Quodque attentatum, vix aetas postera credet. upon the earth, and ask from the one end of Heaven unto the other, if there came to pass such a great thing as this, or whether any such like thing hath been heard: So I may say, Inquire of the Times past, and search the Records of all Antiquities, and you cannot find such a damnable and devilish project (the very model of all mischiefs, and Miscellan of all massacres) the intended Powder-plot, the Quintessence of all impiety, and confection of all villainy: the like never An. Dom. 1605. de ficto, much less de facto; in which these prodigious and barbarous monsters, not men, but loathsome lumps of mire and blood, (in whose proditorious breasts the spirits of all expired traitors by a kind of Pythagorical transmigration were enclosed) intended to have destroyed the objects of England's earthly glory, the glory of succession, yea succession itself, to extinguish the whole light Grex cum rege, Arae cum focis, lares cum penatibus perijsset. and life of the land, uno actu, tactu, ictu: by one blow and blast of powder, — Tollere Rem, Regem, Regimen, Regionem, Religionem. Furious Phaeton's, in one day, yea hour; with a dismal firework to burn all to ashes; of a glorious Monarchy to make an Anarchy; to offer our most gracious King, royal Queen, virtuous Prince, and hopeful Progeny, with right Noble personages of honourable place and birth, the reverend Clergy, with all the rest of that wise and flourishing assembly; to offer them all as a quick and living sacrifice (not powdered with salt, or salted with fire, as our b Mark. 9 49. Saviour, but) salted with powder, to make such an Holocaust or burnt offering as should be the general martyrdom of the Kingdom, to bereave us of our c 2 King. 2. 11. Eliat, and Horsemen of Israel, and take them away in a whirlwind and chariot of fire. Quot mortes in una morte? How many deaths in such a death? to cut off d Esay 9 14. caput & caudam, head and tail, branch and rush, Prince, Priest and people from our Israel in one day: Quomodo inaudito potuit manus impianisu Tam dirum fabric are nef as? Respublica in uno Funere tollenda est, uno tumulanda sepulchro? With such an hellish deed for to desire To bury King and Kingdom in a fire? How ought the heavenly and happy delivery from such an horrible and hidcous Tragedy, excite all continually to thank, and magnify our most merciful God, for such a miraculous preservation: And though the crying sins of the Land had deserved such a Doomsday of fire, yet the Lord in mercy hath delivered it from that desolation, and secured by his outstretched arm of power and pity the Royal Head, and loyal members of great Britanny from his and our enemies, who e Psa. 83. 3. 4. took crafty counsel against thy people, and consulted against thy secret ones. They said; Come, let us cut them off from being a Nation, and let the name of Israel be no more in remembrance: but they perished at Endor, and were dung for the Earth. Shall 10. f Psal. 88 12. such wondrous works as these be known in the dark, and thy righteousness in the Land where all things are forgotten? Can such a deliverance from such a dismal danger, so villainous in the Agents, so dolorous for the patients, so craftily contrived, so eagerly pursued, so nearly effected, the watch of a night, and turning of an hand between us, and so deadly desolations; can such a gracious work be ever buried in oblivion? Indeed it was * The Israelites danced after the drowning of Pharaoh, yet within three days after murmured at the waters of Marah. Exod. 15. 22. 23. Israel's error, whose prayers and praises ended, so soon as they had passed the Red Sea: and shall we that have escaped, not that Red Sea of water, but a Red Sea of fire, shall we end our prayers and praises to God, because that danger is past? Oh how unworthy shall we be of future favours, if so unthankful for past blessings? And truly herein the Land is faulty, in forgetting these benefits, in a cold, and Beneficia dei omnibus horis consideranda sunt etc. Chrysost. in Gen. Hom. c. not continual acknowledgement of their humble thankfulness to God for these, and other unspeakable benefits. And at the first all people's hearts did burn within them (like those two g Luk. 24. 32. Disciples) when they did but talk of the Powder Treason, admiring and acknowledging the infinite mercies of God, in the preventing this most abhorred massacre and with heart and voice magnified the Lord with h Psa. 1 24. 1. 2. 3. 6. David's Psalm: If the Lord had not been on our side, may Israel now say; If the Lord had not been on our side, when men rose up against us, they had then swallowed us up quick, when their wrath was kindled against us. Praised be the Lord, which hath not given us as a prey unto their teeth but a few years being past, they begin to slacken this duty and are cold in praising God for so blessed Beneficij memoria est brevissima. a deliverance. Perchance pondering Parsans words, Will you never give over (saith he) your clamours and exaggerations. The Powder Treason, the Powder Treason? No, we should never give it over, to pour forth our perpetual praises to God, for protecting us from so prodigious a plot, and practise. Our Eucharistical devotion to God for the prevention of the downfall of the Land, should not be so momentary, and like a morning dew, as if the renewed remembrance of so great deliverance should become wearisomeness unto our spirits, or the wonderment of the Lords mighty work being past, our gratulation to God should be out of date, unseasonable, and more than half forgotten: No, the delivery from this flagitious, and most bloody designment, (as it were a resurrection of this Kingdom from the dead) claims not a vanishing, but a continual and constant joy; which joyful thankfulness to God if we forbear or forget, because the time of that danger is past, we shall be like them, who seeing i joh. 5. 35. john to be a shining and a burning light, rejoiced for a season in him; or like the k Luc. 〈…〉. Pharisee, Thank God in tongue and countenance only. And I fear there are many in this public joy and thanksgiving, assume the face, and fashion of reioicers, like Ruf●…, who came to Vitellius after his victory, carrying (as l Histor. lib. 2. Tacitus writes, Latitiam & gratulat ionem vultu ferens, sed animo anxius, etc.) joyfulness in tongue and heaviness in heart: These if any such, may witness against themselves. That m Psal. 146. 〈◊〉. the Lord hath done great things for us, wherefore we rejoice. The better to awaken our flumbering affections to this perpetual service of thankful rejoicing, and to provoke us to imprint an eternal Momento in the Calendar of our hearts forever, of the marvelous mercy of God in keeping us from that intended destruction, I have enterprised to ●ouze up and revive the languishing spirits of the Land, with the renewed remembrance of so joyful a work, and with a fresh Lamps laudis Dei. supply to refresh this fainting and expiring Lamp, which though it hath been cherished with the oil of many helping hands, yet begins to fail in light, and had need that both Pulpit and Press should preach and publish a continual Hallelujah, for so great and gracious a mercy of delivery. For earthly men are hardly moved to this duty of praising and thanking God; of ten n Luk. 17. 15. Lepers but one returns to give thanks. Pharaoh being plagued, can send for Moses and Aaron, and say; o Exod. 9 28. Pray ye unto the Lord for me; but being eased, never say, Praise the Lord with me: wherein (if the lateness of our gratulation to God) shall find a cold entertainment with the unthankful Children of Men; as if this work were out of date, I say with the Psalmist; p Psa. 102. 13. This shall be written for the generation to come, and the people which shall be created, shall praise the Lord. In handling of which Subject, I will discourse principally of four general things: 1. Of the plot and project itself: 2. Of the Persons: 3. Of the Causes, or motives: 4. Of the ends. By these four marks I will guide myself in the description of this Chaos of confusion. CHAP. II. 1. Of the Plot. IN the declaration of this direful, and detestable Quorum Sceleri non invenit aetas nomen etc. juu. Sat. 13. Powder-plot, I may begin with the words of Aeneas, relating to Queen Dido of the fall of Troy, yet with a little Inversion: Aenead. lib. 2. Anglorum ut opes, & lamentabile regnum Eruerent Danai— Quanquam animus 〈…〉 horret, luctuque refugit, Incipiam— My heart doth shake with trembling fear amazt, How famous England, a rich flourishing Land, By Papists Powder-plot had been defaced, And Troynovant, like Troy, in q Haec facics Troiae, cum caperetur, erat. ovid. fiery ruins stand, Had not the Lord put forth his saving hand. As Treason is a work of darkness; so these working Traitors wrought in darkness, their plot of hellish policy and impiety concealed in a place of darkness, Subterraneum foramen, A place under the Earth, they wrought under the ground, beginning their Mine the eleventh of December 1604, near to the wall of the Parliament house. — Itum est in viscera terrae. Atque oculis captifodere cubilia talpae: ovid. These blinded Pioneers to the Prince of hell. Labour in darkness, and in darkness dwell. Deep politicians to undermine a State: what depth in devising, cunning in contriving, cost in preparing, sweat in labouring, closeness in conveying. Ingeniosa crudelitas ad poenas; Men of cruel wits to crucify their Country: but the Lords potent wisdom eluded the profound policies of these monstrous, and mischievous Earthwormes. In which damnable * Malorum jerna▪ Rem tam secretam esse, ut necesse sit. eam prius peragi, quam discerni, as some say their Garnet did write to the Pope. plot, two points considerable: 1. Their secrecy: 2. Their cruelty in it: Secrecy both in the Act, and Agents: 1. Under the Earth, the bosom of all secrets: 2. In the Agents, who swear, and take the Sacrament for secrecy. Strange impiety: to take the Sacrament, the Seal of Grace, to commit not a crying sin of blood, but a roaring, and thundering sin of fire, and brimstone: This is Popish practice, usually to tie themselves for performance of their desperate deeds, by taking the Sacrament, in which they hold Christ's body and blood really present; and thereupon make a bargain to shed real, yea royal blood. — Nullus s●mel are receptus Sang●… fences. I may say of them, as jacob of Simeon and Levi; Brethren in evil, the Instruments of cruelty are their habitations: 〈◊〉 Gen. 49. 7. 6. into their secret let not my soul come. These Gun-powder-Traytors, first in their mine consulting with the Prince of Darkness, (the precedent of their plot and counsel;) and the combining and conspiring with themselves in the deepest secrecy for the perpetrating this inhuman villainy: and having from the eleventh of December, 1604, unto Candlemas next, s Labour improbus. laboured under the ground, and brought their wicked work through half the wall of the Parliament House, upon a new opportunity leave their undermining work, Daemonum opus, The devils work; and hire the Vault or Cellar, under the Parliament house. And as before these devils journeymen laboured under the Earth, so now framing, and machinating sub Senatu, under the Parliament House, to make a final dissolution there, which is the famous place of public reformation: and therefore secretly do convey great store of powder thither, about 36 barrels of powder, covered over with store of wood and billet; and to use t Psa. 11. 2. 3. David's words; Lo, the wicked bend their Bow, and make ready their Arrows upon the string, that they may secretly shoot at them which are upright in heart: for the foundations shall be cast down, and what hath the righteous done? And as the same u Psa. 64. 5. Prophet, They encourage themselves in a wicked purpose, they commune together to lay snares privily, and say; Who shall see them? but the * Psa. 33. 10. Lord did break the counsel of the Heathen, and brought to: nought the devices of such people. Blessed be his holy name for ever. 2 Is the cruelty of the plot, which appears specially in two respects: 1. In the general extent: 2. In the grievous device. The extent large, plotted for the general destruction of Cruelty in the extent. the King and Kingdom. Cum subit illius dirissima mortis image, Vltima quae Regi, regnoque, bonisque fuisset, Horribilis quatit essa tremor:—. A dismal day, in which they did intend Of King, and Kingdom for to make an end. These Powder-papists then dreamt to have had a Roman Regiment, that Tuesday at night here; like Hamilcars' dream, the General of the Carthaginiani, laying siege to Syracuse, an Image appeared to him in his dream, and told Hamilear, he should sup the next night in Syracuse; and so he did, yet not as a Captain, but Captive: or like julius Caesaers dream, who the night before he was slain in the Senate house, dreamt that he sat hard by jupiters' seat: So these alreamed of high matters, and imagined wicked things; but the Lord x Psal. 2. 4. 9 did laugh them to scorn, the Lord had them in derision, and caused them to be crushed with a Sceptre of Iron, and broke them in pieces like a Potter's vessel. I cannot apprehend the hundredth part of the misery of that y Iliada malorum. mischief, in attempting not only to make our Kingdom headless, but memberlesse; and may cry Quis cladem illius facti, quis funera faudo Explicet? For they intended with one thunderclap of powder to have cut off our Princely and politic Head, our Anointed Heu cadit in quenquam tantum Scelus? King, gracious Queen, hopeful Prince, with the blessed branches of the Regal Race; the most reverend Clergy, Right Honourable Nobility, faithful Counsellors, grave ludges, the greatest part of our worthy Knights and Gentry, wise Burgesses; the learned Clerks of the Crown, Counsel, Signet, Seals, and of every principal judgement seat: the choice Lawyers, with an infinite number of the common people. Nay, this patternelesse project had not only extinguished the best of Christians, but had demolished all the chief ornaments, and monuments of the Land, the House of Parliament, the Hall of justice, the Tombs of all former Princes, the Crown, with other marks of royalty, the Records of the Kingdom, the ancient Charters, Precedents, and Evidences of preserved Antiquities. In a word: The Head and Body of the State in general, with the chief ornaments of all our Land, had been comprehended under that fearful and final Chaos, and may them us to borrow the Poet's verse, In Chaos 〈◊〉 〈◊〉, 〈◊〉 〈◊〉. But the Lord in mercy delivered all from this barbarous butchery, this Babel's confusion, the most Tragical example of damnable Treachery, praised be his Majesty and mercy for ever. 2. Cruelty is in the devise, by a pile of fire and faggots, iron-barrs, 2 Cruelty in the devise. timber pieces, and huge stones, with thirty six barrels of Gunpowder, at one volley to have blown them up; and not only with powder to burn them, but lest (Salamander like) they should live in that fire, with wood, stones and Iron to beat them to powder. That I may say with z Gen. 49. 7. jacob, Cursed be their wrath, for it was fierce, and their rage, for it was cruel: A most cursed and cruel form of practice: for as by three means mankind may be put to death, first, by man, the most mild and merciful way: secondly, by unreasonable creatures, more unnatural, yet some resistance may be made, or pity found, and as * Dan. 6. Daniel in the lion's den, parcere prostratis scit nobilis ira leonis. Thirdly, by insensible, and inanimate things▪ and among all the most cruel, the two elements of water and fire, and of those two, the fire most merciless and miferable. And in this intended corporal death they desire to dispatch all, not sensim, to prepare them by little and little to call to God to keep them from the second death, Vt iugulent homines, surgunt de nocte latrones. Horat. (worse than a thousand bodily deaths:) But sine sensu, at unawarns, unprepared, to send them away, with one blast to blow up all: they make no distinction of sex, exemption of person, young, old, great, small, man or woman, Parcit cognatis maculis similis fera Iwen. Leonum feritas inter se non dimicat. Serpentum morsus non petit Serpents, ne maris belluae. ac pisces, nisi in diversa genera saeviunt. Plin. Hist. 7. Philo apud Centuriast. cent. 1. lib. 1. c. 3● Macrob. Saturna. 20. high low, rich or poor. Omnibus est eadem lethivia: They must all pass the fiery trial, be they their friends or followers & well-willers (wherein no doubt but they had some of good place,) yet all of them must be blown up together. Wherein they showed themselves worse than the wild beasts; who are kind to their own kind, a quality even naturalised in a brutish breast: but these to satisfy and satiate their bloody minds, will exceed the bestial ferocity, and following the bloody steps of that Butcher Herod, who in the bethlemetical murder, to make all sure, did not spare his own son, as some write: which moved Augustus to say; Praestat esse Herodis percum quam prolem, It was better to be Herod's swine than son; to this practice of Papists may make us say, It is better to be the Pope's beast then Barn, dog, than Darling. And indeed these kind of people (as this Plot with others is a fit demonstration) Habemus ensinu▪ Testes: not only thiust living men out of the Church, but also the dead out of the Churchyard. D. Boys. many of them be of very cruel and bloody dispositions, Powder, Poison, and Poniard, the Typical marks of their profession; nay their malice so inveterate and immortal, that it ceaseth not with death, but the bones, and ashes of their martyred enemies, must be disturbed in their graves, as a Fox. in Martyrolog. Wicliffe, Bucer, and Phag●●s, are famous witnesses. And as it was an old proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meaning Cappadocians, Cilicians & Cretians, to which we add Rome's Catholics, Crudeles, er Cruciferos, cruel crucifying Catholics; in their plots of cruelty they will carry the picture of a crucifix, or an Agnus dei in any foul fact; like the jacobites, or b 2 Macch. 12. 40 Vrsinon saeviunt in cadavera. jamnites, who had under their coats their golden gods when they went to battle: Pictura Dei in opere diaboli, The picture of God in the work of the devil. Yet to dig up dead men's graves is a point of cruelty, for— molliter essa quieseant. And as josias said to his people concerning a Prophet buried in a scpulcher, let c 2 Kin. 23. 18. It was Vitellius cruelty, Olere hostem mortuum. Arist. lib. 5. politic. c. 11. & Sueton. in vita. him alone, let none remove his bones. But if this were all, alas the cruelty were but small, parva queror: These are poor revenges of malice to martyr the bones, when they have murdered the bodies: No no, their cruelty shall not only descend to the Sepulchre, but ascend to the Sceptre: kill a King, poison a Prince, blow up a Senate: fire up a Parliament, Spoil a Nation; Inven. Sat. 1. Aude aliquid brevibus gyaris, et Carcere dignum, Si vis esse aliquis, etc. As Catesby to his companion said, Wilt thou be a Traitor Like Herostratus, who burned Diana's Temple, to be infamously famous. Tom? venture not thyself to small purpose; if thou wilt be a Traitor, there is a plot to a greater advantage, & such an one as can never be discovered: what a fiery spirit is here not like d Luk. 9 54. james or john, to command fire from heaven to consume them, but to fetch fire from hell (or purgatory fire out of the vault) to consume all. Such a bloody minded man was their Cardinal Farnesus, of whom it is e Apud. Sleyd. li. 7. written, that he said he would make his horse swim up to the belly in the blood of Protestants: we know not what Spirits they are of: for as there be three kind of Spirits, Holy. human. Hellish. So these possessed with the last, an hellish spirit, in an hellish work, to destroy our general Father, and common Mother, King, and Country, with a f Mentioned in that letter the means of the discovery. terrible blow; which cruelty may make us more astonished, than the witchcrafts of Isis and Osiris amazed Apuleius. — Bella, horrida bella, Et Tamisin multo spumantem sanguine cerno: The wars and woes (if this their work had stood) Had made the Thames & Temples swim with blood. Oh let this monstrous Monument of superlative impiety stand like g Gen. 19 26. Lot's wives pillar of salt, to season all posterity with detestation of such inhuman cruelty. Triste exemplum, sed in posterum salubre, as h Liu lib 8. Livy in another kind: A fearful * In Sionis gaudium, & papistarum luctum. example, worthy to make us more thankful to God, more dutiful in our lives, more careful of God's Laws, who out of his infinite love and mercy preserved us from this general and diabolical massacre. And as I have read, how the Romans in detestation of the name of proud Tarqvinius, who tyrannised over them, banished a good Citizen, only because he had that name; so let the name of the Powder Treason, work such detestation in the hearts of all Papists, that they may never hereafter think of any treasonable plots against King or Country, but banish for ever all such intentions or inventions out of their hearts, which I pray God give them grace to do. And let all from high to low, fall down upon the knees of humble and thankful hearts, and cry with David; i Psa. 136. 3. Praise the Lord of Lords, for his mercy endureth for ever: let Israel now k Psal. 118. 2. say; that his mercy endureth for ever: who delivered his people, when like Izaacke, almost the knife at l Gen. 22. 10. their throats; and when they had prepared their fire, wood, powder, to offer up Prince, Peers, and People, like m 2: Isaac as a burnt offering; when they purposed o Psal. 7. 5. to persecute their souls, and take them, to tread our lives down upon the earth, and to lay our honour in the dust: then p 6. did the Lord arise in his wrath, and lift up himself against the rage of our enemies: so that they who q 15. 16. made a pit, and digged it, fell into it themselves; their mischief returned upon their own heads, and their cruelty fell upon their own pates. The r Psal. 9 16. wicked are snared in the work of their own hands, and may move all to cry aloud; s Psal. 66. 5. 7. Come, and behold the works of the Lord: he ruleth the World with his power, his eyes behold the Nations, the rebellious shall not exalt themselves. Praise our God ye people, 8. and make the voice of his praise to be heard: t 150. 2. 9 Praise him in his mighty Acts, praise him according to his excellent greatness: let every one that hath breath; praise the Lord, for this great and gracious mercy, in the means of our marvelous and merciful delivery. CHAP. III. The discovery of the Plot: IN the discovery of this Archtrayterous plot, I may truly repeat Livies words, who in a great case of joy saith; Maius gaudium suit, quam quod universum homines caperent, It was a greater joy than men are able to comprehend, by an unusual discovery to have a general delivery from so dismal a In their Letter. Tragedy. For when they had thought and writ, that God and Man had concurred to punish the wickedness of the time, God, and Man consented to reveal the wickedness of their treason, and makes us hope well of that Prophecy we do read in Telesphorus, * Lib. de Tribulatione. p. 31. Antichristus non poterit subiugare Venetias, nec Parisios', nec Civitatem regalem Anglia, Antichrist shall not be able to sub due Venice, nor Paris, nor the Kingly City of England, London. The principal instrument, and human means of the discovery of this devilish treachery, was a letter (like x 2 Sam. 11. 15. David's letter to joab, which Vriah carried for his own death) sent some ten days before the Parliament should have begun, privily and cunningly conveyed by an unknown man to one of the Footmen of that Right Honourable Lord, (worthy of perpetual honour for his fidelity) the Lord Mount-Eagle, charging him to put that Letter into his Lord and Masters hands; which Letter that thrice-honoured Lord receiving, wondering at the strange contents thereof, and perplexed what construction to make of it, like a most dutiful Subject and divine Eagle, concluded not to conceal it; but for all the lateness and darkness of the night, repairs presently to his majesties Palace at White-Hall, and there delivered the same to the late deceased Earl of Salisbury, Sir Robert Cecil, a very vigilant Counsellor, and wise Statesman, than his majesties principal Secretary: which said Letter being afterward upon the King's return to White-Hall presented to his Majesty, (ever * Wise as an Angel of God. 2 Sam. 14. 20. fortunate in his Princely judgement in clearing obscurities, and doubtful mysteries) did upon the instant interpret, and apprehend by the dark phrases, (yet contrary to dramatical construction) that it must be done by blowing up the House of Parliament by Gunpowder; commanding a search to be made, by which the matter discovered, and Agents were apprehended. Whereas if his Majesty had not accommodated his interpretation to this kind of danger, no worldly provision, or prevention, could have put back this lamentable destruction. So that is here verified, which y Proverb. 16. 10. Solomon delivered, Divination in labijs Regis, A divine sentence shall be in the lips of the King: The z Prou. 25. 1. glory of God is to conceal a thing secret, but the King's honour is to search it out. In this Gunpowder Treason, our King was Regi● 〈◊〉, Kingly Prophet, inspired by God in deciphering and declaring the dark meaning of their ambiguous, and mystical Letters: It was the Lord's mercy to put into the King's mind the dark meaning of this dangerous mischief: for, * Philo. Ibi incipit divinum auxilium, ubi deficit humanum, When human helps are ready to fail, God will come in the very point and article of time, to deliver his servants; and will raise up some means either ordinary or extraordinary, to discover and defeat the devices of the wicked. As indeed did divinely appear in this delivery; first that a Letter should be writ; secondly a gloss or commentary made upon it by the King, contrary to common construction, yet that was the second means (under * Tutelaris Deus. God, whose might and mercy was above all) of our preservation. Telenus' prophesied to Cyclops, his eye should be put out, but he was incredulous to believe it, contemned this advertisement: Risit, & o vatum stolidissime, falleris, inquit. So some might have thought this letter to have been Scintilla neglecta magnum excitat incendium. the evaporation of an idle brain; but our Teltroth Cassandra, sacred Sovereign, presently presaged the truth, knowing Traitors to be like * judg. 15. 4. Sampsons' Foxes, to have fired tails, and to be firebrands of fury, presupposed it to be a plot of fire: for Traitors are Flagellarci●. Flabella seditionis, scourges of Commonwealths, bellows of sedition, to enkindle fireworks of destruction: they are like cruel Surgeons, that always lance and sear, and use the cutting knife and fire, no gentle a Remedium morbo deterius. Remedies: as their heads, like the head of b Occuluitque caput, quod adhuc latet: ovid. Non interest quis occidat si innocentem aliquis occidendum esse desiderat. Cassio. sup. psal. 62. Nilus' unsearchable; so their hearts in cruelty insatiable, and hands in execution infatigable, as their bloody heads, hearts, and hands appear in this bloody business. These gunpowder Traitors, plotting so abhorred a Particide, though God frustrated their inhuman attempts, and brought the wheel upon themselves, yet were they most accursed murderers in the sight of God. Saul a murderer in mental affection, in hunting after c 1. Sam. 19 1. David's life, though he failed in manual action and execution: So d Ester 5. 14. Hamax in plotting the death. of innocent Mordecai, was a murderer in heart, and had a murderer's reward. Never drop of innocent bloodshed, but it cries for vengeance, therefore e job 16. 18. Ioh, O earth, cover not thou my blood. A murderer is the very Image and picture of the Devil, who was a murderer from the beginning, as our Saviour f joh. 8. 44. saith; and they that practise, or do purpose to murder men, poison Princes, destroy Countries, blow up Cities, fire up Parliaments, are of their Father the Devil, and led by his Spirit. And truly this practice, as it was of extraordinary ascendencie, so it had a rare discovery, by a letter of their own, dark, doubtful, and Sphinxian, delivered strangely; and when accepted, it might have been thought to have been an idle gull, or pasquil, and never further have come to light, or being further examined, they might have miss the mark in the interpretation God hath chosen the foolish things of the world to confound the wise, etc. 1. Cor. 1 27. of the mischief; but God so ordered, that this foolish letter (as it might have been judged) was the means to discover their treachery, and confound their villainy. And further though a Treason suspected, yet nothing detected, till the very night before the day of their intended slaughter: they had almost brought it to this pass, g Psal. 94. 17. Paulominus in inferno habitasset anima nostra, Our soul had almost dwelled in silence: yea they h Psal. 119. 87. had almost consumed us upon the earth: we were in articulo mortis, not only as men appointed to die, but at the point to die; but God who is i Psal. 9 9 adiutor in opportunitatibus, a refuge in due time of trouble, did k Psal. 124. 7. break the snare, and we were delivered. It pleased God to permit the Devil to feed these his true servants with false hopes, let them go on freely without rub, till they had fully woven their Spider's web, and come to the very point of execution, and delivery of that devilish monster whereof they had so long travailed, and might say with those mourning messengers of King Ezechiah sent to Esay, l 2. King. 19 3. the children are come to the birth, and there is no strength to bring forth: when we were albicantes ad messem, m john 4. 35. white for the harvest, and ready to be cut down, and wanted nothing but thrusting in of Falx, their sickle to cut us down: or Fax, the fire to burn us up: or Faux, even Guido Faux, or Faux Erebi, hellish Faux to swallow us up: when we might say with n 1. Sam. 20. 3. David, there is but a step betwixt us, and death: being at the mouth of the pit, than the o Zechar. 3. 2. Lord takes us as brands out of the fire: or as p Amos 4. 12. Amos, like firebrands plucked out of the burning. When our enemies thought they had the prey in their hands, and all had been sure, when the danger was most deadly, and delivery desperate, than the Lord did fight against them in our cause: Now q Esay 33. 10. 11. will I arise, saith the Lord, now will I be exalted now will I lift up myself: Ye shall conceive chaff, and bring forth stubble: the fire of your breath shall devour you: as you have r Prou 22. 8. sown iniquity, so shall you reap affliction: ye have s Hosea 8. 7. Qui operantur iniquitatem, & semirant dolores, metunt eos. job. 4. 8. sown the wind ye shall reap the whirlwind. Then did the Lord dash their devices in pieces, and made their Sun set at noon, as Amos 8. 9 or rather caused their sin to be discovered at midnight. All the former part of the night their hellish factor Faux was about his work of darkness, in preparing all his Engines and snares of death ready for the morning; and yet before the morning watch, I say, before the morning * Psalm. 130. 6. watch, they were disappointed and discovered, and their chief Agent▪ t By that noble & trusty Knight Sir Thomas Knevet employed in that search & service. Faux apprehended. Sorrow might endure a night, but joy comes in the morning. — Redeunt spectacul● man●. When these Romish Idumeans (enemies to our Israelites) had said like them in their hearts, Who shall bring Obad. 3. us down to the ground? then did the watchman of Israel who * Psal. 121. 4. Yet they say, the Lord shall not see, neither will the God of Jacob regard it. Psal. 94. 7 neither stumbers no● sleeps bring the devices of the wicked to light, manifesting their mischief, detecting their conspiracy, saying to these sinners as to the seas, x job 38. 11. Thus far shall ye go● and no further: y Psal. 68 1. E●… Deus, & 〈…〉, When God arose, his enemies were soon scattered, they also that hate him, shall fly before him to make all to say with Esay, z Esay 33. 13. Hear ye that are a far off, what I have done, and ye that are ne●e know my power; when the wicked had said in their hearts, Let us destroy, Psal▪ 83. 8. them altogether, 〈…〉 a Psal. 78. 65. 66. Lord awake as one out of sleep; and as a Giant refreshed with wine, and smote his enemies in the hinder parts, and put them to a perpetual shame; praised be his blessed name for ever. And that no heart of man should presume to detract or defalk any part of the glory from God's entire and plenary praise in the work of this deliverance; or sing like them, b 1 Sam. 18. 7. Saul hath slain his thousand, and David his ten thousand: Consider the gracious and wonderful providence of God, that the malefactor and Powder-Monster Faux, was taken when he was new come out of the vault from working his firework, having three matches, and all other instruments ready in his pocket; whereas if this Sinon had been taken while he was enclosed in his c Equo ne credit Teucri. Virg. Trojan Horse, he confessed he would not have failed to have blown up the house, * Like Nero, Me mortuo ruat mundus. himself, and his takers all together: for as the Poet well writes of such juvenal. Sat. 6. — Nihil est audacius illis Depraensis, iram, ac animos à crimine sumunt: Such wretches taken, and their deeds once seen, Harden these hearts, and do increase their spleen. Yet such was the overruling power and d Vbicunque fuerit providentia frustrantur universa contraria. Aug. providence of God herein, without any secondary causes, that the party assigned for the deed should be then without, who if he had been within, had done the deed in part, and in stead of touching the parties had overturned the place. To move all, King and Subjects, not to e Hab. 1. 16. sacrifice to their own nets, as if any worldly policy could have prevented this wretched impiety, but that alone the sacred goodness and providence of our most dear and blessed God might triumph in this deliverance. f Psal. 115. 1. Not unto us, O Lord, not unto us, but unto thy name give the glory. Thou g Revel. 4. 11. art worthy, O Lord, to receive all the glory, honour, and power; and let all the Creatures in Heaven, and Christians on earth faith, h Revel. 5. 13. Praise and honour, and glory, and power be unto him that sitteth upon the Throne, and to the Lamb for evermore; who hath delivered us from this ocean of misery, this odious Massacre. And should move all, Head and members, to cry with i Ezra 9 13. 14. Ezra, Seeing that thou our God hast stayed us from being beneath, and hast given us such a deliverance, should we return to break thy commandments, and join in affinity with the people of such abominations? Seeing the Lord in this extraordinary work hath declared such lively marks, and express Characters of his divine majesty, might and mercy towards us, shall we not magnify the Lords mercy with Miriams' melody, k Exod. 15. 21. Sing ye unto the Lord, for he hath triumphed gloriously, the horse and his rider hath he overthrown in the Sea: He hath confounded the barbarous immanity, and inhumanity of these bloodthirsty Traitors even emancipated to cruelty, by a noble and notable delivery; and shall we not render unto him a cordial and continual thanksgiving of our lips, joined with a real thanksgiving of our lives? or shall we praise him with our mouths and provoke him with our sins? Lip-labor is lost labour, except with an internal thankfulness, there goes an entire obedience. Consider Christ's caveat, l john 5. 14: Sin no more, lest a worse thing come unto thee. Let our newness of life express the greatness of our thankfulness. God will not accept the sacrifice of mouth-praisers proceeding from unsanctified livers. Let this our commemoration and recognition of God's mercies past, provoke us to all obedience in the reformation of our lives to come. So shall we make an holy use of so happy a delivery: Singula illius mala erunt nobis singula bona, Their * Ignis devorationis excitaret ignem devotionis. banefire of powder, our bonfire of praises. And withal to make us more * Finis unius mali est gradus futuri. vigilant to unearth these foxes, who will creep into holes under the ground to work our overthrow: foresight is the wise man's Beacon, Melius est praecavere, quam pavere: m Cantic. 2. 15. Take us the foxes, the little foxes which destroys the vines; for they are a part of that generation of whom speaks Solomon, n Prou. 30. 14. Whose teeth are as swords, & their jaws as knives, they o Prou. 6. 34. will not spare in the day of vengeance, and like the whorish woman p Prou 6. 26. will hunt for the precious life of man. Remember therefore the counsel of the son of Syrach, q Ecclus. 36. 26. Who will trust a thief that is always ready? And let this our true thankfulness to God be a durable service, not like r H●se. 6. 4. a morning dew, and cloud that goeth away, or a widows joy, oritur & moritur, gotten, and forgotten in an hour, a suddainefit, or momenta●y passion, or entertained like an annual guest, as if the force and fruit of our thankful joy should be confined to one day, or like a common retainer should have but a yearly acceptance: no, I s Ezech. 4. 6. have appointed thee a day for a year, even a day for a year, saith God to his Prophet: but this of ours, est Dies pro omnibus annis, a day to thank God all the years of our life: always to say and sing with Deborah, t judg. 15. 2. 20. 31. praise ye the Lord for the avenging of Israel: yea even the stars in their course fought against Sisera: So let thine enemies perish O Lord. And thou (O Lord) which didst keep u Psal. 64. 2. us from the conspiracy of the wicked, and from the rage of the workers of iniquity, by discovering their villainy, to thee (most mighty, and merciful God) we offer up our bodies and souls as a living sacrifice, desirous to do thee all prostrate service, in body and soul, which thou hast preserved in peace, appointed by the wicked to have perished in powder; we will never forget Nulla Dies rerum tantarum obliviaducat. this mercy, or forbear our humble thanks to thee for our delivery, but so long as the Sun and Moon endureth, we with our posterities, (till time shallbe no more) will cherish the remembrance of it with an immortal thankfulness, saying to thee with holy Melchi-sedecke after Abraham's victory, * Gen. 14. 20. Blessed be the most high God, which hath delivered our enemies into our hands; to which King x 1. Tim. 1. 17. everlasting, immortal, invisible, unto God only wise, be all the honour, and glory for ever, and ever: Amen. CHAP. FOUR A description of the Persons. THe Romish professors, who teach They that with their teeth will tear their breaden God, would eat up God's people as bread. psal. 14. 4. the people to eat their God, and kill their King, were the chief instruments in the Powder-treason: all the Actors, and adherents were great Recusants. Lay Recusants, Catesby, Percy, Winter, Tresham, Wright, etc. devised the plot, and then the lesuits fell in with them: allowed, and ratified by Garnet, Gerard, Okecorne, Greenewell, etc. jesuits, and Popish Priests. Garnet imparted the Pope's Breves to Catesby, a right Catiline, whereby he was stirred up to devise some way to work a general overthrow. This Catesby was the inventor of this Villainy: Virg: Accipe nunc Danaúm insidias, & crimine ab uno disce omnes. Learn by this Traitors odious fault, and fall, Ye Papists to abhor Treason in general: This * Si high Sancti, qui Scythae? Si high sunt Catholici, qui Cannibales? Cannibal, or Roman-catholicke Catesby, having bethought him of the powder-plot for the blowing up of the Parliament house, in general rearmes breaks the case to Garnet: What if in some case the innocent should be destroyed with the guilty? He answers, they might, so that it were for a good able to recompense the lo●se of the innocent. And afterward the plot plainly propounded to him, not by way of confession, as his Proctors plead for him, but in conference about it: as he voluntarily confessed before his death, that Greenewell with this Catesby was heard of him, not confessing, but consulting: yet if it had been by way of confession (for his own confession proves the contrary) he should have revealed the plot, if not the parties, yea the parties also, if he would follow the example of his fellow-confessors. Bodin a Libro 2. de ●epub. c. 5. doth relate an example herein, how a Norman had a purpose to kill King Francis, yet afterward changed his mind, (these far from such thoughts) and opens this sin in his confession to a Minorite Friar, of his former, yet forsaken purpose: the Friar doth enjoin him penance, and grants absplution: yet declares all to the King, and the judges of the Court of Paris cause him to be executed. But these who before had turned them from the true religion, and tutored them in the School of rebellion, were so far from revealing, as that their heads and hearts were with them to 〈◊〉 well of the accomplishing: Gerard gave the Traitors the Sacrament to kind them to secrecy: Hammond in 〈◊〉 house absolved the Traitors, the Treason revealed: Oldcorne, alias Hall defends the plot being discovered, and wills the Catholics not to be discouraged. Tesmond plotted with Garnet, and goes up and down to raise up Arms. The public writings of our state and Ex Acts public is Henrici Garnetti Londini editis. records herein, with some of their own confessions, examinations, and subscriptions, are invincible witnesses against all the cavels of depraving Papists, who labour to clear these their polyprogmaticke Priests, from having an hand in so hellish a plot, by desperate, and notorious untruths. But it is manifest by the mouth of Time, & Truth, Vide edictum regium promulgatum 15. lanua. Anno. 1606. ubi expressum jesuitas esse Auctores, & inventores illius proditoriae Machinationis. that these Priests were privy to the Powder plot, against all Popish calumniations suggested to the contrary: and these Lay Recusants having first sucked the pestilent poison of this unheard Treachery out of the ill humours of Popish doctrine, infused into them by the treasonable Tribe of jesuits, who teach Treason, and cause Traitors to be canonised in Rome's Calendar: ovid. Meta. lib. Proh Superi, quantum mortalia pectoracaecae Noctis habent: ipso sceleris molimine Tereus Creditur essepius, laudemque á crimine sumit. O Lord, what hearts possessed with the night Of deepest ignorance, deprived of saving light, Can grace with praise such deeds of darkness right. These politic Priests, knowing these their Lay-disciples Quis tulerit Gracchos de seditione querentes? to be of turbulent, and treasonable Spirits, imitated Gracchus striplings, stirring up such as be offended already, making them their Captains and Standard bearers, while they might with security expect the hoped issue of this fearful Treachery. So that these Priests, next to the Prince of the Air, (who caused these children of disobedience to work under the earth) may challenge the chief place, and precedency in the Plot: and may say, da locum, give us the place, you were the Actors, we Authors, commanding you to do all service for the Catholic cause, to adventure your lives & blood for replanting our religion, to spare neither head, or mebers, but to strike at the Root, to make such a confusion as might beget a new alteration; to labour with Aesop: frogs for a Cico●ia, an Italian Stork, and stranger to rule here, so to sister no Protestant ruler, nolumus hunc regnare, we will have none such rule over us, and for the effecting of it, you know our Doctrine, and practise. Flectere sinequeo superos, Acheronta movebo: If we cannot prevail with God above, As low as hell shall our inventions move. And because some may think I do them wrong, in giving such badges, and aspersions to the jesuited * Aequivocans' animal, penitusque Sinonià proles: doctum mancipium, tuba, fax, & Machina Martis. flock, in making them the Trumpeters of treason, and procurers, and practisers of King-killing, (an Art highly commended in their School) I will take upon me briefly to declare, how welcome Traitors be to that Tribe, and how highly by them they are commended, who of all the world beside are loathed, and abhorred. CHAP. V. Popish applause of Traitors. IT is commonly known, that jacobus Clemens a Friar vowed to kill Henry the third, the French King; this his treason he imparts to Father Comelett, and other jesuits: addunt calcaria, they spur him on to this villainy, by promising Abbacies, bishoprics, etc. Aut sidefecerit, aut non successerit, if fail in deed, which he did follow in desire, then to be graced with the glory of Martyrdom, and Papal Canonization, and to have a place above the 〈…〉 Sext. Q. panegyr. in Consist. An. 1589. O pulchum, & Sanctum facinus Scholatota sonâ bit. Apostles in heaven. The Traitor proceeds in his hellish project, and kills the King, and * Et calo donare scelus, superisque bear. Sextus Quintui (the head of Rome) spoils his brain, and spend his tongue to commend it, rarum, inauditum, memor abile facinus, etc. A rare, unheard, memorable exploit: a rare, unheard panegyric to commend a murderer for shedding▪ Royal blood. Cacillus that great undertaken for Verres would be ashamed to * Causa patrocinio non bona peior ●●rit. patronize such parties: but Popes are past shame, and have no blood in their cheeks, who will commend the shedding of blood: We d Rod. Botter. comment. pag. 109. & 106. read, that when Chastell that wounded the French King, was examined, by whose teaching, and persuasion he had done it; answered, that he heard many say, that the murder was lawful, because they called him a Tyrant: and being demanded, whether the jesuits used to say so, he said, he had heard many of them say, that fact was lawful, because he was out of the Church, and excommunicated. And one of them hath written a book namely Fran. de. Apol. pro. Io. Chastell. Veron. Constant. calling it, an Apology for john Chastell, maintaining e Pag. 133. Et pag. 40. read Card. Allens apology for Stanley's Treason. Chastells' deed: In which work, (he saith) if Harmodius, and Aristogiton, Scaevola, and Brutus only for love of their Country, having no other lights to go before them, cast themselves into such danger by murdering Tyrants; what think you ought a Christian, and a Frenchman, and one that burns with the zeal of Phinees, Ehud, and Elias, to do for the Catholic Church, for which Christ died, and in which we are sure of salvation? And agreeably with him writes f Amphithea. pag. 101. Bonarscius, otherwise called Carolus Scribonius, hath the Pope (saith he) no power against the French King? shall Dionysius, Machanidas Aristotimus, Tyrants, Monsters of the world oppress France, and shall no Pope encourage up a Dion, a Timoleon to dispatch them? shall many monsters hold the Commonwealth in bonds, and shall no Thrasibulus move his hand? shall no man play the Soldier upon this beast, meaning the French King? So the jesuit g Derege. Mariana highly commends King killers, Praeclare cumrebus humanis ageretur, si multi, etc. It were excellent, if many such, meaning King killers could be found: and commends such greatly, and prescribesto them also rules, and caveats in the poisoning of Kings, not to poison them by meat, or drink, lest the King taking it with his own hand be guilty of self felony; but rather to be poisoned by his chair, apparel, robes, after the example of the Mauritanian Kings, to be poisoned by sent, or contact: O hell hound, sprung from cursed, and cruel Cain, art thou a tutor of Parricide? how comes it that the Pope hath nor called in this work of that wicked wretch, and yet hath called in some others of his books? it argues King killers please him well, and he makes great use of them. To pass over foreign Stories of famous Kings, destroyed by them (which in the next Chapter shall be touched) how was D. Parry encouraged, and animated (the appointed slaughterman of Queen Elizabeth) by letters to prosecute his intended mischief, and that from no mean, trivial, or forlorn fellow, but even from one of the Pope's Cardinals? The tenor of which letter fellows: Sir, the holiness of our Lord the Pope, hath seen your Letter with credit enclosed, and cannot but praise your good disposition, and resolution, which you writ, holdeth to the service, and benefit public. Wherein his Holiness exhorteth you to continue, and to bring to pass your promise: and that you may be the better aided by that good Spirit, which hath induced you to this, his Blessedness grants you full pardon, and forgiveness of your sins, and his Holiness will further make himself a debtor to you, to acknowledge your deservings in the best manner he may: put in act your holy, and honourable thoughts, and look to your safety: and I wish you all good, and happy success: from Rome. 30. of januarie. 1584. Yours to dispose, N. Cardinal of Come. By which letter we may see their liking of such works, and workers, even their Pope praising such for their good disposition and resolution, which all godly Christians call abomination, and rebellion. Non sie mor det ovis, non sunt hac facta columbae, Sedlup a dilaviat, maretrix ●mat improbe caedes: No lamb so bit as, no such deeds likes the Dove, But wolf▪ will worry, barlot bloodshed love. It is well said of n In Rom. 2. Defensio peccati duplicat peccatum: vitia quia amant defendunt, & malunt potius excusare, quam excutere. Sen. epist. 116. Primasius Nemo per●…, peccat, quam qui peccat, none sin more dangerously, than they which defend their sin: how deadly then sin they, who not only defend it, but commend that crying sin of blood, promising pardon of sins, for perpetrating most horrible sins: So that it puts me in mind of the saying of the painter to the Duke of Urbine, who being hired by a Cardinal to paint the picture of Paul and Peter, painted them with an high colour: the Cardinal thinking they were too high coloured, the painter answered, that indeed Paul and Peter while they lived, were dead coloured, and pale with preaching, but since they were dead, they were high coloured, blushing at the wickedness of their supposed (and but supposed) successors, ashamed of the Doctrine, and practices of your Church of Rome, and that this shame had altered their colour. And sure all God's servants, who have the fear of God before their eyes, are ashamed, and abhor such abominable practices. The cause (as Bodin saith) which moved Tacitus Quaesivi Romam in Roma, & non, inveni Romam. Facta est iam Roma lupandi: or Roma Radix omnium malorum. Orci vicaria Roma. to exclaim against Christians was, quia Christiani affectarunt crimina, quae Ethniti abhorruerunt, Because Christians affect those sin, with the Ethnics do abhor: if Tacitus were now alive, how would he exclaim against the Church of Rome, for animating people to commit such villainies, which all Ethnics, (except savages or Cannibals) abhor, and condemn? Behold how k Roma nocens nocet, atque viam docet ipsa nocendi: jamque dol●nt cecidisse minus faeliciter ausa. Rome is degenerated from her primitive State; time was, she loathed such deeds, either to commend, or canonize Trators. Facta haec Roma olim, nec sancta, nec Ethnica, novit. Such works in ancient times this Rome did hate, In her first Christian, yea in Ethnic State. But now, Quod natura nefas odit, doctrina capescit: Which nature most detest, Doctrine defend. Yea, have not some of them laboured to extenuate the devilish devise of these superlative Powder-traytors with these words, Alas it was the attempt of some few, and unfortunate Gentlemen: unfortunate as they count, because they failed in performance: or as others of them, These Catholics held the King, no King, or not their King; and expectanda erat diuturna persecutio, a perpetual persecution was to be expected: and Eudemen a jesuit hath write to defend Garnets' Treason, and rightly played the Daemon: and have not some others excused the fact of Ravilliacke (one of Mariana's Scholars) who stabbed Henry the fourth, the late famous French King, (whose death never sufficiently to be lamented, and never of Kings sufficiently revenged) with these pretences, Fuit stolidit as regis ob susceptum haereticorum patrocinium, It was the folly of the King for patronising these heretics, meaning Protestants? So that I may define these jesuits to be, * wickliff. Tria log. p. 14. 3. as one did define a Friar to be, cadaver mortuum è sepulchro veniens, missum à daemone inter homines, a dead Carrion coming out of his grave, sent of the devil among men: and truly such are rather monsters than men, who will commend, or command murder, applaud murderers, and Traitors, who are portenta virorum, viri portentorum, monsters of men, or men monsters, viri sanguinum, men of blood, viri occisionis, slaughter men: and though in all professions some are bad, A Cham will be in the Ark, Saul among the Prophets, and * Cum jesus judas, cum Simone fur Ananias, in Templo Christi semper sunt quatuor isti. Illyricus. judas among the Apostles, some may fall into murder, or Treason etc. Yet when such come to their end and punishment, they usually confess their fault to be in their nature, not in their religion, excepting only Roman Catholics, who seek to fetch poison from heaven, and to prove murder by the Scripture: * Only I make a difference betwixt a Machevillian jesuit, and an ignorant Papist, who though he be not a sound member of the Church, may be a faithful Subject to Caesar, per possibile. Dogmatis atque Scholae sunt haec, non crimina morum. So that these cannot say with Cassiodorus, follow my doctrine, but not my manners, for both precepts, and practise treasonble. And that I may give a little taste, or touch of their practices in this kind (lest I should seem to condemn them without cause) I will in the next Chapter demonstrate, how that many Popes of Rome, (who are the heads of Popery, which is the k 2. Thessa. 2. 7. mystery of iniquity) have caused, and procured many Emperors, Kings, Princes, and worthy men to be greatly persecuted, and grievously killed. So that we may say to them as our Saviour to the l Luke 11. 49. 50. Pharisees, I will send them Prophets and Apostles, and of them they shall slay and persecute, that the blood of all the Prophets (with many Kings, Princes, and learned men) may be required of this generation. CHAP. VI A short Catalogue, or rehearsal of certain Emperors, Kings, and famous men, who have been persecuted by the Antichrist of Rome. I Cannot nor will not enterprise to declare all the particular persecutions of the Church of Rome against several Kings, and Potentates, who distasted, and in some sort opposed themselves against their corruptions; for that would require a long * Vide the tragedy of Traitors. cap. 7. Tractate to discover the miserable mischiefs of the whore of Babylon, m Reu. 17. 6. drunken with the blood of Saints, and with the blood of the Martyrs of jesus Christ: for that were an endless work, and the Spirit of truth might say to me, as to Ezechiel, n Ezech. 8. 15: Turn thee again, and thou shalt see greater abominations than these; I will confine myself to a few examples. The Emperor Philippicus Bardanius, because he commanded 1. Emperors. all Images to be removed out of the Churches, by the counsel and consent of john Patriarch of Constantinople, was denounced an Heretic, publicly excommunicated by Pope Constantine, and commanded no gold Vrspergens. nor silver to be stamped with his Image, nor any mention made of him in their common prayers. Lodovicus Pius the Emperor, eight hundred years after Christ, was thrust out of his Kingdom by the French Clergy and the o Sollicitato in patrem Gregorio pontifice Romano: Papir. Masson. annal. pag. 104. Pope. Philip the Emperor by the procurement of the Pope Innocent the third, who said, p Vrspergens. p. 319 Either he would have Philip's Crown, or Philip his Mitre; continually opposed himself against him, and stirred up q Idem. p. 324. Count Otho against him, who miserably did slay him at Bamberge in his privy chamber. Henry the seventh oppressed by the r Naucler. p. 990. Pope and his Cardinals. s Auentin. p. 597. stirring up enemies against him, was at last poisoned by t Idem. p. 598. a Monk in the Sacrament. I omit to speak of the other u Henry the 1. Henry the 4. Henry the 5. etc. Emperors. Henry's, tragically vexed by tyrannical Popes, the extremities and indignities whereunto they brought them, have replenished the world with plentiful histories: The Emperor Frederick the seventh truly complaining, * Pet de Vin. lib. 1. cp. 31. That the happiness of Emperors was always opposed by the Pope's envy. Neither have the Kings of the earth found better use, some of them by Popes deposed from their Kingdoms, as 2 Kings. x Papir▪ Masson. annal. in Child. pag. 83. Bel. de Rom. pontiff. lib. 5. Childericke the French King by the Pope deposed, under pretence of stupidity, and thrust into a Monastery: Philip the first for matrimonial causes. Philip called the fair for collating of benefices: Rachis King of the Lombard's by Pope Zachary put into a Monastery, with many others which might be named. Nay not only by Popes deposed, but of their lives deprived. Manfred the King of Naples and Sicily, had the Duke of Anien y Naucl. p▪ 946. armed against him by Pope Urban the fourth, by whom he was slain. So Conradinus King of Naples and Sicily, being taken prisoner by Charles, brother to the French King, z Paral. ●sperg. p. 11. was miserably put to death by the Pope's Counsel. King john of England * Math. Par. p. 223 was vilely vexed, and deprived of his Kingdom by the Pope and his Bishops, and the French King set up against him, and at last was a See Acts & Monum. prope finem. poisoned by a Monk. joan the Queen of Naples was b Paud. Collen. p. 221 deprived of her Kingdom by Pope Urban, who consented to c Naucler. p. 1024 her murder. Gemin Otto the brother of the great Turk, being prisoner, was poisoned by the d Guicciard. hist. pag, 66. Pope, hired thereunto by a e P. Jovi. hist. lib. 1. pag. 25. promise of two hundred thousand Crowns, and the seamless coat of Christ: This Pope was Pope Alexander the sixth, of which thing read Cuspinian in Bajazet the 2. Henry the second of England was by the Pope's f Mat. Par. p. 125. appointment whipped of the Monks. julian and Laurence the Dukes of Florence, by the Pope's g Conscio, & adnuente pontifice. Volater. pag. 51. practice were assaulted in the Church at the time of the elevation of the host, and the one grievously wounded, the other murdered. Henry the third of France, after many treasons of the Sorbonists against him, h Meter. Belg. hist pag. 494. 490. was at last murdered by a Dominican Friar, which murder the Pope in a solemn oration extolled to the skies. Henry the fourth his successor, first wounded by Chastell, a Disciple of the Jesuits, for which they were then banished the Realm: and afterward treacherously murdered by a popish miscreant Ravilliacke. This Henry assaulted by six Popes, Gregory the thirteenth, Sixtus the fifth, Urban the seventh, Gregory the fourteenth, Innocentius the ninth, Clement the eight, the last having brought the King to be reconciled to the Church of Rome, i Liber qui inscribitur, de victoria Clemen. 8. de Henrico 4. gloriose triumphantis. triumphed over him; and yet this King thus their own, because he seemed to favour the Protestants, must die a bloody death. The Prince of Orange lamentably murdered k Dinoth. de Bel. ciu. belg. p. 398. by a Papist, who for the said Parricide is highly commended by the Friar l Comment. rerum. in orb guessed. p. 1122. Surius, his name was Balthasar Gerardus. Our late famous Queen Elizabeth (of happy memory) since the tenth year of her reign, (about which time Pius Quintus excommunicated her,) till her dying day was not free from the treasons of Papists, Parries, Campians, etc. the Popes with their adherents raising up invasions, and so far as they were able laboured to have wrought her destruction. Our high Sovereign that now is, hath had experience in Scotland of Popish treason, and in England this Powder-plot makes it perspicuous. I need not produce other examples which in all nations 3. Princes and Subjects. abound, of high personages and Peers destroyed by popish hands. The Viceroy of Ravenna under Leo the third Emperor, with his son slain by the Pope's faction. The Prince of Condie poisoned. William Prince of Aurance slain by a Popish villain. Charles the King of Spain's Frederick the 2. Emperor by poison, or by a pillow, destroyed by Manfredus, by the means of the Pope. who daily devised to destroy him. cusp. in Freder. 2. and there writes that not long before 4. Conspirators apprehended, who should have made away the Emperor, confessing that the Pope did set them on work. son, because he was thought to favour Protestants, made an end of by their inquisitors. In a word; let the * Supra 30000. homines trucidati. Jacob. Aug. in hihistor. Anni 1572. Massacre in Paris, in which were destroyed in a night and few days, many noble and religious Protestants, among the which Noble Caspar Colignius slain. Let the fires and faggots in England in Queen Mary's reign, in which were cruelly burned many zealous and devout Christians, who for the Gospel's sake sacrificed their blood in fiery flames, and won the glory and Crown of Martyrdom. Let this Power-Treason invented by Popish people, ratified by popish Priests, in which they intended to have made a general martyrdom. Let the Spanish Inquisition which hath put to death with exquisite torments many thousand people. Let these four speak for all, and surely they will speak that, or more▪ then that which Eberhardus the Archbishop of Saltsburg, a good old man, once spoke, who when he had known ten Roman Bishops, and had diligently marked their practices, under Frederick the first, Henry the sixth his son, and Frederick the second his nephew for fifty years together, deciphered or described the Pope for a ravenous * Their spiritual Father fatted both with the milk and blood of the flock. wolf under a shepherds weed, compounded wholly of Avarice, Luxury, Contention, Wars, Discord, and desire of Rule, with such like attributes: whose oration at large is extant in m Annal. lib. 7. fol. 683. Aventine a Roman Catholic writer. Or will speak that which the Poet Massaeus writes of Pope julius the second, as great a blood sucker as ever reigned in Rome, by n Genebra. Guicciardine saith of Pope Alexander the 6. he never did what he●said, and his son Borgia never said what he 〈◊〉 to do. whose means in seven years 200000 Christians were destroyed of this Pope the Poet hath this Epitaph; Genua evipatrem, gen●tricem, Graecia, partum Pontus & unda dedit, num bunus esse potest? Fallaces' Ligures, & mendax Graecia, pont● Nulla fides, in te singulasolm habes. Thy Father Genoan, Mother Grecian borne, In Ocean Sea, can goodness thèe adorn? Genoans are full of fraud, Greece lies maintain, In Sea no trust, all these in thee one reign. So that I will end this point with this observation, that Mahomet, Phocas, and Boniface the third, who first had the style of universal Bishop, lived all about the o Magdeburgens. Cent. 7. col. 21. Anno. 607. same time: So that Mahometisme, Popery, and murdering of Christian Kings began all at once, and now conjoined in one. And all the people of Great Britanny have cause to thank God that they are free from this Head, the Head of these mischiefs, and I would the land were free from all his members; yet they are among us, as Laban's Idols p Gen. 31. in Jacob's tent upon Record, not by allowance: and many wish that such a voice might echo in our Sovereign's ears (who is a merciful King) as once came from q Oth. meland. the Smith's forge to the hearing of the Landgrave of Hesse, a mild Prince, the Smith striking his iron said, Duresce inquam, duresce, utinam & Langravius durescat, wax hard, wax hard, would to God the Landgrave would wax hard: So it might be wished that the * Oramus gladium Domini, & Gideonis nostri. The Harlot Theodote checked Socrates, saying, her power was greater than his, for she alured many of his Scholars, he none of her lovers. so this popery is a Theodote or Dalila. sword of justice were sharper against seducing Jesuits, that their haunts and harbours were stopped, places of entertainment scoured, and the female Hierarchy, which breeds many, were put down: for these serpents will first tempt Eve, the weaker vessel; and women soon induced, hardly reclaimed. So should God be served with more holy devotion in true religion, and our King and Country be freed from treason and rebellion. CHAP. VII. I Have a little touched the persons, as well Authors as Actors, showing that originally and ordinarily this sin of Treason flows from the sink or sea of Rome, because Cardinal r In his letter to Blackwell. Bellarmine would outface the world with, It was never heard of from the Church's infancy, that any Prince, though an heretic or persecutor, was murdered by the * sixth iaces tandem nostri discordia sacli. Pope's command or allowance: when it is showed that not only allowance or recognisance, but consent, content, yea head, heart, and all have joined together in the destruction of Princes: so that I may say to him, Tute-lepus es, etc. He hath delivered many treasonable positions, of deposing, degrading, exciting Arms, etc. and can a traitor be unwelcome to him? it may be so, for; Proditores etiam iis, qui mercede cond●cunt, invisi sunt, Traitors are hated of them who hire them, but they like the treason, if effected, and many times the * St. Becket, St. Saunders, both Traitors. Baron. Martyrolog. traitors too, and even canonize them for good members, whose pedigree in the hangman's heraldry is known to be base murderers, and abhorred traitors; it Is very strange, 〈◊〉. Si fur displiceat Verri? homicida Miloni? I had rather say with the Prophet s Hosc. 6. 9 Osee, As thieves wait for a man, so the company of Priest's murder in the way by consent, for they work mischief: and may say of their Priests as an old Poet speaks of their Pope. Illyric. vet. Poemat. Qui fore debuit gratia datinus, Factus est ecclesia ablat●●us: Of Grace who should be the Dative case, Is now become the Ablative of grace. A Bishop or Priest should be no t 1 Tim. 3. 3. striker or fighter, no warrior, no man of blood, no tutor to Traitors, no teacher of rebellion, to publish doctrine of King-killing: Oh but will some jesuit reply, It is abominable to kill a King: mark their evasion, or u Aeq●iuocatio simulatio 〈…〉 . equivocation: but a King excommunicated, or at least deposed by the Pope, is no King, no King in popery: then if he command, take * Potentiores, cum rogant, iubent. Cuivis potest accidere, quod cuiquam potest. him by the throat, presently In hunc Tarba 〈◊〉 ●…sa— They will have some desperate Ravilliacke, Chastell, or Gerard, to touch the Lords Anointed. Jesuits will compass Sea and land, Sollicitando, pollicendo, as Simo chargeth Crito in the Comedy, soliciting, promising, and persuading, no obedience is to be given to Kings excommunicated or deposed, as Parsons and Campian did after the Bull of Pius the fifth, and what follows? Rebellion in the North. Haec Cornua quibus ventilabis Israel, These are the horns which proceed from Papal Bulls, rebellion, treason; which if at any time it succeeds according to their expectation, they triumph in it, and say, Hic digitus Dei est, It was the Lords work: and as * Prou. 2. 14. Solomon of the wicked, They rejoice in doing evil, imitating Dyonisius, who after the robbing of a Temple, finding the wind and weather Prosperum scelus vocatur virtus. favourable to his ships, burst forth into this hellish voice, Ecce dij approbant sacrilegium, Behold the gods approve of our sacrilege: but let them know, that at last, Faux his speech, It was not God, but the Devil that hindered the work. though perchance too late, they shall find and confess, Inven: sat. 13. Nec surdum, nec Tiresiam quenquam esse deorum. God is not deaf, or blind, he sees all sin, Abhors all sinners, who delight therein. And therefore (you of the Church of Rome) who are, or should be guides for the blind, x Rom. 2. 20. iustructers of them who lack discretion, teachers of the unlearned, hate and abhor your former doctrine, the doctrine of Devils, in teaching disobedience to Gods Anointed, or to be yourselves actors, authors or fautors of so abominable practices, as King-killing: for know this, Religion with blood builded, will be in blood buried: and that voice from heaven concerning this Babylon shall be verified. y Revel. 18. 6. Reward her even as she hath rewarded you, and in the cup that she hath filled to you, fill her the double: For the Lord will condemn this great whore, which corrupts the earth with her fornication, Reu. 19 2. and avenge the blood of his servants shedby her hand. And you who style yourselves Lay-Romane-Catholikes, behold the persons, plotters of this treason, brought to a miserable confusion. Consider, ortum scelerum obitum sceleratorum, the birth of their treason, the death of these traitors, God confounding both scelera; & sceleratos, the Nemo impune malus. actors and their actions; Gods eyes are pure and abhor such practices, and likes not such who walk in the counsel of the ungodly: for both the works and the z Psal. 1. 6. way of the wicked shall perish. As for the final and eternal doom of the judge of quick and dead, upon these dead Malefactors, it belongs not to us to search after it; and say with * Greg. lib. 32. moral. Pope Innocent the 4. herd this voice a day before his death, Veni miser in judicium Dei. So these. Gregory, Divina judicia nesciuntur, non audacisermone discutienda sunt, sed formidoloso silentio veneranda, God's judgements are unknown to us, and are not rashly to be spoken of, but with fearful silence to be reverenced: he a Rom. 9 18. will have mercy upon whom he will have mercy. They that were apprehended, satisfied justice on earth, (yet mixed with mercy) so that for the persons I have no more to say, but end this in the Apostles words, b 1. Cor. 10. 6. 11. Now these are examples to us, to the intent we should not lust after evil things, as they lusted; and are written to admonish us, to beware of sin, and above all, such capital and crying sins as these. Sequitur Rebelles ultor à tergo Deus, God's plagues and punishments hang over Rebels heads, c Sen. Prou. ruina praecedentium docet posteros. Ex vitio alterius sapiens emendat suum, and therefore let others harms make all beware to fly from this sin of treason, as from a serpent. CHAP. VIII. 3. The Causes. THE motives or inducements which provoked these Practisers and Conspirators to invent this Tragedy, was only, and merely * Nequitiae classes candida vela ferunt. religion: they were no bankrupt persons, or discontented upon occasion of any disgraces done unto them; for than it might have seemed a work of revenge: but it was only (as they confessed) the cause of religion, which moved them to this Treason. A deplored and desperate religion Ecclesid non propagatur armis, sed propugnatur. Blood-red murder, and black conspiracy in white robes of religion. Preces, & patientia olim Christicolis arts, haec arma fuere. which must stand for a stalking-horse to practise rebellion. This colour of religion, like the Fowler's glass and feather, serves to draw some within the reach and net of treason, to lay snares to catch the children of God, and bring them to destruction. Grace uses no sword, Faith no knife, the Church no bloody tools, Non mactando homines, Christumque fidemque docere: Ecclesia arma ara, non laniena macelli, The Church by force the faith did never plant, Her Altar-prayers her Arms, she shambles want. But the * They make their Church Acheldama a field of blood. Church of Rome uses these tools, when their prayers can do no good they fall to weapons, and would seem to do the Lords work, in the destroying of the Lords people: far better were it for them to follow the counsel of d 1 King. 18. 24. Elias, to try themselves whether they be Baal's Prophets or no? to call upon the name of their God, to prepare a sacrifice, and see if the Lord will send a fire from heaven, as he did for e 38. Elias to manifest the truth of their cause and religion: but their prayers are so bad, invocating dead Saints, and adoring dumb Images, that though they cry like Baal's Priests from f 1. Kings 18. 26. morning until noon, not a voice or word can they get from their wooden gods, no fire from heaven; then they will fetch fire from hell, the hope of the plantation of their Romish religion shall be the ruin of an whole nation: for, Non stetisset A cruel and carnal religion savouring of a revengeful, spirit. nostra Troia, si cecidisset noster Priamus, for our Land could not have stood happy, if our Priamus, Prince, Peers and Parliament had been destroyed, as they intended. And indeed a long time these Pope-Catholike men have used a pretence of religion, by which goodly vizard they have practised most horrible butchery, cruelty, and abomination. It is lamentable which is of late g Polanus: Non est humano sanguine cretus, illum sed genuit praeduris cautibus horrens Caucasus, hyrcanaeque admorunt Vbera Tigers. Virg. Aenead. reported of Ferdinandus Mendoza a Spanish Catholic, who with his cruel company in Westphalia, spared neither sex nor age, no not them which submitted themselves: ripping up women's bellies, taking out their infants, and hung them about their Mother's necks, compelled the men with long famine to eat their own children, with such brutish butchery as is abominable. And so the Pope when he sent his secular arms the Spaniards among the Indians, under a fair errand to win Read Dr: White way to the Church. 1. part. pag. 360. them to religion, they used them in an heathenish, yea hellish cruelty; roasted them with fire, worried them with dogs, etc. so that in forty years space they destroyed (as h Polanus ex Bartholo. Casa. Span. Colo. pag 2. 13. etc. some write) fifteen millions of men, that is, 150 hundred thousand, wasted and unpeopled five times as much ground as all Spain containeth: But woe to them that build up Zion with blood, and jerusalem with iniquity, saith i Micah. 3. 10. Micah, Whose k Esay 59 3. hands are defiled with blood; the Lord will prepare them unto blood, and blood shall pursue them; except thou hate blood, even blood shall pursue thee, saith the Lord by the mouth of l Ezech. 35. 6. Ezekiel. But these imitate julius Caesar, (the first Emperor of Rome) who held a sword in one hand, and a book in the other, with this Motto; Ex utreque Caesar: So these Romanists will hold a sword in one hand, and a Bible in the other, changing the word, the sword of the spirit, into a material sword to murder men's bodies: but Caesar who shed much blood abroad, had his own blood m By Brutus and Cassius in the Senate house of Rome. shed at home. Yet Caesar was far of a more merciful mind; for as n Austen. ep. 5. Austen speaks of him, He gloried in nothing so much, as in pardoning his enemies, and gratifying his friends. Or they follow bloodthirsty Cyrus, who at last was slain by Queen Tomyris, and his head cut off, and put into a vessel of blood, with these words; Sanguinem sitijstit, nunc sanguine saturatus esta, Thou hast thirsted for blood, now drink thy fill: so these thirst for blood, Quem babit hic avide, quam bibit ante merum: As greedily he drinks men's blood, As men do wine, and thinks as good. But David, because he was a man of blood, might not build God a material Temple, and will you build Gods spiritual Temple with bloody hands? God abhors bloodthirsty and deceitful men: Deus non est autor eius, cuius est ultor, God is a revenger of such villainies, and what he affects, he will effect by good means. And therefore though Papists colour this treason under the cloak of Religion, and for the good of the Catholic cause, the Lord o Luk. 13. 27. will say to them; I know ye not, Depart from me, ye workers of iniquity. Then p Psa. 109. 29. shall they cover themselves with confusion, as with a cloak. And truly these fiery and furious jesuited Roman Catholics, mask and shroud their faction and treason under the cloak of Religion, as the Dominicans lurk under our Lady's frock; crying out, The Catholic Cause, and for the good of the Church; so that we may say, as once wittily Erasmus demanded, What is Charity? answered, It is a Monks cloak, for it covers a multitude of sins: So what is Popery? It is a cloak to cover a multitude of sins; and (as they say) Puritan sohismes are sown together with Sisters-thread, so Popish schisms are patched together out of the cloak of Rebellion, yet under the mantle of Religion: yet so far are these people from being ashamed of these things, or reclaimed from such practices, much less to repent for them, as that being apprehended for them, or having accomplished their devices, they are still insensible of sorrow, contrary to all other Malefactors; for as the Poet, — quid fas, juu. Atque nefas, tandem incipiunt sentire peractis Criminibus:— How good, or bad, their deeds were, they then see; When once their mischiefs accomplished be. But these would with Nero laugh, and leap to see our Bloodthirsty men do hate the righteous. Pro. 29. 10. Cities on fire: and as Guido Faux, the foreman of this fiery stratagem, being demanded, what he would have done, when as he had put fire to the powder, said; Go see the sport in the field: A voice fit for a villain, or a cruel Vitellius, who said, as q Tacit. Hist. lib. 3. Tacitus records it; Sepavisse oculos, spectata in imici morte, nempe Blaesi● He did feed his eyes with the dead spectacle of his adversary Blesus. But Caesar wept when the head of Pompey his enemy was presented to him, saying; r Plutar. in Caesar: id em dixit, non mihi placet vindicta, sed victoria. Ego Pompeij casum deploro, & meam fortunam metuo I lament Pompey's fall, and fear mine own fortune: but the enemies of Zion, as they have Crocodile eyes to weep and laugh at murdered objects, so they have devouring mouths, and teeth to water after such preys. I will not judge all of them to be of so bloody a disposition: for I presume some Jesuits, and Priests, and Monks, are like Aristippus, look for nothing but meat for their belly, and a maid for their bed; little busy their brains with other matterrs: or some may follow their study, which yet is not usual, especially among the secular Priests, whom the s Quodlibet 1. Art 2. Jesuits call; Ebrios, stultos, illiteratos, Ecclesia excrementa, Drunkards, Dolts, Dunces, the excrements of the Church: and the same secular t Import. Consider. pag. 3. Priests brand the Jesuits with infamous marks, Statistas', Atheistas, Machiavelistas, quot jesuitae, totidem judae, Statists, Atheists, Machiauclists, So many Jesuits, so many judasses. But indeed the least meddlers in these matters are the Monks, and therein to be commended; who if they were as careful to feed their brains, as their bellies, I should think them the best of the bunch: but herein they are faulty, being only as the Poet, Epicuri de grege porcos: Horat. Most of them sordid and stupid fellows, without any Natos homines abdomini. industry in labour, or generosity in life. And as long ago it was written of them, Liber Pater praeponitur libro patrum; Calicibus epotandis, non codicibus emendandis, Rich. Dunelm. Philobibl. c. 5. Indulget body studium Monachorum, Cantus ludentis, non planctus lugentis, Officium efficitur Monachale. Greges, & vellera, fruges & Horrea, Porri, & olera potus & patera, Lectiones sunt hody, & studia Monachorum: In a word, thus: One Bacchus more they love, than Muses nine; They fat their bellies, while their brains do pine. But to leave these, whom the Pope lest loves; for the Jesuits are his Pulli, & puppi, His Minions and Darlings, he knows them by their hands, as the Eagle knows his young ones by the eyes; a pen in one hand, and a poniard in the other, to write for him, and to fight for him. We will accuse no more, but the parties in view, whereof Faux should have been the Executioner; and as they say, An hangman must have a cruel heart: so this appointed wretch had a cruel heart, to count such a sight as this Faux speech, that the Devil, and not God was the discoverer of it. should have been a sport: and when he was apprehended, he discovered no signs of sorrow or repentance, except only that he repented for not being able to perform it. Nil Christus Domini, nil illi proxima Coniux, Nil Princeps Carolus charus, spes altera Regni, utraque nobilitas pietate insignis, & armis; Maiestasque loci, veterum tot Curia regum, Nil haec crudeli potuere obstare furori? Our royal King with his illustrious Spouse, That * Prince Henry then living. Decus olim, nunc dolor orbis, as Huntindon. Hist. lib. 7. said of Henry the first of England. Phoenix gone unto a better place; And next succeeding hope, Prince Charles his Grace, The noble Peers, the Prelates of God's House; And other Monuments, which might well rouse More fear, than fury: yet this vile Consort To blow up all with powder, counts it sport. The virtues (indeed vices) which were in Tigellinus, Nero's Secretary, were, as Tacitus names them, Cruelty and Luxury: so these abounded with the first, if not with the second. And yet they had no cause to move them to such cruelty: One of the specials of them, Percy, a Pensioner Improbus à nullo flectitur obsequio. in an honourable place; the others with worship & wealth in the Commonwealth, no penal Laws urged upon them, with many other provocations to peace, and amity. — Quorum si singula duram Some being about wicked purposes, do bow down their heads, and their inward parts burn with deceit. Ecclus. 19 25. Flectere non poterant, potuissent omnia, mentem: If some of these could not, yet all conjoind; Might well have turned to love, a lions mind. But all could not: for howsoever they made a show of obedience, it was counterfeit; o'er tenus, Honouring with lips, not hearts. They surely had received the Present of their Pope, long ago sent to his dear Children here, namely, the five wounds of Christ with this poesy; Fili da mihi car tuum, & sufficit: My son give me thy heart, and it sufficeth. Rome had their heart, England their hate; and we might of them have complained (had not the Lord helped) with the Prophet David; u Psal. 60. 2. Thou hast made the Land to tremble, and hast made it to gape, heal the breaches thereof, for it is shaken: Thou hast made us to drink 3. the wine of giddiness. Yet these could flatter with judas, Auc Rabbi, Hail Master, or, * Mat. 26. 25. Adulatio fallax crudelis est. Aug. lib. 2. contra. lit. Petil. Master is it I? Yet for all Syren-songs, let us look to ourselves; for Vi● fidus affectus, quorum diversa fides, saith Chrysostome: Whose faith is different, their fidelity is doubtful: Their words sweeter than honey, yet Vnlpina cauda semper prominet, rictus, & rugitus Leonem prodit; The Fox may be known by his tail, the Lion by his jaws, claws, and roaring: x Math. 7. 20. A Equivocationem esse utilem autem, & bonam prudentiam, & idea Martinus Navarrus Azpilcueta tract●tum de aequiu●catione, in gratiam Jesuitarum scripsit. By their fruits ye shall know them. Trust not their iugred speeches, for they have learned the language of the Low-Countries, I mean of hell; their art of equivocation, to speak one thing, and mean another: and you know by equivocation, judas and jesuits, may be taken for honest men. And how can their fidelity be good? (I mean them of their Clergy) for as every popish Bishop is sworn obedience to the Pope, and Sea of Rome, and to defend to death Rogalia Sancti Petri; The Regalities of Saint Peter: so in the English y Navarr. College of Rome it is a Statute-Law, or papal constitution, that whosoever do enter into it, he is q Consil. lib. 3. de Regular. cons. 1. bound to swear, after certain years (being perfectly jesuited) to return into England for the defence of the Catholic Faith, and there publicly or privately to preach the same. Now their Faith, which they call Catholic, granteth to their Roman Church, power to free subjects from all duty of obedience, as doth appear in the fourteen section, and seventh Chapter of their late Council of Trent, from which fountain flows: T●…: So that they will not submit themselves to any Protestant King in any loyal and faithful 〈◊〉 〈◊〉, as did in somelately appear in refusing the Oath of Allegiance; wherein his Majesty specially aimed, Separare pretiosum à v●…, As the Lord by z jer. 15. 19 Occasioned to exact this lawful oath upon this Powder Treason. jeremy, to separate the precious from the vile, to discern and distinguish the Pseudocatholickes of this Climate, from others of his sound and faithful subjects: And how I pray you was this oath impugned, by the Pope's Briefs, by Bellarmine, and others, accounting it unlawful, prohibiting all Popish Sectaries to accept it? which oath yet specially touched their allegiance to the King against the Pope's primacy pretended in temporal things, and but little the supremacy in spiritual things: so that they who are thus rooted, and unmovably grounded Clerks have nothing to do with Crowns: Religion turned into Statisme, will prove Atheism. B. Lincoln. in all the mysteries of the Church of Rome, believing the Pope, the supreme Head of all, having power to excommunicate Kings, to deprive them, to absolve subjects from allegiance, to give authority to kill Kings, and accounting such deeds done meritorious, are Clancularij proditores, Clancular Traitors, Schoole-Traytors; who though they live Vespertilionum instar, Like the night-birds in obscurity, and never reduce their Theoric into Practic, yet are they Traitors in Esse, though not in Actu. But to leave these, and to return again to our Powder-men, Traitors both in fore, and fieri; Claneular at first, their Chamber was a Mine under the Earth, but being discovered, than they showed themselves, Damonesmeridianis, Noon day Devils, and were * Psal. 91. 5. Sagittae volantes in die; Arrows that fly by day: for perceiving their purpose discovered, and treachery prevented, and disappointed of their private blow and blast, which should have been acted in * Dolus Apochryphus. secret; now they resolve to run a desperate race, and practise a public rebellion: And so gathering their Catholic Company, and pretending the quarrel of Religion (which they thought had had the virtue of a snow ball, to increase their number by tumbling up and down) and having gotten such provision of Armour, Horses and Powder as time would permit; they ranged about, as open, and avowed Rebels: The story whereof I omit to rehearse, because it is vulgarly known, and in a a Called A discourse of this late intended Treason. Book at large rehearsed. Well, the Catholic cause moved these to this cursed Treason, in which impiety behold their policy; for if their villainy had succeeded, (which God in his mercy prevented) they had devised to have laid all the blame upon the Puritans. The poor Puritans must have the shame of Papists Quicquid delirant reges plectuntur Ach●…. impurities and impieties: Here in they showed themselves to be Nero's brats, who when he had set fire on the City, laid the fault upon the Christians, as Tacitus writes of him; or as in old time, in the days of the ten persecutions of the Primitive Church, if any thing had befallen the world, even by God's hand, as plague, or famine, etc. all reproaches were put upon the Christians, and crying out; Christianos ad Leones, Cast the Christians to the lions: A shameful and shameless shift, to translate the infamy of so odious a fact upon the innocent: but it verifies the Proverb, Hoc calciamentum consuit Hystiam, Aristagoras induit, Hystaus hath sown the shoe, and Aristagoras Adagium in eos, qui callide sua malefacta in alios, reijciunt. Erasm. puts it on: but thanks be to God, Inciderunt in foveam quam fecerunt, The fact and fault, was known to be their own, and brought these delinquents to a shameful fall. Another policy they had pretended, appointing an hunting match against the time of this treacherous design, thinking with Esau to have brought dainty Venison to their Father, not Isaac, but Antichrist, and to have surprised the person of the Lady Elizabeth (now the Princely wife to the County Palatine of Rhine): Thus they showed themselves right Nimrods', c Gen. 10. 9 who was a mighty hunter, and in name also Nimrod-like, (who is by interpretation a * Jerome. Rebel) rebellious hunters, or rather Fowlers to lay such snares, but yet all may say with the Psalmist; d Psal. 91. 3. Escaped out of the snare of the Fowlers, the snare is broken, and we are delivered. Psa. 124. 7. The Lord hath delivered us from the snare of the hunter, praised be his goodness for ever. But to pass over their policy in this work of impiety, painted over under a pretence of restoration of religion: Is murder and massacres the seed of Rome, from which these seedesmen would fetch Religion? will the darnel of death produce the seed of life? For the public good Gods servants have wished themselves to be anathematized, but never others. Can God's Church be won, or wooed with swords, and arms? Indeed e Phil ostratus. Philip of Macedon led an Army against Byzantium, and said; that hearing of the beauty of the City, he was come to make love to her: but the Otator tells him, It was not the manner of Lovers to woo with instruments of war, but music. The City of God's Church will be won with no warlike Engines, the weapons of our warfare are not carnal, f 2 Cor. 10. 4. saith Paul; The Church of Christ was never planted by blood, except passively; and so * Tertullian. Quo magis sanguinis effusum, e● magis effloruit Ecclesia. Cyprian. Semen Ecclesiae fuit sanguis Martyrum, The blood of Martyrs, the seed of the Church: But these parties would build up their Church with blood actively, as if lately they had passed from g Deut. 11. 29. Mount Gerizim, to Mount ebal, to curse, and consume all. It is a weighty and worthy work to plant the Gospel, the glad tidings of peace, and no better way to do it, then by prayers and peace: but in this work the Papists ever used the wrong tool, labouring Theologi Romani argumenta ferrea, & ignea Spirant, non Scripta atramento, sed Sanguine. to make men Haeredes vineae, exhaeredes vitae: Dispossess them of life here, howsoever hereafter. If their arts fail, their arms follow: fit soldiers for Bacchus, who is described with bulls horns, Semper paratus ad feriendum, Always prepared to strike, and fight; but it is a pretty saying of one; Nemo ita tenetur inter duo vitia, quin ei exitus patet absque tertio, No man is so included betwixt two vices, but he may get out without making a third. If these men were so confident of the truth of their Religion (and none more confident than the ignorant) why did they not follow the Counsel of truth itself, h Math. 10. 23. if they persecute you in this City, fly into another: yet they had no cause to say so truly; why did they not forsake all, and fly to Rome? there were their hearts, what did their bodies here? or if Luk. 9 59 61. Valedicere jis qui domi sunt with him, they would first kiss their Father and Mother, before they would follow Christ, had a natural affection to the things on earth; yet why were they not willing with the Apostles to submit themselves to the higher Powers in bodily obedience, but in spiritual service, to say with i Acts 4. 19 Peter and john; Whether it be right in the sight of God to obey you, rather than God, judge ye. But how comes it to pass, that such laypapists of small knowledge, and less grace, should take upon them to be reformers of Religion? Were they extraordinarily called to this work, as k judg. 3. 15. 21. Ehud was to be a Saviour to Israel, in destroying King Eglon; or as l 2. King. 9 & 10. jehu in killing joram, and the stock of Achab? had the Lord said unto them, as to joshua, m Josh. 1. 2. 9 Arise, go over this jordan, fear not, nor be discouraged; for I the Lord thy God will be with thee, etc. They write indeed, that God and man had concurred, rather the devil and his Angels had consented, judas heart, Esawes hand, and Achitophel's head had all conspired. Concurrêre homines, sed quales? quip profani, Impuri, infames, scelerati, sanguinolenti, Horribiles medici, funesti, seditioss, Tales demissi coelo censores? A crew combined, but who? profane, impure, Infamous, wicked, such as all would cure With blood, and fire, Physicians that with powder Would blow up all diseases: cry yet louder, Heralds from heaven these sent the Church to plant, If God sent such, then God good men doth want: If such be good, in hell ill men are scant. But the Lord gave such no Commission, for, such wicked, and n Psal. 11. 5. him that loves iniquity doth his soul hate: the Lord o Exod. 23. 7. will justify no wicked men: nor employ them in any wicked action. But these had their Commission from the devil, and were at his command set to this work, and might say with Chrysalus p Plautus in Bacch. in Plautus. Insanum, magnum molior negotium, Ver●… possim rocte ut emolier. A mad piece of work I go about, And fear I shall not do it as jought. And because they failed in the performance of it, therefore manus manum fricat, one Traitor bemoans an other, Must mutuose scabunt. alas unfortunate Gentlemen, grieving that it was their ill fortune to have their hopes frustrated: for it is very true which q Sueton. in vit. Domit. 〈◊〉 obscrues, conspiracies discovered, will not be credited, or will be impaired by report, 〈◊〉 occisi● principibus, unless the Princes (the objects of their mischief) be slain: which if at any time it * Then ready to cry with Livy in another kind, Dij, hominesque illi affuere pugnae. lib. 7. come to pass, and the conspirator escape, how highly he is magnified, imitating a people of whom I have read, who worship judas for a God, because he did betray Christ to the jews to be crucified, by whose death comes salvation. Thus this Catholic cause should have produced a Catholic curse upon our Common wealth, but when they cursed us, God blessed us, defeated the devices of the wicked, dispersed these fogs, and mists of Satan's spirits, and made it manifest to all the world, that both their cause, and course was bad. Causa mala est, fructus edidit illa malos. For a r Matth. 7. 17. 19 corrupt tree bringeth forth evil fruit, and therefore were they cut down with the axe of justice, and were not God's mercy above all his works, cast into fire. CHAP. IX. Fourthly the Ends. WE are come to the last act of this intended Tragedy, the ends of it, which is almost without end. In their expectation, (though frustrated in the execution) they had set up Hercules' Pillars, Nil ultra, no human malice or mischief could reach any further: Hoc Scelus Abyssus, & ex Abyssu natum, A boundless prodigy sprung from the bottomless pit: I will not, nay cannot fully finish this task, only touch it. Magnum opus hoc moveo: maior reliquis datur ordo Nec recitare, nec reticere possum. Perficere in captum.— This point I only touch, and leave the rest To them, who are with greater gifts possessed. And so many learned men by Preaching, and Printing have laboured in this work, and still out of the store of matter this Subject affords, will annually spend their breath in the declaration of this devilish mischief, and delivery by Divine mercy, that I may forbear any large discourse. And truly if all of us, were as (some say) the seventy Interpreters appointed by Ptoloms, were put, in diversas cellulas, ●aman sio divisi, eadem scriptitarunt, into several Rooms, yet all separated, they writ the same things: which s Praefat. Hier. in Pentateuch. Moysi. & Authorem allegat Aristaeum, & Josephum, qui dicunt, eos in una Basilica congregatos, etc. S. Jerome thinks a fabulous figment: So if all of us were put apart, herein we should agree, and sing t Song of the three children. Verse 88 Verse. 89. with Ananias, Azarias, and Misael, Bless ye the Lord, praise him, and exalt him above all things for ever: for he hath delivered us from the hell, and saved us from the hand of death, and delivered us from the furnace, and burning flame (of powder) even from that fire hath he delivered us. Therefore, confess unto the Lord that he is gracious, and his mercy endureth for ever: wherein for better order sake to touch the Tragical ends, and dismal effects of this confused Babel, a monstrous, and multiplying Hydra of horrible desolation; (had not God's power and pity prevented this their intention and invention) we will part it into three Heads: all directly tending to overthrow: 1. The Temporal estate: 2. The Political estate: 3. The Spiritual estate of our flourishing Church, famous King, and fortunate Kingdom. O 〈◊〉 in terris anima, & caelestium inanes. Oh crooked minds, void of celestial grace, Who with such ruin would our land deface. I will begin with the two first; It would have subverted the Temporal and Political estate of the Kingdom. The effects of this Powder treason would have exceeded those mischiefs, which Caesar reckons to be the Sallust, Qua data porta, ruunt caedes, Scelus, undique Sanguis. fruits of Catilins' conspiracy, Rapiuntur virgins, etc. Virgins deflowered, Matrons made the objects of the victor's lust, children killed in their parent's bosom, houses burned, men murdered, all places full of weapons, carcases, blood, and lamentation: So who can tell, what mischief, what murder, what rebellion, what invasion, what rapine, destruction, and desolation would have been the fruits and effects of this barbarous Treason? it would have proved carnificinaregni, the very death, and downfall of Facinus aeterna flamma vindicandum. the Kingdom, and therefore may be called officina scelerum, the shop of all mischief, the vault of all villainy. Quid Rex, quid Regina comes, quid regia proles, Quid proceres, Sanctique patres, populusque fidelis, Quid tantum meruere mali? committere tantum In vos quod potuere Scelus? potuistis in unam Funera tot cumulare struem? tot corporalaetho Congerere, & tantum moliri caedis aceruum? What hath our King, his Queen, and Princely son, Our Peers and Prelates, and the people done To merit such a mischief? what offence Against them justly can you now commence, Which might provoke your malice to devise To murder them, as you did enterprise. No age can produce a project, proportionable to this Nulla ●…s vidit, audivit, cogitavit. immanity: Tyrannorum carbones, eculei, rotae, funes, fustes, cruces, gladij etc. nihil si ad haec comparentur: The exquisite torments of Tyrants not comparable with the fury of this truculent Tragedy. The destruction of Troy was lamentable, by fire and sword in the night: Virg. In●adunt urbem somno, vinoque sepultam. They invade the City buried in sleep, and wine, and at Fraus quâm vis odiosior. Cicero. unawares set upon them by a perfidious Treachery: yet there they might fight for their lives, and make resistance to revenge themselves. Idem. Aut versare dolos, aut certae occumbere morti. But herein these Traitorous Architects had so contrived their work, and world of woes, that with one blast, or blow, all to be consumed, and yet u Treshams' letter. Ictu oculi omnes, & omnia cuerti. not to see who hurts them: with a flood of fire to devour the choicest flowers of the world, the x Cant. 2. 1. Rose of the field, and Lilies of the valleys, the royal Rose with the rest of the regal stem: the noble Lilies of the land. Flos delibatus populi, Suadaeque medulla. The flourishing Nobility, most reverend Clergy, prudent and politic Gentry, all to pass the fiery region of corporal combustion, when as this fire should come out of the y judg. 9 15. bramble to consume the Cedars of Lebanon. So terrible a blow or blast it would have been to the Temporal welfare of the state of this Kingdom in general, to be z 2. King. 2. 12. deprived of the father, chariots, and horsemen of Israel, (rapt up in a whirlwind of fire) that it could leave nothing but lamentations to posterity, & wish with weeping * Ier 9 1. jeremy for an head full of water, and eyes fountain of tears to weep day and night for the slain of them: and none but monsters of men, habituated in villainy, and radicated in cruelty, would have an hand in so heavy a calamity: Then we all might always meditate of mournful Elegies and make large Commentaries upon jeremy's Lamentations, and cry with him, 2 Lament. 1. 1. How doth the City remain solitary that was full of people? she is a widow: she that was great among the nations, & Princess among the Provinces, is made tributary: she weary continually: she dwelleth among the heathen, and finds no rest; her 2. 3. 4. persecutors took her in the Straits. The ways of Zion lament, because no man cometh to the solemn feasts: all her gates are desolate; the Priests sigh, her Virgins are discomfited, and she is in heaviness, and might ingeminate a doleful ecce; Behold, and see if 12. there be any sorrow, like unto my sorrow, which is done unto me. I cannot apprehend the hundred part of the miseries of Vmbratilem eius speciem depingere nequeo. this intended mischief: for it would have made our land in face, though not in fashion, like the land job speaks of, b job 10. 21. 22. Terram ten●brosam, & opertam mortis caligine, terram miseria, & tenebranum, ubi v●bra mortis, & nullus ordo: A land of darkness, and shadow of death: a land of misery, where is no order, but horror: That day intended had been to our land, c joel. 2. 2. Thetraytors with Titus Vespasian cried, amici, dicus perdidi: uti refert S●… in ●ius vita. a day of darkness, and of blackness, a day of clouds and obscurity, none like it from our beginning, neither shall be any more (as we hope) unto the years of any generations. Our land had then been like a ship forlorn, her Pilot, Master, and Mariners gone; Her Top-gallant taken away, and they who sat at the Stern to guide, drowned in the Ocean; and then a tempest beating upon the ship, the wind, and weather driven her to the Rocks, in what peril and perplexity are all her mournful passengers? and might particularly cry. In medijs lacera puppe relinquor aquis. We are left in a torn and tottering ship, covered with waves of woe, no earthly comfort comes, only we pray to Christ, d Matth. 8. ●5. Master save us, we perish. This day intended would have proved a black, and bloody day to the Commonwealth of England, when as her principal pillars had been perished. The e Esay. 3. 2. strong man and the man of war, the judge, and the Prophet, the Prudent, and the aged: they had laid their f Matth. 3. 10. Axe to the root of the Trees, to hew down and cast into their fire, the chief Cedars, to stretch over us g 2. King. 21. 13. the line of Samaria, and the plummet of the house of Ahab, wiping England, as the Lord doth threaten jerusalem there, as a man wipeth a dish, which he wipeth, and turneth upside down: and so they would have wiped, or washed with blood our jerusalem, turning it upside down, that there should have been a general ruin of our flourishing Kingdom, Neque rex, nequelex, neque religio, resp. salva. King, Nobility, Church, Government, Commonwealth, all perishing in this prodigious powder confusion: First our King, the h Lament. 4. 20. breath of our nostrils, the anointed of the Lord, should have been taken in their nets, of whom we said, under his shadow we shall be preserved alive among the heathen: and then his most Princely Queen, posterity-male, the hopeful blessing of perpetual peace, the famous Peers, and Counsellors of state, with all other most noble Lords, Spiritual, and Temporal, the wife and worthy judges, Knights, Burgesses, and whole body of the Parliament house, (the head heart, eyes, brains, and vital spirits of the politic body of the Kingdom) all cut off at one blow, the kingdom left headless, heartless, hopeless, deprived of her directing jethroes': Dij, quibus imperium hoc steterat. Virg. The pillars, and supporters of this Christian Monarchy, and changed it to a confused Anarchy, than prevailing as Garnet the Archpriest, and Archtraytor prayed, Auferte gentem istam perfidam de finibus credentium, Take away Non pacem petimus, superi, date gentibus iras. Oratio Garn. this perfidious nation, meaning us Protestants, from the borders of true believers, understanding Romanists: ut laudes Deo debitas alacriter persoluamus, that we may praise God for the same joyfully. But such prayers of the i Pro 15. 8. wicked is an abomination unto the Lord; and though k Esay 1. 15. they make many prayers, the Lord will not hear them, because their hands are full of blood: the enemies to our King and Kingdom, l Lament. 2. 16. opened their mouths against us, saying; Let us devour them: Certainly this is the day that we looked for; yea, which they longed for: wherein they hoped to have m Psal. 124. 3. swallowed us up quick, when their wrath was kindled against us, to have overthrown the temporal and politic estate of our Kingdom, by the ruin of the royal Head, and the most noble members of the same; but the Lords eyes were n Psal. 101. 6. upon the faithful of the Land, to shield them under the shadow of his wings, when as the o 140. 5. proud had laid a snare for them, and spread a net with cords in their way, and set grins for them; then did the Lord deliver them from those evil men, and preserved them from those cruel men, and p Psal. 4. 23. recompensed them their wickedness, and destroyed them in their own malice: to move all God's people in great Britanny to say with Zachary; q Luke 1. 74. That being delivered out of the hands of our enemies, we should serve him without fear, in holiness and righteousness before him, all the days of our lives. Yea, this pernicious project had not only procured a fatal disturbance, and destruction of the temporal and 3. Spiritual estate. political welfare of the Kingdom; but also aimed to alter the State of our Religion, and to set up the abomination of desolation in the holy place, to establish the corrupt profession of popish superstition: this was the Helena for which these greeks contended. Then all of us might with the children of Israel led captive to Babylon, cry like them, By r Psal. 137. 1. the rivers of Babylon we sat down and wept, when we remembered thee O Zion: for than we should have lived in captivity to the Romish Babylon, and have sung the songs of Zion in a strange land and strange tongue. Then England should have been again, (as once s Math. Paris. one called it) the Pope's Ass, to bear his burdens in a miserable bondage. Those debauched and banished Popelings, Jesuits, Seminaries, and mass-priests, who can cry to their Images like Baal's Priests, t 1 Kin. 18. 26. O Baal hear us: lo, then u Gen. 21. 14. Hagar and Ishmael, not long since cast out with bag and baggage, reen tring again, insolently insulting over honourable Dame Sara, and would drive her and Isaak out of the family. What heart zealous of the glory of God, and religious to the pure Gospel of Christ, that would not with David * Psal. 6. 6. every night water his couch with his tears, to behold the Candlesticks of our Church, who hold the light of the word, broken in pieces, I mean, the spiritual labourers in the word, to be thrust out of the vineyard of the Church, and the loiterers of Rome, (harvest-men for Antichrist) to take the houses of God in possession? So that with David we might cry, * O God, thine enemies are come into thine Psal. 79. 1. inheritance, thy holy Temple they have defiled, etc. Rome's * Hic dolus est magnus, lupus est qui creditur agnus. wolves in sheeps clothing worrying the Lambs of Christ; Satan's Foxes running upon the mountains of Zion, and stealing away the souls of the simple, making them drunk with the dregs of the Romish grape enchanted with their Circe's cup, in which is the y Revel. 17. 4. wine of infection, spiritual fornication, and abomination. The people than should have been deprived of the pure river of the water of life, and for lack of the bread of life compelled to complain in the famine of their souls, like the distressed jews in the famine of their bodies. z Lam. 2. 12. Where is bread, and drink? where is the Manna which once was tasted? the word of grace wherewith we once were feasted? where are the painful Pastors of our souls who once refreshed us? fed our hearts with bread from heaven, and filled our cares with comfortable tidings of peace; who prayed for our souls with zealous spirits, and spent themselves like unwearied messengers in the work of the Gospel: Oh the Priests lips * Mal. 2. 7. which preserved knowledge, they are silenced and sent to their graves, expelled the Church, or put in prison, or turned to ashes in Popish flames; their a Lam. 4. 19 persecutors are swifter than the Eagles of heaven, who pursue them upon the mountains, and lay wait for them in the wilderness; they hunt their steps that they cannot go in the streets, their end is near; for 18. their days are fulfilled, their end is come. Oh this is come upon us for our cold love, and churlish entertainment of the Gospel, when we had free liberty to call one another; b Esa. 2. 3. Come let us go up to the mountain of the Lord, to the God of jacob and he will teach us his ways, and we will walk in his paths; but then we stopped our ears c Psal. 58. 5. like deaf Adders, against the voice of those charms most expert in charming; they d Matth. 11. 17. piped unto us but we would not dance, we then regarded not those songs of Zion and now both haps and harpers are e Psalm. 137. 2. hung upon the willow trees: our souls are starved with Latin Masses, we have no English Bibles, wooden blocks are called the laymen's books, we cannot see the way we should walk in, but must like blind men be guided by the spectacles of purblind guides: we must believe as they believe, and yet do not know what they believe: all ready to repeat that wishing voice of job, f job 29. 2. 3. Oh that we were as in times past, when God preserved us; when his light shined upon our heads, and when by his light we walked through darkness: all saying with Valerius, (though not in the same case) who when Caligula that monster was killed, and it could not be found out who had done it, Noble Valerius rose up, and said, utinam ego, would to God I had killed that monster: So will they cry, utinam ego, would to God we had killed that monster (which whisome we indulgently cherished in our bosoms) Ingratitude and Contempt of the Gospel, then while we had the same in plenty, and purity without commixtion of dross and darnel, trash and tars, we began with the Israelites to loath this Manna, g Num. 11. 6. & 21. 5. We can see nothing but this Manna, our soul loatheth this light bread: and now, Verbum amissum quaerimus invidi. We h Amos 8. 12. wander from Sea to Sea, and from the North to the East, to seek the word of the Lord, and cannot find it. Now the Lords complaint is verified upon us, i Hosee. 4. 6. My people are destroyed for lack of knowledge: the seeds-men of the word sent from the blessed k Math. 13. 3. sower, who broke up our stony hearts, and made them flexible, and did labour to l Dan. 12. 3. turn many to righteousness; they are taken from us, and now Virg. Fclog. Impius haec tam culta novalia miles habebit, Barbarus has segetes— Not Mass, but Mars-Priests in the Church's field, Possess the fruits which others labours tilld: These and more pitiful moans would have been fresh, and frequent in this land, crying with jeremy, m Lam. 5. 15. 16. 5. The joy of our heart is gone, our dance is turned to mourning, the Crown of our head is fallen, woe unto us that we have sinned; our necks are under persecution, we are weary, and have no rest. Our King, a n Esay 49. 23. Nursing Father to the Church and Commonwealth: Our o Lamen. 4. 2. Noble men of Zion comparable to fine Gold: Our reverend Prelates and Pastors, the p Math. 5. 13. 14. salt of the earth, and light of the land: the chief judges, and choice Gentry of the Kingdom, who were as q job. 29. 15. Custodes utriusque tabula perijssent. eyes to the blind, and feet to the lame. All the pillars of Church and Commonwealth, maintainers of the Law and Gospel, had perished in this intended Massacre: So that the r Math. 26. 31. shepherd being smitten, the sheep will be scattered; yea, sheep not having a shepherd will fall into the hands of wolves, who will devour their flesh and their fleeces. And look still further, and behold these powder-traitors (men nourished with tigers milk) who enterprised not only to procure a temporal, political, and spiritual overthrow of Church and Commonwealth, but also so far as in their power they could, seeked to procure the eternal death of body and soul, unawares s Vide Luther postil. maior. in Mat. 13. 24. by force of fire to part unprepared souls, and blow up with a fiery Dimittis bodies and souls before they could have time to say feelingly, Inmanus tuas Domine, O Lord into thy hands we commend our souls: herein showing themselves desirous to be bloody murderers, to murder the body with death temporal, and also to make away the soul with death eternal, which second death worse than millions of corporal deaths, Continet Myriad mortis: Prima mors animam dolentempellit de corpore, secunda mors animam nolentem tenet in corpore, as t De civit. Dei. lib. 21. cap. 3. Austen: The first death drives the pained soul out of the body, the second death keeps the unwilling soul in the body; for then men shall seek u Reu. 9 6. death, and shall not find it: for in life there is some ease, in death an end, but in the second death neither ease, nor end: Mors sine morte, finis sine fine. So that to draw all to a conclusion (which should have been the conclusion, yea confusion of us all) I may supply my defects in the description of this immatchable treason, with the Poet's excuse, Virgil. Non mihi si centum linguae sint, oraque centum, Ferreavox, omnes scelerum comprendere formas, Omnia poenarum peccurrere nomina possem: No tongue can tell, no pen descry This Map of mischief, the Powder-Tragedy. The Lord of Hosts, who * Psal. 120. 4. neither slumbers nor sleeps, who in pity and providence provides for the safety of his Church and Children, beheld our English Israel and Popish Amaleck, the members of the Church militant, and malignant, the one secretly plotting to blow up the other; but the Lord, against x Pro. 21. 30. whom no wisdom nor understanding, nor counsel can prevail, became an impenetrable shield, suffered not one of his servants hairs to be burnt with fire, but besotted these Traitors to communicate their counsels, though darkly to others; by which means they were discovered. And we are persuaded and confirmed of the all-saving protection of our good God towards his dear Servant, and our dread Sovereign; with the rest of the religious assembly congregated for the glory of his name, and good of his Church, in that Honourable House of Parliament: that if the Lord had suffered them to have made a further progress to the instant of that disastrous and dismal action, that he would have disabled the party, who with his unhappy hand should have kindled that fatal fire, as he did the hand of infamous y 1 Kin. 13. 4. jeroboam, in the very act of stretching it against the Prophet, it withered: or like the hand of z Sext. Aurel. Valens the Emperor, when he took his pen to confirm the sentence of Basils' banishment, strucken of God, shook, and shrunk, not able to hold the pen: So surely the Lord would have benumbed that accursed hand, which sought to overthrow Christ's Church among us: for it is as easy to pull Christ from Heaven, as to put his Church out of the Earth: Christ cannot be a bodiless Head, nor the Church an headless body; and though outward means of deliverance to us may seem defective, yet stand comforted and courageous, for the * Math 16. 18. gates of hell shall not prevail against the Church. It is a lame and halting confidence, which cannot go to God without the stilts and crutches of external means: for a 2 Pet. 2. 9 the Lord knoweth to deliver the godly, and in the very point and article of time, will be a present help in trouble. God came to b Gen. 3. 15. Adam with a promise in the time of despair, to Abraham with c Gen. 22. 15. supply in the time of sacrifice, to Isaac d Gen. 26. with relief in the time of famine and danger, to joseph e Gen. 41. with honour in the time of exile, to f 1 Kin. 19 5. Elias with comfort in the time of persecution, to g judg. 7. 2●. Gideon with help in the time of battle, to h Dan. 6. 22 Daniel with safety in the lions den, to i jonas 2. 10. jonas with release in the Whale's belly, to k Histor. of Susanna, v. 45. Susanna with life condemned to death, to l Dan. 3. the three Children with a protecting Angel in the fiery Furnace: yea, to this Kingdom of England with a most merciful preservation, near the time of the appointed Powder-destruction, to make all our English Israel always in all distresses and dangers, say with Moses; m Exod. 14. 13 Fear not, stand still, behold the deliverance of the Lord; which he showed unto you this day: —— Dies Ista Salutis erat, candore notabilis ipso. The Lord would not have this Powder-proiect to have power to burn one n Dan. 3. 27: hair of his servants head, or any smell of fire come upon them; yet caused some of these vault-pyoners to be wounded, and disfigured with powder; In quo peccarunt, in eodem plectuntur, Wherewith o Wis. 11. 13. Calix mortis multis praeparatus, perpetuus esset calix Benedictionis. they sinned, by the same they were also punished. So that all these extraordinary mercies of Almighty God summed up together, should have more than a Magnetical attraction, to draw all Christian hearts ever to praise his infinite goodness, and continually invite and induce all to a serious consideration and conservation of this admirable delivery from this intended miserable calamity: agnizing God, the sole and supreme cause in preventing of it, and therefore ascribing all the glory to him; who hath preserved still his Church in tranquillity, our King in glory, the State in safety, the Realm in prosperity. jutuere rupem, & erige ratem. The snares of death and destruction prepared by the wicked, were by the wisdom of our gracious God escaped, and the wicked p Psal. 9 10. Non est speciosa laus in ore peccatoris. were snared in the work of their own hands: A delivery deserving eternal Trophies of Triumphs: to glorify God with our prayers and praises, with our lips and lives; and never follow them, of whom the Apostle, who q Rom. 11 21. glorified not God, neither were they thankful: but may continually call up our hearts to this duty, and cry with the Psalmist, r Psalm. 56. 13. Come and hearken all ye that fear God, and I will tell you what he hath done to my soul: for he hath s Psalm. 56. 13. delivered our souls from death, and our feet from falling, that we should walk before God in the land of the living. Therefore, t Psalm. 66. 8. praise our God ye people, and make the voice of his praise be heard; and say with the children of Reuben, Gad, and Manasses, u joshua 22. 29. God forbid that we should rebel against the Lord, and turn this day away from the Lord, etc. And as the children of Israel after their return from the captivity in Babylon, and hearing * Nehem. 8. 3. Ezra read the Law (the joy of their souls) Ezra x 6 praised the Lord the great God, and all the people answered, Amen, Amen, lifting up their hands and bowing themselves, worshipping the Lord with their faces towards the ground: and Nehemiah with Ezra and the Levites tells the people, y 9 This day is holy unto the Lord your God: so let our English Israel delivered from the intended bondage of Babylon, hearken to their Ezraes' in the z 4. Pulpit, made for the preaching of God's Law (whereof they should have been deprived) and with their Priests praise the Lord, our great and good God, answering Amen, Amen, bowing themselves in all humility at the footstool of God's Majesty, annually celebrating the fifth day of November, with praises of thanksgiving, and saying, This day is holy unto the Lord our God. This * Exod. 11. 14. day shall be unto us a remembrance, and we will keep it an holy feast unto the Lord throughout our generations: we will keep it holy by an ordinance for ever; to remember this marvelous work of England's deliverance from the plotted powder-destruction, to a Psal. 106. 47. praise Gods holy name, and glory in his praise, singing and saying cheerfully with our tongues, and devoutly with our hearts, Blessed b Psal. 106. 48. be the Lord God of Israel for ever audever, and let all the people say, Amen, Amen. To the ternall and eternal glorious Godhead, Father, Son, and holy Ghost, one and the same God in nature, and number indivisible, invisible, invincible, our sole and sovereign protector, and preserver, God over all, blessed for ever, be all praise, power, faith, fear, glory, and majesty yielded by us, by ours, and by all his redeemed, for all his mercies in general, and for this special deliverance in particular, humbly, heartily, holily for ever and ever: Amen. Glory be to God in the high Heavens and peace on earth, Luke 2. 14. FINIS. A SHORT DISSUASIVE FROM POPERY: To all laypapists, who desire to be true servants to their Saviour, or good Subjects to their Sovereign. 1. Kings 18. 21. How long halt ye between two opinions? If the Lord be God, follow him: but if Baal be he, then go after him. Tert. de resurr. carn. Aufer haereticis quae cum Ethnieis sapiunt, ut de Scriptures solis quaestiones suas sistant, & stare non poterunt. Hugo de Claustro anim. lib. 1. Superstitio dicitur verae religioni superaddita falsa religion. Melancthon. Ex malo dogmate, & malis moribus, dignoscuntur lupi. By SAMVEL GAREY, a Preacher of God's Word and a perpetual petitioner to God for your happy conversion to God's holy Truth. LONDON, Printed by john Beale for Henry Feather stone, and john Parker. 1618. To the Right Worshipful Sir Philip Kni●et Baronet, and his worthy Lady, The Spirit of Grace, Truth, and Wisdom be multiplied. Right Worshipful, I Am bold, upon experienced acquaintance with your generous qualities, and gentle favours towards me, to send this unworthy Treatise to your worthy view. I know whose judgement it must pass, yet am fearless: not in a gross stupidity of mine own weakness, but in an hopeful presumption of your usual Gentleness: a disposition even naturalised in your courteous breasts, whereof I acknowledge with gratefulness the acceptable fruits of your long, and large love towards me, and for which I ever rest your thankful friend, and engaged debtor: in part of requital whereof, I have presumed to offer to you this Handful of my duty, and hearty love towards you, and under your worthy name to send it to the world, that they who are bettered by it, may thank you for it. A short Dissuasive from Popery, necessary for these Times, wherein you may behold in part some points of the corrupt Doctrine of the Romish Church, which is the common Mother of corruption & superstition: For that Church must needs be a Chapel of errors, which enlarge the sacred Canon with a Adferunt haeretici Apocryphorum Librorum multitudinem, ut stupefaciant amentes, etc. Iraen. lib. 1. c. 17. Apochryphalls, diminish b Cum ex Scripturis arguuntur, in accusationem convertuntur Scripturarum etc. ●raen. lib. 3. c. 2. Popery is a witchcraft of religion, teaching her people to eat their God, kill their King, subvert the Scriptures, adore Idols, Deify the dead, equalize their Pope with God, etc. the authority of the Scripture with Traditions, overthrow the Original with Translations, & pervert the Text with Glosses: as the Romish Church doth. Yea to maintain her errors, she conceals the light of Truth, the Scripture, from Lay people under the curtain of the Latin language; and even in the Schools among the learned she is put to poor shifts, often forced to conclude arguments out of mere Allegories, lame Similitudes, feigned miracles, naked names of Fathers, hired Testimonies of Schoolmen, and other debauched vassals and proctor's of the Roman Court, who with all artificial policy labour to adorn the Roman Harlot with painted trim, whereby the unwary young age of many (more credulous, then judicious) is deceived, and deluded. The whole subject of our former work, well perused, and indifferently weighed, doth give good light (looking upon her corrupt precepts, and cursed practices) to discover that smooky Kingdom of Antichrist: but perchance you may say to me with Seneca, c Ep. 49. Quidme torques, & lacer as in quaest●…bus? Subtilius est contempsisse, quam 〈◊〉, Why do you trouble me with such questions? it is more subtlety to contemn them, then to confute them. Worthy Sir, it shall not be, I hope, labour lost, if to your private contemplations you shall adjoin these short, and sacred speculations, specially penned for your service, and published for the be●…e of all who are willing to open their eyes to walk in Truth. I give all but a small kind of taste in these points of Popish fragments; if any man's appetite long for it, I dare promise him hereafter more full dishes. The Lord give unto you a Christian care in the profession of the Truth, which with a sincere heart I have preached unto you; and perfect your first Progress in the grace of God, to the holy Sanctification, and happy Salvation of your bodies and souls for ever. For which mercy and grace, to be bestowed on you, I shall ever unfeignedly pray to God, and rest, Your Worshipes' poor Orator in Christ. Samuel Garey. A SHORT Dissuasive to all laypapists, who desire to be true servants to their Saviour, or good subjects to their Sovereign. I Having finished, yet in great weakness, our former work, wherein I do humbly crave of all sorts a friendly and favourable construction and acceptation: and there still remaining a few pages unwritten, I thought it not labout lost, if I did annex some common, yet courteous direction to the laypapists of the land to dissuade them from the corrupt Doctrine of the Church of Rome, unto the which they are induced by the enchanting allurements of Popish Priests; men whose learning and wits are tempting baits, yea bawds, a Gen. 38. 14, etc. Thamar-like prostitute themselves, so that they may have children, they will deceive their own father judah; as also by the ignorance of these Lay-disciples, whose right eyes of knowledge they thrust out, as b 1 Sam. 11. 2. Nahash the Ammonite would have done to the men of jabesh Gilead; depriving them of the word of knowledge, the Scripture, and saying, It c Mart. peers. de Trad. pag. 44. was the devils invention to permit the people to read the Bible, as one of their fide writes: and therefore the d Index lib. prohib. Reg 4. Church of Rome forbiddeth the reading of it among the people: By which means, oh woeful means, and to cry with their own e amman. Sa. Aphor: verbo parochus. pag. 298. Com. Doctor to their Clergy for it, (woe to our Parish Priests, woe to our Bishops, woe to our Prelates) they have brought in such a flood of prodigious ignorance, as that many of them are as ignorant, as that Knight was; of whom Claudius f In 2 Tim. pa. 118. Esp●ncaem tells of, who being demanded his belief touching the holy Ghost, answered, he knew not whether there was an holy Ghost, or no. So that their followers being so blind, not able to judge of colours, & wanting the word of Truth, the Scripture, x Scripturarum authoritate res cum re, causa cum causa, ratio cum ratione concertet. Aug. contra man.. lib. 3. c. 14. in the tongue they understand; which is the lapis Lydius, the touchstone to try the truth from error, divina statera, as g De Baptis. contra Donatist. Henry the second of England, said to the Pope's Legate, having killed a Stag in hunting, Look Lord Legate, how fat the Stag is, and yet did never hear a Mass. Augustin calls it, the divine balance to weigh truth from falsehood; it is easy to wind such into selfe-losing labyrinths, and to drive them with their painted clothes like woodcocks into their nets, and to go with them with Domitius Chalderinus (yet he learned) who when he should go to the Mass, accustomed to say, Eamus ad communem errorem, Let us go to the common error: So these are content to go to Mass, the common or Catholic mother of all Bastard errors. The attractive motives which draw many to fancy and follow the religion of the Church of Rome, may be reduced to three Heads. 1. The Antiquity: 2. The Universality: 3. The Unity of that Church: which three (if they could be found there) were of powerful consequence to move reverence; but neither of these can be found there: for the modern Roman Church, which coins so often new h Bulla Pij 4. Super forma juramenti professionis fidei. Creeds, and Articles of faith, and is revolted from herself in substance of doctrine, is no more like herself in her primitive State, than Lais the Courtesan is an honest woman. I could demonstrate this I say without controlment, if I were purposed to write a common-place-booke of Controversies in this point; but it hath been handled so largely, and learnedly by other Divines of our Church, The Church of Rome is ancient, not her errors: neither do we differ from it, wherein it is not departed from itself. that I may at this time forbear any long discourse. I will but touch it: and instance this I write, how the modern Church of Rome is swerved from herself, not only from the Truth, which primitive Rome embraced, but also varied from herself, declining into heresy, innovating those Articles, and dogmatical points of faith (as they count them) which in the process of her fall she professed: it might be specified in most of the points of Doctrine she maintains at this present time, but I will rest with these few, for I write but an Epitome. 1 Example shall be in the Sacrament. At i Geo: Cassand. deafen: lib. de office: Pij viri. the first the people received the cup, as well as the bread, for the space of a thousand years: yea, afterward, the Romance Church commanded the wine to be consecrated, that the lay-people might fully communicate, saith k Lib. de Eccle. observat. c. 19 pag. 388. Micrologus: most and the best Papists liked this well, that the people should communicate in both kinds; but afterward, the Council of l Sess. 13. §. item ipsa. Constance forbade it, and after that, the Council of m Bohemis concessit eam facultatem: teste Aen. Syl. in hist. Bohe. c. 52. Pope Gelasius calls the taking away the Cup from the Laity, Sacrilegam mutilationem, A sacrilegious mangling of the Sacrament. Basil released the decree of Constance to some; and after that, the Council of Trent, the mint of errors, confirmed it again, and deprived the Laity of the Cup: Sect. 21. c. 2. So that this point of Doctrine, now maintained in the Church of Rome, can plead no antiquity, being now so oft renewed, put up, and put down; and their most ancient Liturgies show, how the people received the wine, as well as the bread: and this custom (saith n 3 Part. Thom. qu. 80. Art. 12. q. 3. Caietan) endured long in the Church, and as o Ouand. 4. p. 221. one of their Church say; It were better if this custom were renewed again. 2 Example in Transubstantiation. Transubstantiation lately brought into the Church, and made a matter of faith by a silly Pope Innocent the third, in the Lateran Council, within these 400 years: and the p Soto. 4. d. 9 q. 2. Art. & 4. Suar. tom. 3. d. 5. §. 1. Papists themselves say, this opinion is very new, and lately brought into the Church, and believed only upon the authority of the Lateran Council; and speak so uncertainly, and inconstantly in this point, and do so stagger, & interfere in their opinion herein, q Scot 4. d. 11. q. Bell. Eucher. lib. 3. c. 23. confessing that there is no Scripture to convince it, unless ye bring the Church of Rome's exposition; so that hitherto we can see no great antiquity, nor good universality in their doctrine. 3 Example in Pope's supremacy. The Council of r Sess. 4 & 5. Constance, and s Sess. 2 & 18. Basil decreed. That a general Council was of greater authority than the Pope: but long after that, the Counsels t Con. Later. sub Leon. Sess. 11. of Lateran and Trent decreed contrary. The Counsels of u Act 16. Chalcedon and x Sext Synod. in Trull. can. 36. Constantinople, make the Bishop of Constantinople equal with the Bishop of Rome: yet now he arrogates a supremacy above Bishops, above Counsels, above Kings above all; his title no less than universal Bishop: yet y L. 6. Ep. 30. Gregory who * A papa ad concilium non appellan dumb: jacobatius de Concil: lib. 1. Art. 1. Nu 36. was Pope of Rome, saith; I hat he dare confidently say, He is the forerunner of Antichrist in his pride, whosoever he be that calleth himself universal Bishop: but this smoky pomp of pride the Pope now likes well enough, and makes it an z Rulla Pij 4▪ super forma juramenti professio fidei: in fi●e. Article of Faith to swea●e obedience to his primacy; and he that denies this, denies Fidem Catholicam, The Catholic Faith, faith Bellarmine. I might here produce other examples of Popish Doctrine, crept in by degrees; as their abominable Image-worship brought in by the second * Act. Zonar. Tom. 3. pag 9 Council of Nice: the first restraint of Priest's marriage by Pope Siritius, the doctrine of the merit of works lately by the Schoolmen, as a Sacrament: tit. 1. ca 7. p. 30. Waldensis writes: Their prayers to the dead, Pope's pardons, Purgatory, (a Platonical, or poetical fiction) Auricular confession, with other like trivial trash, which if they have any colour of antiquity, yet they have no colour of verity. And what is antiquity without verity? Saint b Cyprian: Ep. 74. Cyprian tells us; Consuetudo sine veritate, est vestustas erroris, Continuance without truth is the antiquity of error: And c syp. lib. 2. contra gentes. again, Non hom ines consuei ●dinem sequi ●porter, sed Dei veritatem, We may not follow the custom of men, but the truth of God: for as d Lib. de veland Virg. Tertullian, Quodcunque contra veritatem sapit, hoc erit haeresit, etiam consuetudo, Whatsoever is contrary to truth, is heresy, even custom and antiquity. e Epist. ad, Philadelphias. Ignatius writes, that he heard some say; Nisi evangelium in ●nt quis invenero, non credam Unless I find the Gospel among the Ancients, I will not believe it: P●gani (saith f Aug. nou. & vet. test. qu. 114. Austen) Antiquitatis causa, se verum tenere contendunt; The Pagans for the cause of antiquity, contend they hold the truth: If antiquity might carry it, the jews g Bellar. de Eccle. milit. lib. 4. c. 5. §. in omni: ex Judaeis coepit Christiana religio. might carry it from the Christians. The Church of Antioch from the Church of Rome: for so saith h Lib. 2. de rom. pontiff. Bellarmine; Petrus Antiochiae Cathedram suam aliquandiu tenebat, priusquam ad Romam eam transtulisset, Peter did set his Chair at Antioch, before he translated it to Rome. Indeed the woman of i john 4. 20. Samaria pleads antiquity to Christ, our Fathers worshipped in this mountain, and ye say; that in jerusalem is the place where men ought to worship: so say our laypapists, Our Fathers worshipped God with Images, with the Mass etc. But Christ will say to them, as to that k 22. woman; ye worship that which ye know not: Away with your wicked and will-worship, I will be worshipped according to my word. The great hindrance (saith the jesuit l De salute Indorum: lib. 2. cap. 18. Acosta) to the plantation of the Roman Faith among the Indians, Ex inveterata consuetudine proficiscitur, proceeds from their ancient custom, wherein before they were enured, and from it hardly reclaimed: and as the jesuit m Lib. 4. epist. 1. Rochardus King of Frizeland by Wolfranius persuaded to be baptised, having one foot in the Font, asked, whither went most of his Predecessors? To Hell, said Wolfranius, than he Rectius est plures, quam pauciores sequi: The very answer of many Papists. Fulg. lib. 3. Xaverius saith; Indi, ne Christiani fierent, hanc causam afferebant, so à maioribus suis semper cultores extitisse, etc. The Indians, that they should not be made Christians, alleged this cause, that they had always been worshippers according to their Forefathers. The same is the answer of many Papists. We serve God as our Fathers did, and yet the Lord saith to all, n Ezech. 20. 18 19 walk not in the ordinances of your Forefathers, neither observe their manners, nor defile yourselves with their Idols: I am the Lord your God, walk in my Statutes, etc. Men should not do, as the most do, but as they must do: God doth not say, walk as others do; but, o Esay 30. 21. Haec est via, ambulate in ea, This is the way, walk ye in it Truth is not to be tried by antiquity, or universality, but by the Scripture: Nabuchadnezars' idolatry graced with p Dan. 3. universality, only three do gainsay it. In a word with Cyprian, Multitude errantium non parit errori patrocinium, An erring multitude doth not patronize error. It hath been a long time the calumny and reproaches of Popish Priests (men who have an infirmity to void excrements at their mouth) to defame our Church with an Where was our Church before Luther lay with Bora? cry these Catholic calumniators: Our Religion a rag torn from their coat. upstart novelty: where was your Church before Martin Luther's time? We do not fetch our Religion from Martin Luther (a worthy man) but from the Scripture, from Christ and his Apostles: we want no antiquity, having the Scripture; your q Greg. Valent. Analys. lib. 1. c. 16. jesuit will tell you so much, Sanctarum Scropturarum summa est antiquitas, etc. The Holy Scripture is of the greatest antiquity, and that Church, whose doctrine agrees with it, is most ancient. Yet Martin Luther is more ancient, than your Tridentine Fathers, and brood of Jesuits, the Atlases to support your falling Church. But many hundred years before Luther's days, there wanted not famous and zealous men, who resisted the corrupt doctrine of the Church of Rome, the persons, and the points, the time when, in all Ages are compendiously recited, by a judicious and very learned r Doct. White: first part of the way to the Church. Digress, 52. Divine of our Church, to whose Book for brevity sake, I refer my Reader. The nakedness of the Roman Diana was discovered long ago, for which dscovery many good men have been Acteon-like hunted by bloody hounds to death. Corruptions spread by degrees, Et tanquam cancer See D. Willet: Com. upon 11 Chapter of Daniel. pa. 449. serpit, as Espencaeus; creeps stealing like a Canker, infects one part, than another. Such hath been the malady of the Church of Rome, their creeping corruptions canker-like, first one part, than another point, that it is hard to set down the precise time, when these corruptions engendered. The greeks debated long on this problem: The ship Argos, wherein jason sailed for the golden Flecce, after the Plutarch. voyage ended, was laid up in the road for a Monument: where decaying by degrees, it was repaired by pieces anew; in the end, the whole substance of the vessel extinct, and nothing left, but only the reparations successively made. Now the question was, whether-this ship (suppose it Peter's) were the same that he sailed in when he lived, or an other renewed? and whether can any man tell, when such a piece was added, such a part supplied? And if this cannot be so precisely showed, doth it follow infallibly, that it was the very Argosy: wherein jason sailed? So in this case, their ship, their Church, so often peeced, so many new points added, every Pope almost changing his Predecessors decrees, abrogating this point, and augmenting it with another, that it is indeed a new ship, and can justly plead no great antiquity. And for universality, and unity in Doctrine, no Church so much divided. We do read, how Popes usually have condemned that, which other Popes have confirmed: Counsels contradicted that which others have concluded. Their outcries in Schools, Pulpits, Consistories, one against another, makes their division and difcord audible: That we may say of them, which f Lucian in Timon. Lucian of the old Phlosophers; With the noise of their disputations, they have so filled the ears of jupiter, and made him deaf, that he cannot hear their prayers. How irreconcilable are the jars and contentions Vide Rhenanum Papistam: Scholar in Luc: Senec. de morte Claud. §. facilius inter Philosophos. Corpore de Christi lis est, de sanguine lis est, Deque modo lis est, non habitura modum. of Scotus, Aquinas, Egidius Romanus, and others? that they imitate the wranglings of the old Academics, Stoics, and Peripatetics. Have they not Families of the Schoolmen, wherein every one professeth his particular Sect-Master? Thomas, Scotus, Occam Durandus, both Masters and Scholars, have spent their lines and lives in opposition. The Dominican and Franciscan Friars, many ages quarreling about the conception of the Virgin Mary. Their writers sharping their pens one against another, Armachanus against the Friars, the Jesuits, and secular Priests one against another: Catharinus against Caietan, Catharinus and Soto one against another: Pighius, Gropper, B●rus, Peresius, Cassander, Hosius, Almaigne, etc. great pillars of Popery, some fourscore years ago, are now by late Jesuits contemned and confuted: who knoweth not (saith t De gra. lib. 1 c. 3. Bellarmine that Pighius in many points was miserably seduced by reading Caluins Books? and of Gropper, and other Divines of Collen he u De justif. lib. 3●… cap 3, saith; Their Books have need of the Church's censure. Yea, are not the writers of the last stamp, even Bellarmine, Gregory of Valence, Stapleton, Suarez, Vasquez, Molina, Egyptians set against Egyptians, every one against his brother, etc. Esay 19 2. Baronius, etc.: up to the ears in contention and faction among themselves? Bellarmine confuted by Bar●layus, Suarez, Carerius, Marsilius; yea, Bellarmine hath often confuted himself by contradictions. Suarez confuted by Vasques, Baronius by Mariana, etc. Yea, this Kingdom is so Suis & ipsa Roma viribus ruit: Hor. divided among itself, that we presume, and this presage, it shall not long stand. They that would further behold this Camp of the * judges 7. 22. Midianites, sheathing their swords in their neighbour's sides; let them read the work of that learned and reverend Doctor, D. Hall, in his Book called the Peace of Rome. And yet the Papists with might and main exclaim at factions in the Church of England, to whom we may say with our Saviour; Hypocrita, eijce primùm Trabem de oculo tuo, x Math. 7. 5. Hypocrite, first cast the beam out of thine own eye, sweep clean before your own threshold, before you blame spots in others. They tell the World what an implacable discord and dissension is betwixt the Protestants and the Puritans, (a name we scarce know, and is proper to none, but only unto Jesuits, who think themselves so pure, that they will arrogate to be of the society of jesus:) But we may truly say, that which they shall never say; That Cum jesus judas, etc. in the Church of England there is universality and unity in substance of doctrine and religion, and in circumstance we have, or hope for a general uniformity. But they want these, and yet of late they have a new policy, to purge and raze many of their own dead Doctors, to speak that in their graves, they never thought on in Many Popish Books are made right Anatomies their studies; putting out that which they printed; and putting in that which the Authors never purposed: Thus have they served Caictan, Gratians Gloss, Ferus, Polydore, Lodonic●…Vines, etc. And to this end serve their Indices Expurgatorij, Indices Expurgatorij of all sorts. ●●elgi: Hispan. Lo●…, etc. To purge away their best blood, and leave them nothing but skin and bones: And thus have they served Andreas Mazius Comments, and jansenius Harmony upon the Gospel; yea, whom not, if he hath touched never so tenderly the sores of Rome, this is the medicine to help the malady. But I would this punishment had been only inflicted upon their own Doctors, and that they had never laid their correcting hands in corrupting the Fathers, of whom they have a long time boasted, (the Fathers, the Fathers, are all of our side): but these are but wind and words and as he said of the Nightingale, Vox est praeterea nihil, A mere voice, and nothing else, for these will use the Fathers, as Solo● his Friends or as Merchants use figures in Accounts for hundreds, if they please them for Ciphers, if they cross them and truly the ancient Fathers of the best esteem spea●e little or nothing on their side in any fundamental points, and difference twixt them and us except they have dieted and given them vomits and purgations; except they have so done to them, as Clement the eighth did to his Predecessor Sixtus Quintus, corrupting that his correction of the Bible by a new Translation, which one called a new Transgression; and they have herein so falsified many of the Fathers, and foisted in other counterfeit Fathers, that it puts me in mind of a Pope's jester, Pogghius speaks of▪ who when he told the Pope tales to make him sport, did it standing behind a cloth, for being outfaced: So the Fathers, who speak for them, must stand behind a screen, mantled or mangled by their correction. So that taking away these desperate shifts, which the Church of Rome useth, there will be found no great antiquity universality, or unity in the Doctrine of the Church of Rome. But to leave these and other motives (allectives to many to love the Church of Rome) for I did not intend to muster up all their motives, wherewith they fight against us; for so I should send out a Ship, and not a Pinnace; I will rather mention a few marks and apparent tokens, whereby these children may justly misdoubt their mother to be an harlot and in part palpably perceive her corruption: Her first whorish mark is, her blasphemy against the 1 Mark. Scripture, being that woman in Saint john's vision. a Reu. 17. 3●… sitting upon a scarlet coloured beast, full of the names of blasphemy: and that in four respects; first her blasphemy and contempt of the Scripture appears, because the Church of Rome maintains, that all things necessary to Diabolicum est, extra divinarum Scripturarum authoritatem aliquid divinum putare: Theophilus lib. 2. Paschal. salvation are not contained in the Holy Scripture; and that the best part of true religion is known by unwritten traditions, and that these traditions are to be received with the same reverence and affection, wherewith we receive the Scripture, as the b Sess. 4 decret. 1. Council of Trent decreed. Many things belong to Christian Faith, which are not contained in the Scripture openly, nor obscurely, saith c Loc. lib. 3. c. 3. pag. 151. Canus. The greatest part of the Gospel is come to us by tradition, very little of it is committed to writing, d Confess. Petric. c. 92. pag. 383. idem jac. Simanch. Instit tit. 24. n. 36. & 37. saith Hosius: The e D. 40: si papa. in Annot. Margin. Canon Law, set out newly by Pope Gregory the 13. saith, that men do so reverence the Apostolical seat of Rome, that they rather desire to know the ancient institution of Christian religion from the Pope's mouth, then from the holy Scripture. Their works are full of such words, by which all may see their blasphemy, comparing traditions of men with the infallible word of God. 2. Their mouths are full of bitter and irreverent speeches against the Scripture, calling it f Censur. Colon. p. 112. Pigh. cont. 3. a nose of wax, to be writhed this way, or that way; a dumb judge, as Pighius terms it, dead g Peres. de Tradit. praefat. ink, as another: yea Bellarmine h Bel. de verb. dei lib. 4. ca 4. their great Doctor saith, the Scripture is not simply necessary: or as i Eck. enchir. c. 1. prop. 4. Eckius, we must live more according to the authority of the Church, then after the Scripture: or the Scriptures without the k Chem. exa. part. 1. pag. 47. authority of the Church are no better than Aesop's fables. And often they will deny the Scripture itself, as Catharinus accuseth Caietan their great Cardinal, (called by l Sixt. Sen. bibl. l. 4. in Tho. vius. them an incomparable Divine, and the most learned of all his age) who doth charge him m Catarrh. adverse. nova dogmat. Caiet. pag. 1. & inde. for denying the last chapter of Marks Gospel, some parcel of S. Luke, the Epistle to the Hebrews, the Epistle of james, the second Epistle of Peter, the second and third of john, the Epistle of Jude, all which are Canonical: they will deny the scripture if it make not for them, & say with n Eck. de ecclesia. Eckius, Scriptura sine ecclesia authoritate non est authentica, The Scripture without the authority of the Church, that is the Pope (for so Gregory of o Disp. theol. tom. 3. 1. pag 24. Valence saith, by the Church we mean her Head, that is, the Roman Bishop) is not authentical. 3. They make their Pope judge over the Scripture; whosoever resteth not on the doctrine of the Bishop of Rome, as the infallible rule of God, from whom the holy Scripture takes her strength and authority, he is an heretic, p sylvest Prior. contra Lutherum. saith one of her side. The Pope q Henr. doct. magist. sacr. palatij Romae. ad legate. Bohem. sub Faelice Papa. may change the holy Gospel, and may give to the Gospel, according to time and place, another sense. We are bound to stand to the Pope's judgement alone; rather then to the judgement of all the world beside, saith r De planct. eccls 〈◊〉 lib. 〈◊〉. art. 6. Aluarus Pelagius. The Pope's s Dist. 19 in Canonic. & gloss. ibidem. The Council of Trent forbids all other interpretation of the Scripture, then that which agree with the Romish Church. Sess. 4. rescripts and decretal Epistles are Canonical Scripture. If any man have the interpretation of the Roman Church, (that is, the Pope) concerning any place of Scripture, although he neither know nor understand, whether and how it agreeth with the words of Scripture, yet notwithstanding he hath ipsissimumverbum Dei, the very word of God, saith t De expresso verbo Dei. Hosius: voices most odious to all the Fathers whom they boast of, to name but one, S. Chrysostome * Concio. 4. de Lazaro. saith, Scriptures sacris potius credendum, quam omnibus hominibus in mundo, We must believe the Scripture before all the men of the world: and not to cleave to the Pope's exposition, for as the same x Chrys. in cap. gen. 2. homil. 13. Father, Sacra Scriptura seipsam exponit, & auditorem errare non sinit, the holy scripture expounds itself, and will not suffer the hearer to err. Their Cardinal Cusanus hath written a book, which he entitleth, De Authoritate Ecclesia & Concilij, supra, & contra Scripturam, of the authory of the Church, and of a Council, above and against the Scripture; with many others who have vomited out blasphemous speeches, and would infringe the authority of the word of God, robbing it sacrilegiously of her all-sufficiency, and bestow it upon their Pope, the Master of the mystery of iniquity and heresy. 4 They prohibit the people to read the Scripture, and odiously exclaim against us, as y Bel. de verbo dei, lib. 〈◊〉 c. 15. Bellarmine, & the z Rhemists prefac. Rhemists, because our translated Bibles be in the hands of every husbandman, artificer, prentice, boy, girl, mistress, maid, man: and for the maintaining of their practice to deprive the people of the word, they would colour it with certain paradoxes. 1 The Scripture makes heretics. 2 Ignorance is the mother of devotion. 3 Images are the laymen's Books. 4 They must believe as the Church believes implicitly. Christ * john 5. 39 commands all, Search the Scriptures: but they say, The Scripture makes heretics. Paul saith, Let the 〈◊〉 C●…. 3. 16. word of Christ dwell in you plenteously, but they say, Ignorance is the mother of devotion: b 1 john 5. 21. john saith, Babes keep yourselves fram images, but they say, They are the laymen's books: c Habac. 2. 4. Abakuk saith, The just shall live by his faith, but they say, You shall live by another man's faith: believe as the Church believes, and do not know what the Church believes. Their doctrine to the Scripture is as opposite as heaven is to hell, and therefore would not have the people acquainted with the Scripture. It is lamentable to read how impiously they write in this kind, their great Cardinal and precedent in the Trent Council, d De expresso verbo dei. p. 91. Hosius saith, It was fitter for women to meddle with their distaff then with God's word. So e Confut. resp. Whitak. rat. 5. p. 148. They take away the word, & give them dross, Infoelix lolium, & steriles dominantur avenae. Durae●● God hath left them, not the books of the Scriptures, but Pastors and Doctors. They take away from the Christian Soldier his weapon, scriptum est, and in stead thereof give him traditum est, a wooden dagger, pictures, legends, and fables, f Ier 2. 13. forsaking the fountains of living waters, and dig them broken pits that can hold no water. They imitate the malicious g Gen. 26. 15. Philistims, who stopped the wells of Abraham and filled them up with earth, to put their memorial out of mind, so that they might challenge the ground: so these stop the veins of life found in the Scripture, with the earthly dross of traditions, legends, Satan's songs, to make a merchandise of ignorant souls, and to starve them with a famine of God's word, as if the contents in If the light of the Scripture might freely shine, than Popery would soon vanish. Spanish proverb. Potos sotos devotos. Ignorance is the Grandam of all error. Con. Tolet. 4. Can. 24. the Scripture, were like the mysteries of the goddess Ceres, which might not be revealed; making the bread of life like the showbread, whereof it was lawful for none to eat of it but the Priests only. To colour this Gorgon with a cleanly vizard they say, Ignorance is mother of devotion; Pessima matter est (saith Austen) itidem pessimae duae filiae; falsitas, & dubietas, illa miserior, ista miserabilior, illa perniciosior, ista molestior, Ignorance is the worst mother, and her two daughters worst, falsehood, and doubtfulness; that very wretched, this more miserable, that more pernicious, this more troublesome: but they make much of this mother, for she is the upholder of the Pope's chair. Pythagoras said well, Above all take care to keep thy body from diseases, the city from sedition, and thy soul from ignorance: But we may say to these popish Interpreters of the Law, as our Saviour did to the pharasaical, h Luk. 11. 52. ye have taken away the key of knowledge, ye enter not in yourselves, and them that came ye forbade. I have the longer insisted upon this mark (a red lattice to show the house of the great i Revel 17. 1. whore, which sits upon many waters) by which sign I may say, Pulchrum est digito monstrari, & dicier, haec est: The second meretrician mark, is her outward face, 2 Mark. pontifical pomp and government. How unlike is her Pope to Peter? Peter arrogated no primacy, no Episcopal universality: painful to k Acts 2 14. 3. 12. preach the word, never meddling with the temporal sword: To feed Christ's l john 21. 16. sheep was all his joy: he never had Emperor hold his stirrup, or kiss his toe: never deposed King from his Crown: never freed subject from obedience: he gave himself no other title, but an m 1 Pet. 〈◊〉. 1. Apostle of jesus Christ. He never gloried in these smoky titles, n Bel. l. 2. de Ro. pont. cap. 31. Vicarius Christi, sponsusecclesiae, the Vicar of Christ, the husband of the Church: o Idem ibidem. § Primo quia. universalis Episcopus, & caput Ecclesia, Universal Bishop, Head of the Church: or as others style him, lumen orbis, the light of the world, or vicedeus, in the room of God, not a mere man, but mixed; with other Luciferian titles, which by me are elsewhere touched: his usurped prerogatives and power they may that will find in Bellarmine's books de Romano pontifice: yea as (some say) the Goats of Candie have all their eyes fixed upon the canicular star when it ariseth in the Horizon: so all popish eyes fixed upon this star of Rome, homagers to his chair, all their tongues saluting with Gallinae fillus albae. Peter and the Apostles were no fishers of Gold, as it may be said of these Popes, praedam quaerunt, non animas, they fish for silver, not for souls: Innocent the third, a Pope of Rome told Aquinas, being in his Gallery among his gold, that Peter could not show so much gold when he said, p Acts 3, 6. silver and gold have I none: to whom Aquinas gave a good answer and said, your Holiness cannot do that which Peter said, and did to the cripple, surge & ambula, arise and walk. How unlike are Rome's Cardinals to Christ's Apostles? State, pride, ambition and policy are their four cardinal Platina saith in the life of Damasus the second, that only ambitious fellows did invade S. Peter's seat, & he saith in the life of Silvester the third a Pope, that he who prevailed not in learning and holy life, but in bribery & ambition, even he alone did obtain the Popedom. Vide Dr. White 1. part. Way, digress. 53. p. 419. virtues: Their style, ego & Rex, I and the King, their purple hat and scarlet habit will scarce give way to regal robes. The pride, ambition, and vainglory of the Roman prelacy hath been taxed in most histories: yea their own side hath condemned them for these sins, and are branded with these marks by Cusanus, Zarabella, Marsilius, Occam, Duareaus etc. Their selling of Pardons, & symoniacal corruption hath made it a common byword, — omnia venalia Romae, Templa, sacerdetes, altaria, sacra, coronae, Ignis, thura, preces, coelum est venale, deusque: At Rome all sacred things are to be sold, Temple, priests, prayers, heaven and God for gold. Yea many of their great Pope's simoniacal, heretical, boys, yea the feminine Pope joan was no honest Pope: yea their own q Ba●…an. 908. n. 6 Baronius saith, that a notable strumpet to Adelbert marquess of Tuscia, prostituting her daughters to the Popes, did create Popes at the pleasure of the strumpets: and he cries r An. 912. n. 8. out: How filthy was the face of the Roman Church then, when most powerful, and withal most sordid whores bore all the sway at Rome, and their lovers were thrust into Peter's seat? At this day (as we read) the Pope hath a pension from the stews at Rome; Were he like Peter, he would abhor to foul his hands with such stinking gain, or enrich his coffers with an harlot's hire: rather s Acts 8. 20. with S. Peter say, Thymony perish with thee: or with our Saviour to the women taken in adultery, t john 8. 11. Go away and sin no more; and not to give them a toleration or dispensation for fornication. To leave this point, as the Poet left Rome, with this verse: Roma vale, vidi, satis est vidisse, revertar, Cum leno, meretrix, scarra, cinaedus ero. Oh Rome farewell, I have seen, and seen too much, Return I will, when turn, bawd, whore, or such. The third mark may be this, That there is no point of our faith, but many learned in the Church of Rome approve 3 Mark. the same; and no point of Papistry by us confuted, but some of the chief of their Church have disliked, as well as we; that we may say to them as our Saviour did to that bad servant, u Luk. 19 22. The Papists find this ttue, & therefore have purged the elder Papists books, & corrected those points, or wholly razed them out. Vide Indic. libr. prohibit. p. 25. §. 3. Ex ore tuo te judico, of thine own mouth will I condemn thee. Thus the division of the tongues and people of Babylon are a means of the plantation and edification of God's jerusalem. This point hath been demonstrated in the chief questions betwixt them and us, by many learned Divines of our Church, and excellently verified and declared by Doctor Morton, a singular ornament of our Church, in many of his works, but especially in his first and second part of his Catholic Apology, wherein he hath overthrown the points of Popery of the chiefest difference by the affirmations and assertions of the best learned Papists, to whose labour in this point I refer the judicious Reader. The fourth mark is this: That many main points in 4 Mark. popery are absurd, and even against common sense, and the light of nature. What man endued with mother-wit, can persuade himself, that the Pope is judge and Lord over the Scripture, Church, Counsels, and all the world: and that in his breast there is an infallibility of not erring, when as common and continual experience speaks the contrary? What likelihood is there in the doctrine of transubstantiation, Corpus Christi, nec in quantum corpus, nec in quantum unitum divinitati hoc habet, ut sit in pluribus locis simul. Aquinas dist. 27. qu. 1. Vis excidere gratia? acta tua merita. Aug. in Ps. 31. that the Priest should pull caelum in caenam, Christ's body with all his dimensions put in a little box, and the same body be in several places and parts at one time? What colour of truth can there be in the doctrine of works of Supererogation, that a man can merit more than is needful for him, and that this his overplus of obedience, by the Church's dispensation, is beneficial to other, who want this plenitude? when as our * Luk. 17. 10. Beggars craving an alms show their wounds, & wants, but Papists their works to challenge heaven as a debt. Idem est fingere multos deos, & sanctos mortuos invocare Melancthon. Saviour saith, When ye have done all those things which are commanded you, say, we are unprofitable servants. To pretermit their ridiculous ceremonies which Kemnitius well terms Sarcasmi Diaboli, as christening of Bells, sprinkling of holy water, Exorcisms, Annealing, spitting in the baptizeds mouth, creeping to the Cross, praying upon beads, etc. or their doctrine of praying to the dead, who can neither hear nor help; or their many * Non opus est patronis apud deum. Chrysost. hom. de profect. Euangel. mediators and intercessors, when as Paul saith, There is but one mediator between God and man, which is jesus Christ, 1 Tim. 2. 5. If any man sin, we have an advocate with the Father, jesus Christ the righteous, etc. 1 john 2. 1. or their * Their souls they seem to gain to God, & sacrifice their bodies to the Devil. shrift is turned to bawdry. Cor. Agrip. de vanit. c. 64. auricular confession and absolution of their sins, yet the very Pharifies could faith, Who can forgive sins but God only? Luke 5. 21. or that saying of Mass, or singing Dirges for the dead, could benefit the dead? as well writes S. x Lib. de bono mortis. ca 2. Ambrose herein, qui hic non aocipit renaissionem peccatorum, illac non ha●…, he that doth not receive remission of his sins in this life, shall not find it in the life to come: and as S. y Contra Demetrianum tract 1. Cyprian, H●e vita 〈…〉, ●…t tenetur, etc. Here life is to be lost or got, after death, neither Masses, Dirges, or Auc-maries' are available. How repugnant to a good man's reason is their popish equivocation, to dissemble the truth with a mental reservation. How do they follow the counsel of z 1 Pet. 2. 1. Peter (of whom they boast) who commands them to lay aside all dissimulation: or as S. * Eph. 4. 25. Paul, cast off lying, and speak truth every man to his neighbour? but the Father of lies will not have his children to speak truth: this doctrine none but Atheists, Machiavelists or Jesuits can commend. Not to touch all the fringes or fragments belonging to this whore, wherewith she is appareled, I will but handle four of her relics, four points of popery, which in my weak apprehension are dislonant to common reason, much more to Christian religion. 1. Her Latin service: 2. implicit faith. 3. worshipping I will a littlelook upon, scarce touch the poisonous pommel of the chair of pestilence. of Images. 4. Pope's pardons: a touch and away, not taste of her cup, for it is full of poison, no not primis labris degustare, only look upon it, and see how ugly it seems to common sense (excepting eyes, and ears, for therein popery is a bewitching Lady, fair images for the eyes, and sweet music for the ears) like the book given to a Revel. 10. 9 john, sweet in the mouth (sweet to carnal and natural men) but bitter in the belly, very sour to the soul, which is sanctified and shall be saved. 1. Popish Latin service. What possibility is there that Service or Prayers said in a tongue which the people understand not should be profitable to them? As the b 1 Cor. 14. 14. 19 Apostle, If I pray in a strange tongue, my understanding is without fruit: and the same Apostle, I had rather in the Church to speak five words with my understanding, than ten thousand words in a strange tongue: and again, Except ye utter words that Cap. 9 have signification, how shall it be understood what is spoken? for ye shall speak in the air, and the Apostle seems upon purpose in the whole chapter to condemn this Ezra the Priest did read the Law to men and women to hear it, and understand it, Nehem. 8. 2. point, which chapter, 1 Cor. 14. I commend to all lay Papists to read it, yet in their mother Tongue, except they understand the Latin. To pray in an unknown tongue, is not to pray, but to prate like a Parrot: and yet the Tridentine d Sess. 22. c. 8. Council decreed, Non expedire ut divinum officium vulgari passim lingua celebretur, not expedient that Divine Service should be celebrated in the vulgar tongue, and they call it an intolerable Intolerabilis Lutheranorum error, etc. Azor. Ies. instit. Moral. lib. 8. c. 26. error of the Lutherans who think the contrary: And this doctrine of Luther, who requires a known tongue in Divine prayers, Diaboli calliditatem sapit, saith their c Senen. bibl. lib, 6 ann. 263. Catharinus, savours of the Devil; rather this speech savours of the Devil. And truly these Foxes in this chase have been so hunted out of all their blind holes of ignorance, and unable to uphold this Babel of Barbarism, that they are at last brought to a very desperate defence, to produce but two of their Champions, who have drawn out their weapons for the defence of this cause. Their jesuit Salmeron, and Cardinal Bellarmine: f In 1. Cor. 14. disp. 3●. § 4. obijcitur. Salmeron saith, Finis proprius divinorum officiorum non est populi instructio, & adificatio, sed potius cultus Deo debitus, The proper end of Divine duties is not the instruction and edification of the people, but rather a worship due to God: I will not vouchsafe an argument, but say with that reverend g D. Morton. 2. part. Catho. Apolo. lib. 1. c. 24. Deane, Hoc est causae perditissimae ultimum refugium, desperationis plenissimum, omnis authoritatis, & rationis praesidijs destitutum, This is the last refuge of a most wretched cause, full of desperation, and void of all authority and reason. h Bel. de verbo dei. c. 16. §. obiectio 4. & § 2. obiectio. Bellarmine saith almost the same words, usus precum praecipuus non est aedificatio, aut consolatio populi, sed cultus Deo ab ecclesia debitus, the chief use of prayers is not the edification or consolation of the people, but a worship due to God from the Church, and so that God do understand the tongue, no matter whether men do or no: a strange argument: God knows our wants before we pray, why then should we pray at all? or make our petitions to him, and yet know not the tenor of our petitions? Never did any Illam orationem Deus non exaudit, cui bo●●, quando psallit, non attenlit. Gregor. Church teach the people to pray for that which they do not understand, but the Church of Rome. Yet they themselves confess it, were better if the service were in the vulgar tongue, yet will not suffer it: as i Bell. supra. Bellarmine, Est melius ad consolationem orantis, It were better for the consolation of him that prays: melius ad instructionem ut preces intelligantur, say the k Rhemist. in nowm Testam. Rhemists, better for instruction, that the prayers should be understood and l Caiet. in 1. Cor. 14 Caietan, better for the edification of the Church; ad fructum devotionis conducibilius, saith m Aquin. lect. 3. in 1. Cor. 14. Aquine, more convenient for the fruit of devotion: and so their Cardinal n Christ. instruct. p. 212. & Tho. lect. 3. in 1 Cor. 14. Contarenus saith, The prayers that men understand not, want the fruit which they should reap, if they understood them. Yea themselves o Hard. art. 3. sect. 28. confess, That in the time of the Primitive Church the people in the vulgar tongue did celebrate their divine service: In primitive ecclesia benedictiones, & caetera communia fiebant invulgari, saith Lyranus in the Primitive Church benedictions, and other common duties done in the vulgar tongue: nay p Bel. lib. 2. de verb. Dei. c. 16. § Idem etiam. Bellarmine goes further, Longo tempore post, tempore Chrysostomi, ac Cypriani, ac jeronymi, ea consuetudo valuit, long after that, in the time of Chrysostome, Cyprian, and Jerome, this custom, to celebrate sacred things in the vulgar tongue, prevailed. The cause which the Trent q Sess. 22. c. 1. Council allegeth, why all divine service should be in the Latin tongue, is this, mos generalis ecclesiae habet, ut tantum tribus linguis, hebraica, Graeca, & latina celebretur, The general custom of the Church hath been, that in these three tongues, Hebrew, Greek, and Latin, it should be celebrated: In the Primitive Church and long after, no such custom, by their own confession: and if any tongue, rather the Hebrew, the most ancient; but the Hebrew and Greek originals of the Scripture are by them little regarded, and the vulgar Latin translation of the Scripture is by the Council of r Sess. 4. Trent canonised, charging all to use it, as the authentical text in all their readings, disputations, sermons, and expositions, and that they do not reject it upon any pretence whatsoever. Yea the s F. Simen. bibl. Complut. in prolog. Bishop of Toledo putting forth the Bible in divers languages, printed the Latin between the Hebrew and Greek, saying, he had placed them as the two thieves on either side, but the Roman, or Latin put in the midst between them, as jesus Christ: and yet I think never did the sun see any thing more defective and maimed then the vulgar Latin thus by them extolled. I could with my finger point at gross corruptions therein, but I may spare that labour, their own tongues shall tell it. Their own Bishop t De opt. gent interpret li. 3. c. 1. 2. 4. 6. We acknowledge that there be many faults in our Latin edition of the bible, etc. sixth Senen. bibl. sanct. lib. 8. p. 365. Lindan saith, it hath monstrous corruptions of all sorts, scarce one copy hath one book of Scripture undefiled: many points translated improperly, abusively: with many other learned Papists, who might be named, complaining of several additions, detractions, falsifications, depravations, and barbarisms of the vulgar Latin, now by them preferred above the Hebrew and Greek copies. Well, if the Lay people may have this Latin Bible read unto them, yet understand never a word of it, and other Church prayers, they think this service is sufficient which is but a little better than vox porcorum, or mugitus boum, then crying of hogs, or the bellowing of bulls: for it is the comparison of u De summo bono, lib 3. c. 8. Isidorus, Quid potest strepitus labiorum ubi cor est mutum? oratio sine devotione, est quasi mugitus boum, what is the sound of the lips, the heart silent? Prayer without devotion is like the roaring of oxen: what devotion or feeling is in that mind which is senseless of the words of his mouth? a senseless petitioner, who understands not the sense of his petition. If a wavering minded man shall receive nothing of the Lord, as * jam. 1. 7. james, what shall a silly sot obtain, who is both inconstant and ignorant how to pray, and what to pray for? his Pater noster etc., or Credo indeum will stand him in small flayed: Satan Let every man make his prayer to God in his native tongue. Origen. contra Celsum, lib. 8. in all his shop of fraud hath not a craftier guile to erect his kingdom of iniquity, than this accursed policy: Therefore let all men who fear God and desire his favour to hear their prayers, follow S. Paul's rule, x 1 Cor. 14. 15. Pray with the spirit, and understanding also. 2 Implicit saith. The Church of Rome which rocks her children in the cradle of ignorance, tells them implicit faith is sufficient for them which is the faith of Asses, as images are fit books for Idiots. The description of implicit faith I will fetch from themselves who know best the true image of this their false Idol: Implicita fides est credere, secundum quod credit Ecclesia, unde non omnis Christianus tenetur illos articulos fidei scire explicit, sed tantum clerici, saith their y jacob. de Graff. decis. lib. 2. ca 8. nu. 16. own writer, Implicit or enfold faith is to believe as the Church believes, so that it is not necessary for every Christian to know those Articles of faith explicitly, but only Priests: a strange faith, only devised to suppress knowledge, and to countenance ignorance: so z Bell. de Justif. lib. 〈◊〉. c. 7. §. judicium autem. Bellarmine, fides melins per ignorantiam, quam per notitiam definitur, Faith is better defined by ignorance, then by knowledge. In their Church a Lay-man may believe by a proctor, or by a Priest explicitly, but he that thus believes by a deputy, shall go to heaven by an Attorney. * Apolog. translat. by stap. par. pag. 53. This is implicit faith to believe in general, all that our holy mother the Church believes. Dionys. de 25. qu. vnic. p. 215. & Altisiodorensis, sum. li. 3. tract. 3. c. 1. q. 5. This is Card. Allens rule for the unlearned, to keep themselves in the faith of the Catholic Church, though they know not that faith. Defense of pardons. In princip. Staphilus relates at large a Collier's faith, which Collier at the point of death, and tempted of the Devil, to know his Belief, said, I believe, and die in the faith of Christ's Church: urged again, what the faith of Christ's Church was? answered. That faith that I believe in. Thus the Devil receiving no other answer was vanquished. This implicit faith, rather fancy, is that folly which they would have their laity to love, excluding knowledge from the nature of faith, and make a naked Assent sufficient for salvation. Thus these Soule-thiefes' do not only put out the Candle of knowledge, the Scripture, and put it under a Bushel, lest it should descry them, but would extinguish all light of grace, their Creed, which doth condemn them: To believe as others believe, or as the Church believes, and yet know not the belief of the Church: a purblind faith to save the blind. They teach the people not to trouble themselves with searching into the mysteries of Christian religion, or points of faith, but say, (as their a Rhem. annot. Luke ●2. 11. Rhemists tutor them) that they will live, and die in that faith which the Catholic Church teaches, and this Church can give a reason of the things believed: a very quick way, if it were a good way: but God requires a distinct knowledge of the points of our faith, to be able, and b 1. Pet. 3. 15. ready always to give an answer to every man that asketh a reason of our hope, and faith: not to have the particular knowledge of our faith locked up in the Church-chest, but in our own breast: not to send to Rome, or the Pope for an answer, to ground their faith on, for they may be dead, before their message be delivered, or an answer returned. This implicit faith was in no request in c Dial. cum Tryph. justines' time, who writes, that such as could no letter on the book, understood all the mysteries of faith: and indeed it is most necessary for all Christians to know, and learn the fundamental points of faith, which in the Church of Rome by the unlearned cannot be attained: for how should any know that which is propounded to him in an unknown tongue? how should he understand his Creed, that knows not a word in English of his Credo. It is expounded to them, may some say: Worthily I do warrant you: when as many of their Priests, and some of their Popes could not be Latin expounders. Their expositions like their Legends (commonly-read by them in the Church to the people) full of monstrous lies: d Bar. an. 1028. n●. 5. as, the Virgin Mary came down from heaven to visit sick S. Fulbert, and gave him her breasts to suck; and e Gold legend. that Saint Francis used to preach to Birds, and instruct them, who did hear him with great devotion, etc. Good: stuste, to be read in the Church, yet this read in the mother tongue, that they might learn this apace; but the book of truth, the scripture, read in an unknown tongue, to believe that implicitly: still they labour to imprison the people in the dungeon of ignorance, and superstition: It is heresy for a Lay-man to dispute in a point of faith, saith f Naua●●. manual. cap. 11. 〈◊〉. 26. Navarre: Neither g Magi●. Geograp. pag. 104. will they suffer the people to read any books, which examine their religion. If any write honestly against their errors, their congregation of Cardinals serves on them a Prohibition, commit them to the prison of suppression: If Lara speaks of jupiters' lust, her tongue must be cut out: the people may not look upon their enemies in the open face; nay their these Bishops, and learned Priests, who should know light from darkness, are not permitted this privilege, without a h Concedi iis lecti onem, qui ab ordinario facultatem obtinuerunt. Bell. de verb. dei. c. 16. §. respondeo inprimis. special Licence therein obtained: and their Authors must be of the Roman stamp, or first purged, before they may peruse them. Whereas our Church gives free liberty to all to read privately their books: Veritas non quaerit angulos, truth seeks no corners: and were they not conscious of the guilt of their own cause, they would never take this course: to deprive the people of the word, and read it in an unknown tongue, or tell the people an implicit faith is sufficient. Thrirdly, worshipping of Images. I am come to the third monster of this i reve. 13. 1. Beast, and I am loath to touch it, for the very jews abhor it, Their worshipping of Images: the book of God every where cries k Deut. 27. 15. Religio nulla est, ubi simulachrum est: Lactant. lib 2. de origen. Erroris. ca 19 woe to them that worship any carved Images. Cursed are all such: and to show the vanity, and iniquity of Image-worship, I first recommend to every Lay-papist to read soberly, and diligently the Chapter of Esay, namely the 44. And whereas these Papists commonly excuse themselves with this answer, we worship no Images, but only they serve us to put us in remembrance of God. First let them know, that if they will follow the Doctrine of their Tutors, and I fear they follow them too much, they must worship them with a divine worship: the old schoolmen (saith the jesuit l Vasq. lib. 2. de adorat. disp. 1. cap. 3. & ca 8. Vasquez) do say, Imagines Christi esse colendas adoratione latriae: The Images of Christ are to be worshipped with the highest adoration: their jesuit m Azor. Instit. lib. 9 ca 6. §. Tota haec. Azorius saith, Constans est Theologorum sententia, imaginem codem honore, & cultu coli, quo colitur id, cuius est imago, It is the constant opinion of Divines, that the Image is to be worshipped with the same honour and worship, wherewith that is worshipped, whose Image it is. Is not this I pray plain idolatry? Bellarmine's n Lib. 2. de. trium. Eccles. c. 2. in princip. thesis stultitiae plena. proposition herein is this: Imagines Christi, & Sanctorum venerandae sunt, non solum peraccidens, vel improprie, verum etiam proprie: The Images of Christ, and Saints are to be worshipped, not accidentally, or improperly, but also properly: yea the second o Con. Nic. 2. Act 7. Council of Nice decreed that Images are to be worshipped. Their late p Con▪ Trid. Sess. 25. Council of Trent saith, and commands all to do it with Divine honour: So that we truly say, that whosoever is a true Papist, is a true idolater: yea their own writers who write sparingly therein, testify as much: Dici non potest, quanta Idolatria apud rudem populum alatur per Imagines, Saith q Cor. Agrippa. lib. de vanit. ca 57 Agrippa and * Lib. consult. art. 21. Cassander, it cannot be expressed, what great idolatry is nourished among the rude people by Images: Yea as r Polyd. Virg lib. de invent. cap. 13. Magis fidentes divis, quam deo. Episc. Espens. i● 2. Tim. 3. an other, Sunt bene multiqui Imagines colunt, non ut figuras, sed perinde quasi ipsae aliquem sensum habeant, magisque iis credunt, quam Christo, There are very many, who worship images, not as shapes, but even as alive, and more trust their Images, than Christ: Manifestidus est hoc, quam ut verbo explicaripossit, Saith s Cassand. ubi supr. Cassander, This is more manifest, then can be expressed in a word: Dum imaginibus exhibent latriae cultum, Saith t joh. Gers quaest. de negligen. praelat. num. 7. Gerson, while they offer to images the worship of Latria. Let not u Praefat. lib. de Beatit. Sancto. Bellarmine outface men with, Quis Catholicorum divinum honorem imaginibus unquam detulit? Who of the Catholics ever offered divine honour to Images? no true Catholics ever did it, but Papists do it: and he, with many others teach it: councils, which they account general, have decreed it: indeed the Synod of Frankford condemned the Nicene Council for it, (yet Papists fain would shift that) but it is manifest against them: for all the learned know, that Charles the Emperor did assemble a Council at Frankford to condemn the second Council of Nice, which had brought in the worshipping of Images: as the book x Praefat. circa Med. Amplector Sanctas & venerabiles Imagines secundum seruitium adorationis, quod consubstantiali Trinitati Emitto, & qui sic non sentiunt anathemati submitto: lib. Carol. pag. 382. Anno. 1549. of Charles the Great speaks. There was brought forth the question touching the late Synod, concerning the adoring of Images, wherein it was written, that they should be cursed, which did not give the same service and adoration to the Images of Saints, which is given to the divine Trinity▪ This the fathers of Frankford justly despised. This is acknowledged to be true by Hincmarus, Ado, Vrspergensis, Rhegino, Aimon, Aventine, etc. their welwilling writers. The late y Sess. 25. Council of Trent commands the same. Their schoolmen, and Divines teach the same: as Tho. 3. p. qu. 25. art. 3. & 4. silvest v. Latria. n. 2. Turrecremata. 3. p. de Consecr. Crucis. n. 2. and Waldensis, Caietan, Gregory of Valence, Bellarmine, Turrian, Andradius, Possevina, Saunders, etc. — Magna comitant caterua: All worthy Writers for wooden worship. But how odious are such idolatrizing Masters and scholars to God and good men? Irenaeus z Lib. 1. ca 24. places this among the heresies of Carpocrates, and the Gnostickes, quod haberent, & coronarent Imagines, that they had, and crowned Images: much rather to Papists, who have, and crave, and crowtch to Images: and * Haeres. 79. Epiphanius taught that such were Heretics, Qui Imaginem B. Virgins circumferunt, Who did bear and carry about the Image of the blessed Virgin: And this a Ep. ad joan. Epiphanius faith, It was against the authority of the Scripture, that any Image should be in the Church: And b Contra Celsum. lib. 7. Vrigen saith of his time, we worship no Images: the c Clem. Alexand. hort. ad gent. p. 14. Christians in the primitive Church had no Images: In republica judaeorum, Imaginum factor, & statuarum fabricator long abiectus est, etc. Saith Origen, in the Commonwealth of the jews, a maker of Images or of Pictures is far from them removed, lest it should minister any occasion to Idolatry: they that make them d Psal. 115. 8. are like unto them, and so are all they that put their trust in them. Thou e Exod. 20. 4. 5. shalt make thee no graven Image, neither the likeness of any thing: thou shalt not bow down to them, neither serve them, saith the Lord: how guilty of the breach of this precept, are these Image-mongers, who not only bow down to them, but also worship them? The f reve. 19 10. Apostle was rebuked for offering to fall down, and to worship dead and dumb stocks & blocks, which have g Psal. 115. 6. eyes and see not, mouths and speak not, ears and hear not, noses, and smell not: Bowing to a Crucifix, or such a like piece of wood, and worshipping, saying, h Esay 44. 17. Deliver me, for thou art my God. I know they well reply, They worship no blocks, stocks, or stones: why, if they will join Issue, Read Bezas Epigram of the painter, and Baker, Pictor pingat, Pistor pinsat, Pastor jubet esse Deos, etc. we will try the case: Confess they must, their Cross, or their Crucifix, etc. is a dead, and dumb thing, as a stock or stone, and hath nothing in it worthy of veneration: yet their jesuits do teach them, that this Cross, or Crucifix is to be worshipped, not accidentally, improperly, or by way of representation, but properly. I will produce but three of their side (for in o'er duorum, aut trium stet omne verbum) three of their chief jesuits, and these are counted honest & sufficient witnesses among themselves: 1. i Coster. Enchir. Costerus saith, All the honour, that is due to the sampler, is given to the Image: is not this to worship the Image? 2. k Bell. de Imag. lib. 2. c. 21. Imagines sunt proprie, & per se colendae, nulla ratione habita ad exemplar. Bellarmine explains it further, This honour is so given, that the Image stayeth, and limiteth it in itself, as it is an Image, and not only as it representeth the sampler. 3 Is l Tom. 4. 345. Grogory of Valence, who saith, Images themselves after their manner, are to be worshipped, in respect of the sampler, & thus the Images▪ of Christ must be adored with divine honour per aliud. This is the modern Doctrine of Rome, yet it savours so ill in their own smell, that m Bell. ubi supra., ca 22. Bellarmine confesseth, it is not wholesome for the Pulpit. Their Mass-book hath a prayer, All hail O Cross, our only hope, etc. Thou only art worthy to bear the ransom of the world, O faithful Cross, only thou art the Noble tree among all etc. Is not this prayer directed only to the Cross, which hath so many (only) words to tie it fast to the Tree? so that the Paynims of old did that which Papists now do, their Idols were the Images of the true God, and so worshipped by them, respectively, and with relation to God: for the n Acts 17. 23. Altar at Athens dedicated to the same God, whom Paul preached: few or none among them (saith o Peres. Tradit. part. 3. pag. 225. Peresius) thought the matter of their Idols so graven, to be Gods, and they had many Idols, whereby they represented the true God: nay some of the jesuits are not ashamed to write, that not an Image only or an holy thing, may be worshipped with the same adoration that is given to God, but even any other thing in the world, whether living, or without life: either Angel, man, Sun, Moon, Stars, Earth, or lignum, lapides, de modulo straminis, etc. (saith Vasquez p Vasque. Adorat. lib. 3. disp. 1. c. 2. & 3. their jesuit) wood, stones, or a little straw: this is as much as they are charged by us, to worship stocks, and blocks. And moreover these Roman-pseudo-catholickes maintain an other idolatrous superstition, the * Artolatria est Idolatria. adoration of the Sacrament, an invention brought in among them by q C. Sanct. Missarum. Honorius the third, like the idolatry of the Gentiles in oblation, and the ●sacrifices of Bread, and Wine to Mitbra: no other jul. firmic. de errore profan. relig. justin. Mart. Apol. 2. for substance, then that which the Gentiles offered: for the natural substance of bread, and wine remaineth after the consecration, yet we believe that to the faithful receiver, the body of Christ is infallibly conjoined with the bread, by a sacramental relation. Yet no way to be worshipped, for we deny the Real presence corporally, as they affirm: and it is very strange, that they should adore that, who teach, that s Cautelae missae. a man having received his maker, may vomit him up again: or as t Tho. 3. q. 80. art. 3. ad 3. Suar. Tom. 3. d. 62. s. 2. Thomas, that a brute beast, as a dog, may eat the Body of Christ. Though we do not adore the bread and wine, yet we give more reverence to it, and teach, that the wicked may take panem Domini, the Bread of the Lord, not panem Dominum, the Lord as Bread, savingly participate this sacred mystery of the Redemption by the body and blood of lesus Christ. So that to conclude this point, If it be unlawful pingere imaginem Dei in forma hominis, to draw the Image of God in the likeness of man for which their u De Eccl. Trium. c. 8. § haec opinio. Bellarmine taxeth Calvin, yet confesseth that their Albul. Durandus, Peresius hold the same opinion: for the Image visible of the invisible God, is the Lena, the bawd of the heresy * Alph. de Castre. lib. 5. de heraesi●tit. Deus. of the Anthropomorphites, who held, Deum ex humanis membris consistere, God did consist of human members: then how abominable is it to worship God under the shape of an Image, and ascribe the same honour to the Image, as they do to the sampler, (God as they say) by it represented● So that to such, God will say, as the x Psal. 97. 7. Prophet speaks, Confounded be all they that serve graven images, or that glory in Idols: and as y Esay 42. 8. Esay. I am the Lord, this is my name, and my glory will I not give to an other, neither my praise to graven Images. And I wonder that any should be so bewitched as to delight in Images (historical usel deny not, but all spiritual use is fornication, and abomination:) but more to creep, and crouch to them, the visible objects of dust, or dirt, to z Esay 44. 19 bow to the stock of a Tree, as the Prophet speaks, this is the basest thing that almost the Sun ever saw, unworthy of man, whose knee should bow to his Maker, and not to the stock that he hath made himself: how odious is the service, and sacrifice of such creeping and croutching Idoll-suppliants in the Lord's sight? he will * Malaeh: 2: 3: cast the dung upon their own faces, even the dung of their solemn feasts, such fordid service, such profane, and heathenish sacrifice, which stinks in his nostrils, and say, I never required this wooden worship at your hands, I never commanded you to buy these Books, which you say, shall put you in remembrance of me; but you that cannot remember me without the sight of an Image on earth, I will forget you, and shall never have a sight of my Image in heaven. Thus having spoken a little, yet enough, to satisfy a temperate and ingenuous Reader, to behold the corruptions of Popery in the forepast points, I will come to our next promised part, Pope's pardons, wherein I will be more brief, because they are called by them. * Bullae tantum revalent, quantum ●●mine 〈◊〉. Bullae, Bulls, or Indulgences, rather bubbles, something in appearance, empty in the substance of proof, or profit. Fourthly, Popes pardons. Their Cardinal Allen in his defence of Pope's pardons, saith, that to impugn the power of pardons, is to overthrow the greatest matters which life and Faith do stand upon; and saith that Luther; except one Witclife condemned in the Council of Constance, was the first that contradicted them, from which point did begin the toil and tragedy of these times: wherein the Cardinal speaks not 〈◊〉 Cathedra, for the Waldenses long before Witclife, and Bohemians before Luther, did contemn and condemn this usurped power of popish pardons, wherein the pith of popery is enclosed. Indeed when it pleased the Lord to open Luther's eyes to see the truth, he began first to find fault with the base inundation of pickpurse pardons, though (as he saith) than he did but fight in the dark: for when Pope Leo the tenth had sent abroad his pardons which were preached by Terelius a Dominicke Friar ', Luther admonished the people of the abuses and deceits of the pardons and pardoners, which long before his time had been reproved in the Counsels of Lateran and Vienna: and complained to the Archbishop of Mentz, to the Bishop of Brandenburg, to the Provincial of the Augustine Friars, and to the Pope himself: and Surius the Papist confesses that he did justly In Suppl. Nau. complain; and afterward compelled by intolerable injuries, and neglect of manifest truth and reformation, cast off the servile yoke and vassalage of Antichristian captivity. These Pardons have no ground in holy Scripture or Primitive Church, or Fathers of the Church, for a thousand years after Christ, but are indeed the impostures of this In principio nascentis ecclesiae nullus fuit Indulgentiarum usus. Epis. Roffens. art. 18▪ contra Luther. last age, delusions of Satan, and the temptations to Epicurism and all vice, when as such pardons for all kind of sins are proffered and prostrated to all such as can provide money for them. For the b Tax: Cancel. Apostolic. Purgatory can have no rich men in it, but fools, and friendless. Court of Rome hath an order containing the price to be paid for all kind of sins, as murder, incest, parricide, sodomy, sacrilege, etc. and they that would see the particular sums of money for all kind of sins and offences, and what their pardon will cost in the Court of Rome for all capital and horrible faults let them read Musculus common places in the title of the Ministers of the word of God towards the end. Some of their c Antoninus' 4. part. summae c. 7. writers confess, De Indulgentijs nihil habemus, nec in Scriptures, nec ex dictis antiquarum doctorum, we have nothing of pardons, neither in the Scriptures, nor in the ancient Doctors: & their d Lib. de indulg. cap. 2. Gregory of Valence saith, that Gratian & Lombard, who lived not above 400. years ago, Nihil de indulgentis ●…nisse, have recorded nothing of Indulgences: And the same e Lib. 5. de Indulg. jesuit saith, Erant Catholici quidam ante Lutherum, quorum opinionem Thomas▪ f Part. 3. qu. 25. art. 5. refent, qui indulgentias pias fraudes esse duxerunt, There were certain Catholics before Luther, whose opinion Thomas recites, who accounted these indulgences holy fraud: rather lenocinia diaboli, the enticing impiety of the Devil and the whore, to be so indulgent to their sons, as rather to cocker, then correct them for their sins. So g Bonifac. 8. primus qui concessit plenarias indulgentias, & Jubileum Romam visitantibus Tollet. Jes. lib. 6. Instruct. Sacerd. cap. 24. jubilei novitas nobilis: & Agrippa. de vanit. Scient. cap. 61. Pope Boniface the 8, the first inventor of jubilee pardons, grants, Non solumplenam, & largiorem, immo plenissimam omni●m suorum veniam peccatorum, Not only a full and large pardon, but a most full pardon of all their sins; and to give pardon for many hundred years to come, and that for doing a very small service; as Pope Gregory who made a prayer about the length of a Creed, which whosoever shall say devoutly, shall receive five hundred years of pardon; quick work: yet provided that at the end of every verse he say a Pater noster, and an Aue. Sometimes pardons for days, as Pope Innocent the sixth, to them who say a short prayer about the scantling of an ave, he shall obtain pardon for twenty thousand days. Pope john the two and twentieth, gives to them who say a short, h Salith: primer called Har● B. Marry. prayer, three thousand days of pardon of mortal sins, and twenty thousand days of venials; and if that prayer too long, or pardon too short, let him say five Pater nosters▪ before the Vernacle, and he shall have ten thousand days pardon by that Pope. Gregory the third gives a pardon to them that shall say a prayer as long as three Aves, and kneel before a Crucifice, for six thousand, six hundred, threescore and six days; just so many days as Christ had wounds on his body: as some say: save that our Lord appeared to S. Bridget at Rome, and told her that his wounds were but five thousand, four hundred and fourscore: or as others i Ludolf. vit. Christi part. 2. c. 58. Eck. Ser. de passione. tell it, five thousand four hundred fourscore and ten, excepting the pricks of his crown, which k Suare. Tom. 2. pag. 347. were threescore and twelve. But some other Popes have been more liberal in the grant of these pardons: Pope Sixtus the fourth granted to them, who say a prayer of his making, which hath not above five and forty words, forty thousand years of pardon. Read a Bull of Confirmation granted by Pope Leo the tenth, Anno 1513. sept. id. Martij, pontificis anno primo, the which Bull was granted, Hospitali sancti spiritus in Saxia almae urbis: in which is an approbation of all former pardons obtained to the said Hospital, and the members thereof, as Innocent the third grants to all that visit the said Hospital two thousand and eight hundred years of pardon. Pope Alexander the fourth grants four thousand years, & eight hundred Lents of pardon. Pope Celestine the fifth grants also to the said Hospital and the members, an hundred thousand years of pardon. Pope Clement the fifth grants also two thousand and eight hundred years of pardon. Pope Boniface the eight, 2500. years of pardons. Pope Clement the sixth, 8000 years and 8000 Lents, & full remission of all their sins. Pope Innocent the sixth, 2000 years, and 2000 Lents of pardons. Pope Benedict the 12, 3000 years, & as many Lents of pardons. All which grants of pardons by the Popes confirmed to the said Hospital and the members: if this were as good ware as they make some believe, who would not go visit this Hospital? yea be a member of it? Can any Papist go to the Devil who may have a * Tesserae veniale● vaenales. Budaeus. lib: 1: de ass. pardon for a little money, and l Vide Nicol: Salicet. Antidote Animae. saying over a prayer or two? which prayers have such power, that when S. Bernard said one before a Rood, it so pleased the said Rood, that it bowed itself, and embraced him in the arms: Like the Rood of Naples which m Anton: Chro. part. 3. tit: 23▪ p. 206. spoke so kindly to Thomas Aquinas: Or like the n Sibi oranti crucifixi imaginem inclinare caput a●…pexit. Bar. Anno 1051. ●u: 1. Crucifix which nodded the head to the Monk Gualbertus. Indeed if Pope's prayers be like Amphion's harp to move stones, Hor. Saxa moveresono testudinis, & prece bland● Ducerè quò vellet— The famous Amphion with his harp could play To move the stones: so popish harpers pray. If Popes can give so large pardons for sins, and have so good prayers, I muse they cannot cure the Papists of bodily sickness: for sickness is the punishment of sin. rather Popes do increase their sickness by procuring Gods plagues and punishments to be inflicted upon them for affecting such practices to have their sins pardoned of Popes, when as it appertaineth only to God. They who are God's dearest Ministers (I fear the Pope is none) have no other power herein, then to declare in God's name forgiveness of sin, (not to make them a pardon for money) if they truly believe in Christ, and repent, and so release the band of discipline in open offenders, where the fruits of repentance appear: and so the meanest minister of Christ by virtue of his spiritual office may declare absolution of sins to the truly penitent; but to forgive sins, none can or may do it, but God alone. ay, o Esay 43. 25. even I, am he that putteth away thy iniquities for mine own sake, and will not remember thy sins: p Math. 11. 28. Luke 5. 21. Come unto me all ye that are weary, and laden, and I will ease you; with a thousand places of Scripture, exhorting all to come unto Christ, and apply his blood unto their souls for the remission of their sins. * Acts 4. 12. There is no other way by which we can be saved, or our sins pardoned: ad impetrandam nostris sceleribus veniam non pecunias impendere, sed hoc facere etc. saith q In epist. ad Philem. hom. 1. Chrysostome, To get a pardon for sin, money will not do it, but to believe in Christ. And indeed the Pardon-Procters are so dazzled in the defence of them, like the sodomites smitten with blindness at Lot's door, that they cannot tell how to find any ground for them, but are compelled abruptly to say with r Lib: 2. de Indulg. & jubil. c. 10. indulgentiarum pro●ane novitas. 〈◊〉 Bellarmine, Sufficit ad Indulgentias, & Bullas defendendas Ecelesia authorit as, The authority of the Church, alleged, not proved, is sufficient to defend Bulls and Indulgences: a weak argument to defend wicked pardons. But their Gloss upon that great Bull of Boniface the 8, saith, Four things concur as principal, to make a pardon effectual. 1 Authority in the granter. 2 Capacity in the receiver. 3 Piety in the end. 4 utility in the work: But authority herein the Pope hath none: idoneity, or capacity in the receiver, namely that he be a true member Oportet quod capax indulgentiae sit purgatus à culpa, quod sit in contritione paenitons, & etiam confessus: glossa ut supra. of Christ, and purged from his fault, the Pope cannot tell: Piety in the end is none, for it opens a wide way to all impiety; utility to the party none, for he is robbed of his money, and deluded in his soul; the only utility comes to the Pope, to enrich his coffers; for by this device a world of wealth is raised: for men who do believe these pardon-mongers, to be released out of the pains of Purgatory, The Pope by his▪ power of jurisdiction may spoil all purgatory. Aug: de Ancona de potest. eccles●quaest: 32. telling them what a grievous punishment it is to lie in Purgatory fire, which is indeed ignis fatuus, or the fire of the Pope's kitchen, to warm his back and belly; they will willingly give their money to go to Heaven by a pardon. Thus it is written of s Theod: à Niem. de scism. lib. 1. c. 68 pag. 20. Boniface the ninth, who sent into divers kingdoms his Treasurers with pardons, who extorted great sums of money from simple people, that in some one Province they would get together above an hundred thousand florins, omnia peccata relaxantes, releasing all offences whatsoever. t Math. 10. 8. Christ, said to his Apostles, freely you have received, freely give: But here no penny, no pardon, no pater noster: so that we may say of these Popes as u Bartholomaeus vuesthemerus. one doth of Gregory the ninth, O avarum cor, ubi Petri paupert as quamiactatis? O covetous heart, where is Peter's poverty whom ye boast of? that to play impostors to the world, will sell such ware as you fetch from the devils shop; to cozen the simple of their money, & bring them into a fools Paradise, to hope of pardon of their sin by buying your mercenary indulgences, and Bulls, the basest trash that can be invented; to sell for silver remission of sins, and even salvation of souls, as judas did for thirty pieces his Saviour. But herein let Gods children say to the Pope as * Dan. 5. ●7. Daniel did to Balshazzer, keep thy rewards to thyself, and give thy gifts to another: keep your paltry pardons to yourselves, saying as David did to the Prophet Gad, x 2 Sam. 24. 14. Let us fall into the hands of the Lord, for his mercies are great, and not into the hands of men, (the Pope or his Priests) for the very y Pro. 12. 10. mercies of the wicked are cruel. The invention of Pope's pardons was to maintain their pride, the power unlawful, the causes ungodly, the use abominable, and the end deceivable, neither by the Scriptures, or practise of the Primitive Church warrantable. I hasten to put this Piunace into harbour, weary with being on the Sea of Rome; therefore to be brief, let all that desire to be faithful servants to their Lord and Saviour, who as yet halt betwixt God and Baal, being as one calls them, Lunae vituli, Moone-calfes', once a month come to the Temple, hoping to walk to heaven with statute-legges: or others who are more settled upon their lees, whose minds as z 2 Cor. 4. 4. yet the God of this world hath blinded, that the light of the glorious Gospel of Christ, which is the image of God should not shine unto them: let them all know that these voices sound from heaven unto them, to their conversion and consolation, if they accept them; or condemnation and confusion if they reject them. * 2 Cor. 6. 17. 18. Come out from among them, & separate yourselves, saith the Lord, and touch no unclean thing, and I will receive you, and I will be a Father unto you, and you shall be my sons and daughters, saith the Lord. This voice is not the voice of man, but of God, a Reu. 18. 4. 5. Come out of her my people, that ye be not partakers in her sins, and that ye receive not of her plagues: for her sins are come up into heaven, and God hath remembered her iniquities, as it is there prophesied of the fall of mystical Babylon, which is Rome. Therefore let my exhortation be that unto you which a reverend and learned Doctor gave as a farewell to his friends, Commendo vos dilectioni Doctor Holland. Dei, & odio papatus, I exhort you to love God, and leave the corrupt doctrine of Popery, which is a form of Religion, yet, Non secundum jesum Christum, nec verbum, nec tenet cap●t, Not according to jesus Christ or his Gospel, nor doth it rightly hold the head, making the Church a monster with two heads, the Pope a visible Head on earth, and Christ in heaven the invisible Head. We beseech you in the tender bowels of Christ to have pity upon your own souls, open your eyes without partiality, or prejudice to behold the truth and embrace it; and to move your hearts with Peter's words, b 1 Pet, 2. 2. as newborn babes desire the sincere milk of the word, that ye may grow thereby: so shall you, and we have infinite cause to rejoice, and our Church say with Peter, ye were as sheep going astray, but are now returned unto the chief shepherd and cap. 2. 25. Bishop of your souls: With which saving Grace the God of all grace and goodness, jesus Christ, every your souls withal, e 2 Pet. 3. 18. to grow in Grace, and in the knowledge of our Lord jesus Christ, to him be glory, both now and for ever. Thus having declared in part the corruptions of popish Doctrine, which must be rejected of all who desire to be faithful servants to our Saviour, or perform service acceptable unto him; for what concord hath f 2 Cor. 6. 15. 16. Christ with Belial? what agreement hath the Temple of God with Idols? Take heed of the Leaven of Rome, as our Saviour g Math. 16. 6. warns his Disciples of the leaven of the Pharisees and Sadduces, their pernicious doctrine full of errors, repugnant and decrogatory to Christ and his Gospel. It remains and follows in the next place to touch, That if you believe and embrace all the points of modern Popery, now broached and maintained in the Church of Rome, you cannot be dutiful and obedient Subjects to our and your Sovereign: and since I have in my former Tractates, obiter, by the way, promiscuously touched Jesuitical precepts, and practise in this kind, papal depositions of Kings from their Regiment, and absolutions of subjects from loyal obedience, applauding traitors by canonisation & commendation for treasonable attempts: I will not be large and liberal herein, only propound a few positions, and propositions to your consideration to judge of them, whether they be not opposite to all loyal obedience; which are maintained and divulged to the world by your great Doctors and Pillars of the Roman Church. And first you are not ignorant, that very lately, Anno 1606. Pope Paul the fifth prohibited all the Roman Catholics (so termed) by his Breve, that they should not take the oath of Allegiance, unto which they were enjoined by the King's Majesty; which argues he would have them refractory, in matters which only, concern civil obedience: for the scope of that oath tended to profess and practise a dutiful allegiance to the King in all loyal submission. The like also did Pius quintus Pope, to the late Queen Elizabeth, commanding her Subjects to rebel, and discharging them from allegiance. But omitting these things as vulgarly known, I will go to the Jesuits school, and hear how they teach you. If a Christian King become an * All Christian Kings counted Heretics, who are not Roman Catholics. Heretic, immediately his people are freed from his command and their subjection, saith, h Lib: Instit: Cath: Sect. 11. c. 23. Symancha: But all Christian Kings are esteemed Heretics, who are not Catholics of the Roman size, Ergo. The jesuit Creswel under the name of Andreas Philopator, against the Decree of the Queen of England, sect. 2. ●u. 157. delivers this proposition: Principem, qui a Catholica religione deflexit, excidere statim omnipotestate: a Prince who declines from their Catholic religion (rather superstition) falls presently from his Regal power: But all Protestant Princes decline from that religion: Ergo no King, or no power. The same jesuit, num. 160. saith, Omnium Catholicorum esse sententiam, obligatos esse subditos ad principes haereticos depellendos, qui sidei Catholicae inuriosi sunt, si modo vires ad hoc habeant idoneas: It is the sentence of all Catholics, that the subjects are bound to drive away heretical Princes, who are injurious to the Catholic Faith, if they have forces fit for this purpose. And again, num. 162. Sub●●ti ●…di Principes suos non tantum legitime possunt 〈◊〉, sedetiam ad hoc precepts divine, & conscientiae arctissimo vincul●, ac extremo animarum suarum periculo tenentur. subjects may not only lawfully trouble such Princes, but are bound to do it by Divine precept, and most strict band of conscience, and extreme peril of their own souls: And the same jesuit again, Si Imperator, vel Rex haereticum favore prosequatur, ipso facto regnum amittet: If an Emperor or King favour an heretic, he shall lose his kingdom, ipso facto. Now Protestants in their Calendar are branded for heretics. Ergo. And to these accord and publish the like doctrine many others of their writers. Ribadeneira de principe, lib. 1. cap. 18. pa. 177. etc. 26. pag. 172. etc. Paulus Chirlandus de haeret. q. 3. nu 2. Conradus Brunus de haeret. lib 3. cap. ultimo. Io. Paulus Windeck de extirp. haer. Antidoto 10. pag. 404. & Antidote. 11. pag. 408. Stapleton in oratione contra politicos Duaci habita. Baronius Card. in Epistola contra Venetos. Bellarmine the Cardinal full of such stuff: He affirms, that Kings are subject to Popes, Bishops, Priests, Deacons, and would prove this inferiority by Scriptures and Fathers: De laicis lib. 3. He holds many other propositions, disgraceful to Kings, undutiful for subjects, and contradictory to all Creswell loco praedicto ait potestatem regiam esse juris civilis, ergo in arbitrio populs esse, rex quis fit, an non. pag 145. Scripture: Secular principality is ordained by men, and hath his being by the law of Nations: de Rom. Pontif. lib. 1. c. 7. §. praeterea: a gross Assertion for so great a Doctor. In causes only Temporal Cleargimen are bound to obey Princes: and no longer obey, than the Pope will: de clericis. lib. 1. cap. Per totum caput: So ridiculous positions, as the very naming of them, is a confutation. Simancha, and Creswell have concluded, that no heretic, (that is, a Protestant) is capable of a Crown, and though a lawful heir, yet no just possessor, having obtainedit. And to this effect Pope Clement's Bull was, After the death of the late Queen, whether by course of nature, or otherwise, whosoever should lay claim or Title to the Crown of England, though never so directly or nearly interessed therein by descent and Blood royal; yet unless he were such an one, as would not only tolerate the Catholic Roman religion, but by all endeavours, and force promote it, they should admit, or receive none to the Crown of England. And Samancha Tit. 64. Sect. 75. faith, The father may be deposed for an heretic, and his son and heir also excluded from claim of succession, unless he be a Roman Catholic. Thus they seek to dispossess Kings, who are enthroned by God, and have their Sceptres from the King of Kings: yea they ●ind Kings to their good behaviour, if they do displease the Pope, then depose them, and so no Kings. Molina saith, The King can use his Temporal sword but at the Pope's beck: Tract. 2. de Institut. Di. 29. Thus debasing Kings, the highest powers on earth, to be subjects to the Pope, who yet in a counterfeit style calls himself, servus servorum, a servant of servants: Sonat humilit as in voce sed superbia in actione, Saith Gregory, Jacob's voice; and Esawes hands: Hypocritical humility, is worse than manifest pride. And truly if the Pope had a spark of the spirit of humility, he would condemn his Parasites a Fra. Bozius Eug. de temp. eccls monar. lib. 1. c. 3. etc. 11. voices, Papa est, per que●reges regnant, The Pope is he, by whom King's reign: Saith Bozius: or b Lib▪ 1. cere. rocur. Sect. 7. pag. 85. Papa data est omnis potest as in caelo, & in terra, Dominatur amarivsque admare, à flumine usque adtermin os orbis: To the Pope is given all power in heaven and earth, and reigns from one Sea to an other, from the stood to the end of the world: or, c C. sollicitae. 6. de maior. & obedien. Papa potest omnia facere, quae Deus potest, The Pope can do all that God can do: horrible impiety, and intolerable flattery. And these tell the world, he can make and unmake Kings, and the Popes like it well enough, excommunicating Kings, deposing them, and disposing of their Kingdoms to others. So that it moved Art 〈◊〉 King of Peru to say (as Benzo, and Lopez tell it) Insigniter fatuum esse opertere papam, qui quae non haberet, aliis liberaliter largitur, vel cart impedentem nebulonem, qui eiectis veris possessoribus, alienas terras peregrinis addiceret, & in mutuas cades mortale genus armaret: That either the Pope was an egregious Sot, who would liberally give things which he had not, or a very impudent companion, who expulsing the true possessors, gives it to strangers, arming the world to mutual, yea mortal slaughters. I will not trouble myself to behold the nakedness, rather wickedness of these drunken d Gen. 9 21. noah's, uncovered in the midst of their Tents, vomiting out vile positions, full of sedition, and disobedience against the Kings of the earth: it require rather tears to bewail it, than a pen to report it: and the learned herein know more than I write, and for the ignorant, it is good for them in this case to be ignorant still: yet I confess I aimed most in this labour to inform the ignorant, having no mind to meddle with seducing * Professed panders to the Romish Courtesan, inviolably fixed to her folly and fornication. Priests (I cannot charm such deaf Adders:) if this little handful of my love and labour presented unto you may be profitable to win any of you, I will say, and end with the e james 5. 19 20. Apostle james, Brethren, if any of you have erred from the Truth, and some man hath converted him, let him know that he which hath converted the sinner from going astray out of his way, shall save a soul from death, and shall hide a multitude of sins. The Lord, who is a God of Truth, for his mercy sake, and for Christ's merits sake, open all your eyes to behold the Truth, and your hearts to embrace it, that we may all hold one Head in unity, and have one heart in verity, that all with one mind, and mouth may praise, and pray unto the Lord in the militant Church on earth, and be thrice happy members of the Triumphant Church in heaven. Amen. Candido lectori: Humanum est errare, errata hic corrige (lector) quae penna, aut praelo lapsa fuisse vides. FINIS.