ROME In Her FRUITS. Being a Sermon Preached on the fifth of November, 1662.  
By RICHARD CARPENTER, Near to the Standard in Cheapside. In the which Sermon the Author sets up his Standard in opposition to the Fruits and practices of Rome: And likewise answers in brief a late Pamphlet, entitled, Reasons why roman-catholics should not be persecuted.  Job 5. 12. 
He disappointeth the Devices of the Crafty, so that their hands cannot perform their enterprise.  Verse 13, 
He taketh the wise in their own Craftiness, and the Counsel of the froward is carried headlong.  S. Greg. Naz. in Jambicis: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: There is a sort of Men that speak Gold, but their Works and Fruits are not like-metaled with their words.  Greg. Magnus, ep. 101. Aethiops in balneum niger intrat, niger egreditur: The Abyssine or Aethiopian goes into the Ba●h black, and black returns out of it. Petrus Chrysologus, Serm. 42. Misericordiam qui non praestat alteri, tollit sibi: He that performs not a work of Mercy to another, takes away God's mercy from himself. 
LONDON, Printed by T. Ratcliff for H. R. at the sign of the Three-Pigeons in St. Pauls-Church-Yard. 1663.   

Imprimatur.  
Ex Aed. Sabaud. Mart. 19 1662. Geo. straddling, S. T. P. Rev. in Christo Pat. D. Gilb. Episc. Lond. à Sac. Domestic.   

To the Honourable House of Commons assembled in Parliament.  
MAY it please you who are legally placed in this high Orb of Honour, and have most happily driven away and scattered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Aquila, agreeably to the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compliably with Philo the Jew, the Fly-swarms of Sects and Heresies, which 
Exod. 8. 21  offended, diverted, and exasperated all sincerely and modestly walking in straight-pa●hs, to give leave, because even in natural Things, the higher the Sun mounts, the less shadows it casts; and in Artificials, the Pyramid ascending higher and higher, is lesser still and lesser, that I poor man amidst the Acclamations of all 
Lips. lib. 2. manuductionis ad Philosophiam Stoicam. Psalm 133. 1  (though Lipsius is pleased to teach, Vir perfectè bonus non est nisi in Descriptione, There is no man perfectly good, otherwise than in Description) good Protestant's, may give God praise for your most happy success, and joyfully sing with the Royal Prophet; Behold, how good and how pleasant it is, for Brethren to dwell together in Unity! For pleasant, St. Hierom allow● decorum, comely, and the Hebrew word is nahhim, fair; Unity and order being fair and comely. The Sept. for in Unity, place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into one and the same Thing, signifying such as attend to the same divine Worship; these being one Body and one Soul, than which there cannot be a greater and more near conjunction. This Compliance with his majesty's and your Commands will make of every pious occurrence, in Synesi●s his Language, 
Sy●es. lib. de providentiá.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, matter of Virtue. In Arabi● the Happy, all plants and Herbs are endowed with a sweet odour, expired from the felicity of the Soil; and all regulated Wo●ks are further blanched and candied by our obedience to our Superiors, wherein we give again, and resemble the passive Obediential power in creatu●es with respect unto God. To say a good Christian; and the same disobedient, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a most incongruous and false manner of speaking. It is my part and Office to proclaim aloud, (and Seneca wisely says of Fools, 
Se●c. in ep. ad D. Paulum.  Deus quandoque exore fatuorum effatur, The most wise God speaks sometimes by the mouths of Fools.) that this your Ecclesiastical Uniformity will indeed render you formidable yea terrible to the Church of Rome. And therefore our sulphureous and jealous-headed people here, have not the least glimpse of cause to fear Popery, Things running upon this by as: David paints them, There were they in great fear, 
Psalm 53. 5  where no fear was; no cause of fear: The Vulgar Latin asserts, Illic trepidaverunt timore, There they moved mo●u Trepidationis, with the motion of trembling: In the plaining of which Verse, Hesychius calls such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons fearing vain noises and Spectres: Aristotle is 
Hesych. in Sept.  an offerer here, averring, some to be so fearfully fearful, that they fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the poor slies that fly buzzing 
Aris●ot. in Polit. lib 7. cap. 1. Soph. in Electra.  about them: And Sophocles applies himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All things make a great noise in the ears of a timotous man. Go then, most noble Souls, and aeternitati pingite, bind the old Protestan● to you with an eternity of obligation. For the Papist, nobly and courageously persist to set him more and more aside with the rest or rather, as he is most dangerous, more than all the rest. Where the Pope obtains the least freedom, he is always crowding for all: And I am sure and secure, that generally Monks, Jesuits, and Priests were his Majesty's perverse Enemies, until they saw the Day down towards him: I most hearty forgive those Iliads of evils (Wrongs and Lies) wherewith they most horribly afflicted me, even when they were most gently treated here! Sunt Homicidae interfect res f●atrum, & sunt Homicidae de ratractores 
Clemens Roman. ep. 1. ad S. Jacob.  eo●um, There are Homicides who murder their Brethren, and there are homicides who detract from them: But I shall defend my Country, from their secret encroachings, and Insolences; which I best know. The Jesuits have thundered in their Sermons against you, yea, brought you upon the Stage after a most disgraceful and ridiculous manner, in St. Omers, France, Spain, Italy. Indulge to us, we most humbly beseech you, freedom in as great a latitude for the surpessing of Popish Hypocrisy, as their Pope▪ according to his Politics, gives it to them for the debasing of Christian Honesty. Heroic Hearts, In God's Name proceed, and prosper.  
Your most obliged l'en-man, RICHARD CARPENTER.   

ROME In Her Fruits.  Matth. 7. 16. Ye shall know them by their Fruits. 
WHo can unriddle it? Why are we now met? What hath congealed us this day into a Congregation? But why do I now start this unelemented Question? Do not I well know this to be a Redletter Day, even the anniversary Day designed for a solemn Day of Thanksgiving, in relation to our wonderful Deliverance from the Gunpowder-Treason? Why now am I sent back to School again. The Gunpowder-Treason is but a word, and such a single Cypher-word as signifies nothing. There was never any such Thing as the Gunpowder-Treason, in Act or Intendment: so the learned and pragmatical Papists have said every where, long ago at Rome, at Paris lately, now at London. Yet I humbly confess, I am not so learned to think so. O Rome, shall yonder old and fatal Assertion gain ground upon thee forever; Rome cannot stand unless under-shouldered with lies? I, but in the mean time, howsoever you demean yourself in Earth-bounded and Sublunary matters; do not, I pray your Holiness, intrude upon Heaven, do not defile upwards. God's holy Truth, authorized by the Spirit of Truth, calls not for assistance to the Devil's pedling-School of Lying. Now, O thou imperious Wh●re, blush a little if thou canst. Here let my Soul dilate herself: Shall I be damned to an Eternity of Torments by a most good and most just God, because I cannot believe eternal, invincible, and unmatchable Liars, most maliciously and knowingly sinning against the same God as he is the God of Truth? Beloved Countrymen, let me prophesy in a word or two: After a few years I mean, when our old Men here are silenced, and laid to sleep in the Grave, the Truth of the Gunpowder-Treason, which as yet many thousands now living amongst us know from the Collections and Evidence of Sense, shall be declared against ex sacrâ Cathedrâ, out of the sacred Chair at Rome, and holily si●ned Annulo Piscatoris, with that holy Signet of his Holiness. Tell me now, Romanists, How shall we afterwards believe you in other things? We are instructed from your Civilians, Mendax semel, mendax sempet praesumitur. He that does gloriosè mentiri, he that is once a notorious, magnificent, and glorious Liar, is presumed to be a Liar always. This will make us tremble at the Canonization of Saints, who are not Canonised until the Age be dead wherein they lived. Melchior Canus, thou learned Rabbin amongst the Papists, come forth, stand in the midst of this Congregation, and speak to the matter: Dolentèr dico potius 
Melch. Can. in Locis Theol. lib. 11. c. 6.  quàm Contumeliosè, multo a Laërtia, & Ethnicis Historicis, Philosophorum vitas severiùs scriptas, quàm a Christianis Vitas Sanctorum: Gr●evingly I speak it rather than contumeliously, The lives of the old Philosophers are more strictly and severely written by Laërtius, and other heathenish Historians, than the lives of our Saints by Christians. Romanists, There we have you. Quoniam incidit in foveam, obruatur: Because he is fallen into a ditch of his own digging, throw dirt upon him, bury in.  
Now the Curtain is drawn, and we plainly see who they are that forsake, in the pursuit of their evil Ends by indirect Means, Viam Regiam, the Princely way of 
Psalm 40. 4.  Truth, and turn aside to lies. When water leaves its Channel, and turns aside there to abide, it quickly stinks. The Vulgar Latin gives in the place of lies, insanias 
God. Vulg.  falsas, false madnesses: The Septuagint led the way, who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lying madnesses. St. Hierome 
Sept.  digs to the Root in the Hebrew, and calls it Pompam Mendacij, the Pontifical Pomp, or profession of a Lie: a 
S. Hier.  Church-Lye going in holy State.  
Give me leave to draw forth before you, as upon a Table, a Triangle of Questions, which all cast an eye upon holy Scripture. First: who is Pater Mendaciorum, the Father of Lies, so declared by the true God, and the same the God of Truth? Ye all know him, and it would be superfluous to name him. Now learn to know his Children: Ye shall truly know them by their Lies. Secondly: who shall be excluded from the communion of Saints in Heaven, as the last and worst of all the Rout? The beloved Disciple as truly answers, whosoover loveth and maketh a lie: customarily 
Revel. 22. 25  maketh it, because he loveth it. Thirdly, Why were not Pictures and Images entered of old into the Jewish Commonwealth? 
Philo Jud. lib. de Gigant.  Philo the Jew hands the Reason to us: Picturam atque Statuariam a suâ Repub. rejecit Moses, quod veritatem mendaciis vitient, illudentes per oculos animabus facilibus: The Arts of Picture and Statuary, Moses, inspired by God, rejected from his Commonwealth, because they vitiate, that is, deflower Truth with lies, deluding easy Souls by the eyes. Moses, God's Vicegerent, was greatly afraid even of dumb lies, that have mouths and speak not; of lies in their very first ineaments of colour, and Figure.  
Concerning the seventy Cells built in observance to the commands of Pt●loncy, whereas St. Justine gives to every Elder a Cell, St. Epiphanius one to every two, St. Hierom, to promote his Latin Edition, joins them altogether, and professes, Nescio quis primus Author septuaginta 
S. Hierom. Praefat. in Pentateuchum.  Cellulas Alexandriae mendacio suo extruxerit: I know not who as the first Author built seventy Cells at Alexandria with a Lye. But I know the persons that have built seventy times-seven Babel-Towers in the Minds of Men with their Lies. I most humbly call God to witness: I have been these forty years acquainted with Popish-Priests, of the which notwithstanding I never knew one (not verily not a little one) whom either in his words or practices I could reasonably difference from a theatrical Mountebank, or a nimble-fingered Juggler.  
Hitherto we have preambled. Now we state our Text: Ye shall know them by their fruits. It seems to be resisted (ex obliquo, obliquely) by the first words of the Chapter: Judge not, that ye be not judged. Howsoever, Know we may, when Things are evidently demonstrated by their effects or Fruits. Scientia, saith Aristotle, est ejus, cujus est Demonstratio: we know a Thing when it is evident to us by Demonstration. Know we may: we may not judge. Knowledge draws life from evidence, 
D. Tho. p 1. q. 1. art. 6. ad 3.  Aquinas speaks, cùm judicium ad sapientiam pertineat, Whenas Judgement pertains to Wisdom. Does it so? Then as we know, we may judge also, if we judge according to the Dictates of Wisdom. To Christ the Son of God, to whom Wisdom is signally attributed, Judgement is likewise assigned. There are therefore two sorts of Judgement, Judicium rectum, Judicium temerarium, Right (otherwise called wise) Judgement, and rash Judgement. Judge not, that is, not rashly. Rash Judgement is, cùm Judicium fit ex incertis, & incognitis, when judgement is given concerning Things uncertain, and unknown. Right Judgement is, cùm Judicium fit ex notis, & evidentibus, when judgement is given concerning Things known, and evident. Knowledge and Right judgement will stand and stable together. Yea, the one necessarily supposes the other, and this other infers that one again. Right judgement supposes Knowledge, and, Knowledge infers Right Judgement. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Searcher and Knower of the Heart is one of God's proper Titles: He only knows the Heart in the Heart: but we know and judge other men's Hearts when out of the abundance of the Heart the mouth speaks. Excellently Euaristus writing to the 
Evar. ep. 2: add Epist. Aegypti.  Bishops of Egypt, and alleged by Gratianus: Deus omnipotens, ut nos a praecipitatae sententiae prolatione compe●ceret, cum omnia nuda & aperta sint oculis ejus, mala Sodomae noluit audica judicare, priusquam manifeste agnosceret quae dicebantur: The omnipotent God that he might retract us from the precipice of rash Judgement, although all things are naked and open to his eyes, yet would not judge the sins of Sodom upon hearsay: he would manifestly see the truth of the matter in the Theatre of practice, and express a conclusion from the secret Inwards of Experience. Not that God acquires Knowledge experimentally, or otherways; Experience being a knowledge gathered from particulars: but, for our learning. Unde ipse ait, saith my Author, Descendam, & C. The Lord said, because the Cry of Sodom and Gomorrah was great, ver. 21. I will go down now and see whether they have done altogether according to the cry of it, which is come unto 
Gen. 18. 20▪  me, and of not, I will know. God seems not to know what he knows, that we may know what we know not: Knowing and seeing, he went down to see and know; that we may proceed from Evidence to Judgement  
Our Knowledge and Judgement are grounded in this particular (and the like may be said hereafter concerning the Judgement and Knowledge of our Children, and of their children, and their children's children to the end of the World) upon such Evidence as holy Scripture is abundantly satisfied with, yea such as, according to the level of Right Reason proportioned to the Word of God, falls open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into a Quadrate, the Figure of New Jerusalem, in quadro sitâ, four-squared. Which Knowledge and Judgement if we or our children to the last man, should in a black day wave or lay aside, God our most gracious Father, Benefactor, and true Protector, would be most unworthily defrauded of his Worship and Glory, most due to him, as performable by public Acknowledgement 
Psalm 44. 1  and Thanksgiving. We have heard with our ears, O God, our Fathers have told us, what work thou didst in their days, in the times of old, ver. 2. How thou didst drive out the Heathen with thy hand, and plantedst them, how thou didst afflict the people, and cast them out. Let us continue the Song, that God may continue his Deliverances: How thou didst deliver our most wise and most learned James King of England, Scotland, France, and Ireland, and all his Nobles, and People, from the most horrible and most derestable Usurpation of the Papists attempted by a most hellish Powder-plot, and how the Traitors were caught by the very covert mention of their own Snare, and how thou didst afflict them with death, and cast them out; yea how thou didst continue the Government upon his Shoulder: which we most hearty and most humbly desire thee, notwithstanding all Popish and Popish-fashioned Machinations, to continue likewise upon his posterity for ever. Amen.  
Know then we may, yea by fruits when they are evident (as we see they are in our case), and from Knowledge we may pass to Judgement. Now let us inquire further concerning these fruits: lest the Papists should imitate that impure person, who called his Whores by the name of the Muses, or be like the popish Painter, who preferred the picture of his jewd Mistress, under the name of the blessed Virgin, that it might be worshipped.  
First: These fruits have no correspondence or analogy with Christ, the Bridegroom of the Church, and of Souls, as he is described in his person, by his Eyes; in his ordinary practice, by his pasture or feeding; in his Office of Mediatorship, by his Name; in his extraordinary fruits, by his Obedience unto death; His eyes 
Cant. 5. 12  are as the eyes of Doves by the Rivers of waters. The Dove abiding with pleasure by the waters, discovers the Birds of prey in the Air by their shadows in the waters, and then presently wings it in the Air for her security (there's all she does); shadowing innocent Christians, that in the Sallies of persecution should fly 
Cant. 6. 3  from City to City. He seedeth among the lilies. The lilies are not blood-coloured, but white, pure, and lifted up by a long stalk from the pollutions of the Ground or Earth which opened her mouth to receive the blood of Cain's brother Abel. His Names were Jesus, the Saviour, and the Lamb of God; in opposition to the Destroyer and his Office: Our Lambs are innocent, but the Lamb of God was innocent, as God, superlatively innocent. As to the transcendent fruits of his Obedience: 
Phil. 2. 8  he humbled himself, and became obedient unto death, even the death of the Cross. St. Gregory speaks appliably: 
S. Greg. lib. 35. Moralium in Job, cap. 12.  Obedientia victimis praeponitur; quia per victimas aliena caro, per obedientiam vero voluntas propria mactatur: Obedience is preferred before Sacrifice; because in Sacrifice other Things, in obedience our own wills and selves are killed; that is, mortified, and offered to God. He humbled himself, his whole self, and became obedient unto death. Death, saith Franzius, like the Lion, tears all. 
Franz. in Leone.   
Secondly, These bloody fruits have no consanguinity with the Spouse of Christ, which is the Church, and the Righteous Soul. The Church may be considered in her Name, deciphering her gracious Nature; in her different States, calm, and troubled; and in her perpetual practice. Open to me, saith Christ to his Church, my 
Cant. 5. 2  sister, my love, my dove, my undefiled. She is Christ's Sister, like him in Nature, and in deportment; his Love, his beloved Sister, because like him, and likeness causes liking; his Dove, because harmless as the Dove, and like him in his dear Innocency; his Undefiled, because his Dove, the Dove not being defiled with blood. The Council of Aix declared: Meminisse oportet, 
Concil. Aquisgranense, Can. 134.  quia Columba est in divinis Scripturis Ecclesia appellata, quae non unguibus lacerate, sed alis piè percutit: It behoveth us all to remember, that the Church is styled in holy Scripture, an innocent Dove for her Gentleness, which tears not with Talents, but piously strikes with her wings. In Statu Pacato; in her State of peace and prosperity, the Church is, as St. Cyprian pencils her, in operibus 
S. Cyp. ep. 4.  Fratrum Candida, white in the works of the Brethren: these are the lilies among which, Christ feedeth: In Statu perturbato, in her state of Adversity and persecution, She is, as the same Father addeth in the same place, in Martyrum cruore purpurea, purple in the blood of her Martyrs: these are her Rod-Roses, and her truly-Christian 
S Cypr. ibidem. Cant. 5. 10  Cardinals: she is, as her Beloved, white and ruddy. It is again appositely observed by St. Cyprian: Ut appareret, Innocentes esse qui propter Christum necantur, Infantia innocens ob nomen ejus occisa est: That it might appear, those who die for Christ should be harmless, 
S. Cypr. ep. 24.  his very first Martyrs were innocent children baptised, Baptismo sanguinis, with the baptism of their own blood: and these were Primitiae Martyrum, the first fruits of the first Martyrs; and they were early fruits. For those whom the Casuists call Adultos, grown persons, Five conditions must concur to the determining of a Martyr, whereof a chief-one is: That he who is martyred, must not resist his perfecutors in Act or Desirt: And therefore, even Christian Soldiers fight in God's cause, are not Martyrs, though killed, because they do not imitate the Prince of Martyrs, who suffered Death without resistance. The practice of the most pure and primitive Church, is also recounted and justified by this our primitive Doctor St. Cyprian: Nos laesos divina ultio defendet. Ind est, quod nemo nostrûm se adversus inju●tam violentiam, quamvis nimius, & copiosus sit noster populus, ulciscatur: St. Cyprian here, lays Bellarmine with all his long Train of Scarlet, flat on 
S. Cypr. ad Demetriad.  his back. God will revenge our wrongs: and therefore, not one of us doth lift up his hand against unjust violence, although our people be numerous, and our strength great.  
Thirdly, These Angelical Missioners, as they pharisaically style themselves, are not in these their fruits, like the Angels, First: Because all the apparitions of Angels appearing like men in the Old Testament, leaned forwards with a special reference of similitude towards Christ. The Angelical Doctor fastens it: Omnes 
D. Tho p. 1. q. 51. art. 2. ad 1.  enim Apparitiones veteris Testamenti ad i●lam apparitionem ordina●ae sucrunt, q●â filius Dei apparuit in carne: For all the Apparitions of the old Testament were directed and ordered towards that principal, and most excellent Apparition, wherein the Son of God appeared in the Flesh. There their fruits bear no date of e 〈…〉 ction to Christ, or of semblance with him. Secondly, Because the Angels never assame Bodies of Fire. (If a Spirit attempts to make a compact, he is a Devil; if he takes a Body of fire, he is a Devil: they are two most distinctive Marks of a Diabolical Apparition) The same Angel of Aquine suppe●itates the Reason, quia comburerent ea 
D. Tho. p. 1. q. 51. art. 2. arg. 3. S. Cyr. Alex. in cap. 1. Zachar.  quae contingerent; they would then set on fire all they should touch, as these salt-peter fruits do. Thirdly, Because Angels in holy Scripture are always represented to us, as St. Cyril of Alexandria takes notice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stantes, standing, to divulge and evidence their promptness, readiness, and erected mind in their bringing all to the commands of God to execution: These Gunpowder and sulphureous fruits act for Hell and the Devil. Fourthly, Because Angeli illum gradum tenent in substantiis spiritualibus, quem corpora coelestia in substantiis 
D. Tho. p. 1. q. 58. art. 3. in Corp.  corporeis: The Angels hold that degree in spiritual substances, which the heavenly Bodies have and hold in the substances that are corporeal. The heavenly Bodies are sublime, placed above the Moon, and uncorrupt: Our corrupt and evil Angels dig their way to Hell under Ground.  
Now whereas they are not like in these their fruits to Christ, nor to his Church, nor lastly to the good Angels; to whom at length (I pray) are they like? To the King of the strange Locusts in the Revelation. And they had a King over them, which is the 
Revel. 9 11  angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is latined by the Vulgar, exterminans, exterminating: Erasmus allows for it 
Edit. Vulg. Eras.  perdens, destroying: According to the letter in the Hebrew word Abaddon, the Result is Perditio, Destructio, Perdition, Destruction: the meaning is, a Destroyer so greatly destroying, that he seems to be Destruction itself. And the Greek hath expressly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Destroyer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eminently destroying: that is, his Eminence (which Title Pope Vrban the eight conferred upon his Cardinals, who before were but Illustrious) that is, I say, his Eminence the Angel of the bottomless Pit, whose whole and proper work is to destroy. They do the works of their Father the Devil: His children they are, and him only they are like.  
And because we have retraited them back to their first Parentage, and originally derived them from the Devil, let us make further inquisition into these their devilish fruits, and better know them by these. First, They would have destroyed the most knowing, and most peaceable and Solomon-spirited King upon Earth, together with all the Royal Family, Root and Branch, by a sudden hellish Blow given from the sad inventions of an idle, yet overbusy Friar; and all this, without the least preadvertisement of danger. Go, Turn over all the Annals of Indian Man-eaters, Turks, Barbarians, Jew's; the like was never storied of before: and yet, this was the plot of our understanding occidental and Sunset Christians, presumptuously calling themselves Catholics. Afterwards indeed, horrid mischiefs▪ have succeeded, but such as these had long taught by their foregoing Examples. By the way: They bespatter me, as if when I flew beyond the Seas; threatened and persecuted by that blazing Meteor of a Supreme power, or Ghost of Pope Hildebrand, Cromwell, I complied with them to secure my own Ends. Truly, whatsoever of Juggle they found in me, their former Juggle with me taught me: I had been their Prentice. And I now best discover their monstrous Devices, because I know their Trade, know it speculatively, not practically. I return. This Powder-Blow would not have only destroyed the strong foundations of the Parliament-House and the Cities of Westminster and London, but also the whole foundation of three Kingdoms. For Kings are Scripture-called the strong foundations of the Earth. Answerably, 
Micah 6. 2  a King is named in the Greek Language, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quòd sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, populi Basis, because he is the basis and foundation of the people. And the Hebrew word Adonis, from whence comes Adonai, signifying Dominus, Lord, is borrowed from Eden, a basis or foundation. And if the foundation be subverted, all is Ruinated. Father Tompson the Jesuit, our Ghostly Father at Rome, when he often told us Scholars there, that his shirt had been many times wet in his digging under the Parliament-House upon this horrible account, intimated, that their intention was to bring up the foundation and all with a Powder. Kings agreeably to an old Style, writ, Nos, We? because they represent their whole people, and because the well-being of their whole people resides and lives in them. If the Basilical Vein be cut, the whole Body of the people mortally bleeds. Principes & Praelati, it is the Doctrine of Aquinas, honorantur, etiamsi sint mali, in quantum gerunt personam Dei & Communitatis, cui praeficiuntur: Princes and Prelates are honoured 
D. Tho. 2. 2 daes. q. 63. art. 3. in Corp.  although they be evil, because they bear the person of God, and of the Community, over whom they are set. No Earthly power nor Action can divest a King of this Honour, that he visibly bears the person of the invisible God as God is the supreme Lord. A Bishop directly, and immediately represents God in his Goodness, Holiness, Gentleness, Piety: a King in his Greatness, Majesty and Supremacy of executive power: the one as a King, the other as a Bishop.  
Secondly, They would have destroyed all the flourishing Nobility of this Nation, many hundreds of the chief Gentry, many thousands of neighbouring people, whereof a main part were aged persons, women and innocent children; yea and children in the Womb, not baptised, and therefore according to them not capable of Glory; and a great part laden with sin unrepented of. It seldom happens, even in the most bloody Wars, as Vegetius notes, that old Men, old Women, young Maids, and little 
Veget. de Remilitari, lib. 3.  children are not spared. And could ye not be contented, (O ye cruel-ones after the manner of Italy, cruel beyond the Grave and beyond Temporalities) to kill Bodies, but Souls must be killed too? O be merciful now, if ye have relenting Hearts, if ye have any reflection upon Antioch or Jerusalem, to these poor people on the brink and edge of horrible Danger. He that hath a bountiful 
Prov. 22. 9 Vulgatus Interpres.  Eye, shall be blessed. The vulgar Latin advances, Qui pronus est ad Misericordiam, benedic●tur: He that is prone to mercy, shall be blessed. The Hebrew deals forth primarily, Qui bonus est oculo, He that is good of Eye. 
Text. Hebr.  And the Chaldee follows in the foot-step, Qui bonum oculum habet, He that hath a good Eye. Then we have a 
Chald. Paraph.  merciful eye, when we look mercifully upon those who are in misery, or in the confines of it. Zanchius is our Orator: Indè dicta est Misericordia, quod Cordi nobis 
Zanch. de naturà Dei, lib. 4. cap. 4. quaest. 1.  sit aliena Miseria: Thence mercy was by the Latins called Misericordia; because by mercy, we lay close to our Hearts another's Misery. But who do I require a merciful eye, or the eyes of Doves in Wolves, Tigers, Rocks; worse: Men in whom the Nature of Man is joined with the Nature of Devils, as some report of Antichrist?  
Thirdly: (I speak now of a Thing, which, I believe none of our Preachers ever thought of until now:) They would have destroyed their own God, many times over: that is, burned his real Body, as they speak, in many places at once.  
In this most abominable Plot, there was neither good order not measure, and yet the match was measured, ordered and appointed to deliver his mournful and matchless arrant to the powder about the hour of ten or eleven in the morning: because it was supposed, that then the Parliament-House would be full and complete. These are the hours, wherein commonly their Priests run over their Masses, as the blind Be●ga● his prayers in the Spanish pamphlet: whereof some, but few were ingulfed in, or knew the plot. This was perfectly known to the plotters: as likewise, that hundreds of Priests were then scattered in and about Westminster. For they seat themselves here ordinarily, in great nu●b●●; near to Courts, Parliament-Houses, Inns of Court, School; and Universities, as watching for their Game. Therefore they had an intentional, wilful, and explicit Design to blow up their own God with their King. Here a most excellent Spirit of Elixir exerts itself: He tha● Reb●ls against his King, Rebels against his God: He that would destroy his King, would if he could, destroy his God standing in his way: so near, so twisted and united are the interests and affairs of God and a King; by reason that a King is in his Office so like to God, and so nearly subordinate to him. But hear me, ye that work in the Cellar there, I beseech you: Remember the Text, Hoc est corpus meum, This is my Body: Hic est sanguis meus, This is my Blood: And forget not your own Glosses: After the pronunciation of the last syllable by the Priest in the words, This is my Body; there follows nothing but the Body of Christ ex vi verborum, by force of the words, but per Concomitantiam, by concomitance, there follows the Blood of Christ, the Soul of Christ, also the Son of God the second person in the Trinity, yea the whole Divinity: likewise after the last syllable in the pronunciation of the words, This is my Blood, there follows nothing but the blood of Christ▪ by the force of the words, but by concomitance, there follows the Body of Christ, the Soul of Christ; also the son of God the second person in the Trinity, yea the whole Divinity. Ye would have put fire to and blown up the Body of Christ, the Blood of Christ, and if it had fallen within your Sphere, the soul of Christ, also the son of God, the second person in the Trinity, yea the whole Divini●y; and this, twice wheresoever the blow should have found the Priest after the consecration▪ and of●ner after the division of the Host. Was ever any Apparition from Hell, so frightful and so full fraught with horror, as the mere airy Relation of this most damnable Firework? Do we dream, or are we awake? Can this be true Veritate Rei, in the truth of the Thing, or Fact? In like manner, Beloved, They would have destroyed their King ex vi verborum, by the force of their immediate Purposes, Decrees, Designs; but they would have destroyed their God, if they could, per Concomitantiam, by concomitance: the Rights of God and of the King, being involved most rightly together. God is God per essentiam, by essence, and the King is God per similitudinem, by Similitude and Representation: I have said, 
Isalm 82. 6  Ye are Gods. There are Kings, and there are Viceroys: There is a God, and there are Vice-Gods, visibly acting in the place of God towards their people. Summon your Attention, mark again; The Jesuits Riveted their Lay-Fellow-Plo●ters into this Luciferian Design by the receiving of the Sacrament: Thus began the first Act of the plot in the abuse of the Sacrament; and the destruction and most horrible abuse of the Sacrament, for the Godhead of which they so earnestly stickle, should have ended the last act of it. The Godhead of the Sacrament is much defended, but little regarded in case of Exigent. Insert here, I pray: Henry the seventh Emperor was poisoned by a Benedictine Monk, who empoisoned an Host, and gave it to him in the receiving of the Sacrament: an● Pope Victor the third died at the Altar, having there drunk of a poisoned Chalice. Rather than Jesuits or Monks will miss of their ends, Popes, Kings, Emperors, God and all shall go. But, ye learned Masters of the dark Vault, hark ye once more. Have not ye taught me, that the Syriack Interpreter, Grandchild to 
Syrus Interp.  to the Apostles, in the 14th. Chapter of St. Mark, in lieu of the original Words ingrafts words deserving a 
Ve●sio ●●thiopica.  fair Asterisk; Hoc est ipsum corpus meum, This is my Body itself? And ●hat in the six and twenti●th Chapter of St. Matth. the  likewise embodies: Haec ipsa caro mea, This is my flesh itself; and Hic ipse sanguis meus, This is my Blood itself? Yea, that in the old Mass of St. Isidore, when the Priest recited, Panem nostrum quotidianum da nobis hodiè, Give us this day our daily Bread, the Choir answered, Qui tu es Christ, which daily Bread in the first place, thou O Christ art; as being 
Missa Sti Isidori.  the first and most noble in Genere panis, in the Breadkind? And moreover, that hence the rabid and furious Objection of the old Heathens against the Christians, took life, intimated by St. Cyril, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mysterium 
S. Cyril ep. ad Eutropium.  nostrum pronuncias: You call our Mystery the eating of man's flesh, Will ye blow up now the Body of Christ itself, the Blood of Christ itself, our daily Bread, which is Christ; the Mystery or Sacrament wh●ch St. Chrysostom calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Trophy of divine Love? And when I have objected on the behalf of 
S. Chryosost. homil. 1. in Psalm. Miserere mei Deus.  the Protestants, disputandi gratiâ, in a School-Dispute, against your Doctrine, from Logic, Accidentis ●sse est inesse; Or, Inhaerentia est de Essen●ia Accidentis, An Accident cannot be without a Subject; Have ye not answered: In naturals it is true, false and spurious in supernaturals? If we should require in matters of Faith, that the Object should come in Right and courting Lines to the Sense, and be coincident in every point with it; we should obstinately follow the Guidance of that Knowledge in the grand Affai● of Religion and of the soul, which is common to us with Beasts, whose Heads are bowed towards the Ground, and that are utterly nescient of him, who dwells above the Clouds and the Star-eyed Firmament. Our senses are the Powers and Faculties of the Beast in us. Have ye not proceeded against me, explanandi causâ, to explain your Assertion? Shall you and I put limits to an infinite Power, able, as Learning of old gr●nted, to do more than humane understanding can understand? The Apostle signs it in the third Chapter to the Ephesians, Deus facere potest supra quàm petimus, aut intelligimus: God can do above what we ask or understand. Have ye not urged beyond all this? If Heathenish Art and Science must be solemnly and with sound of Trumpet, received in revealed Truths, they will dispirit Scripture; and innocent Divinity will be deplumed of her chief and Cardinal Articles. It is a Logic Maxim, accepted into the Mathematics: Quae sunt eadem uni tertio, sunt idem inter se. The Things that are the same with a third Thing, are the same Thing if examined in themselves and as they face one the other. This eliminates the Mystery of the most blessed Trinity; wherein the Father, Son, and Holy Ghost, are the same essentially, but not personally. Philosophy Rules it: Ex nihilo nihil fit: Of Nothing comes Nothing. This throws to the Dunghill the Creation of the World. And Aristo●le confuted, as he thought, Bereschith Elohim bara, the beginning o● Genesis, In the Beginning God created, with this his Nothing-Rule; when by Chance he saw the Pentateuch. Philosophy holds forward; Omnis substantia maximè Rationalis, peruse subsistit: Every Substance, the Rational especially, subsists of itself. There the mysterious Incarnation of Christ, and the Hypostatical V●ion are disowned, discounted, exauctorated, and contemned: the humane Nature in Christ, subsisting by the subsistence of the divine Word, to preserve Union in the person of Christ God and Man. Logic administers as principle-strong: A Privanone ad Habitum non fit Regressus: There is ●o Regress from the Privation to the Habit: And the Physicians and Chemists own it as an Apherisme. Here all the Miracles of Christ, and of his Apostles and Saints, are anathematised and set going. Philosophy vomits up, Eadem numero non redeunt, sed specie: The same numerical Things return not: Here the Resurrection is discountenanced and dismissed. You set a Logical or Philosophical Rule, quickened by the Light of Nature, to struggle and combat with a revealed Mystery clear to divine Light. O the divine Apostle in his first Epistle to the Corinthians, and the first Chapt. Nun stultam fecit Deus sapientiam hujus Mundi? Hath n●t God made foolish the wisdom of this world? Infinite power doth every Thing equally, and with like facility; except that which is offered to the power, as St. Ambrose unsheaths it, be Naturae ejus contrarium, contrary to the 
S. Am●r. Annot. in cap. 23. Numeror.  Nature of God, or to some natural Attribute: As, Factum infectum facere, to make that a done Thing was not done, is contrary to his Truth; to sin is contrary to his Holiness. Hither I have phrased it as one of yours. Now I come to myself again. Should this Sacrament, containing according to you the Holy of Holies, and to which all Arts and Sciences must yield and submit themselves, have been blown up in a moment, ye that would have done this, what will ye not do? Optatus Milevitanus Records, that the Donatists threw this holy Sacrament to 
Opt. M●levit. lib. 2. contra Donatistas'.  the Dogs, and that the Dogs immediately destroyed their own Master's who threw it to them; and that the Teeth which tore the one, tore the other also. What shall I say? Where shall I begin? How shall I end? O most execrable, unfathomed, bottomless—! O that a Seraphim from Heaven, would furnish me with adequate and fit Words. I must desist: I cannot speak large enough to this immense and unspeakable mischief.  
Certain Inferences pertain to this place; but because I have encountered a Sheet of Reasons why roman-catholics should not be persecuted; and my Inferences stand in diametrical Opposition to those Reasons, I shall lead up my Inferences, and set them in Battalions against those Reasons. The Author Commences with an Introduction, and therein, with an old Rule founded in Nature and exalted by Grace. Do ye unto others as ye would that others should do unto you. This Rule is , where the Actions from both sides run in a Right Line of Morality. Moralitas Actûs est ejus Conformitas ad legem, The mortality of an Act is its 
S. Jo. Damasc. lib. 2. de orthod fide, c. 29.  conformity to the Law of God. Let the Author peruse Saint Damascen. In a good Judge personating his King on the Bench, there are two Wills, an antecedens Will, and a consequent Will: By his antecedent Will he wills well to a Prisoner at the Bar, even as well as to himself, considering him, in his antecedent consideration of him, as a Man, and in his pure self: but when in the consequent consideration of him, he considers him with these Adjuncts, that the same Man hîc & nùnc is a Thief and homicide, and endangers the public peace and safety, secundùm allegata & probata, according to the Things alleged and proved against him, his first and antecedent consideration of him vanishes, and the Will belonging to it becomes a velleity and inefficacious, and by his consequent and judiciary Will he wills him to the Gallows. It would be ridiculous in such a Prisoner, to Retort upon the Judge before his Condemnation, Do as you would be done by; when as even the Judge himself, if reduced to the Prisoner's Condition, would naturally desire his own preservation, and plead not guilty. The same wills are in God, who according to his antecedent consideration of Mankind, will have all men to to be saved; many 
1 Tim. 2. 4  whereof notwithstanding, according to his consequent consideration of them, he reprobates by an act of his consequent and judiciary Will. Our Lawmakers, and our Judges in the Execution of our Laws that are penal, act according to the fruits of men throughly known. And it is rottenly inferred concerning the Rule of Prudence, which teaches when you are encumbered with more inconveniences, to bear with the lesser. The Rottenness here will easily appear to those who shall be pleased to reflect upon past Things: As, That an Armado was procured from foreign parts by the solicitation of English Priests, to destroy their own Country. I have read a Latin Book at Rome, written by Father Parsons a Jesuit, wherein it was acknowledged, and justified: and I have heard it confessed, that many English Priests came with the Armado to direct and assist the Spaniards: Also, That the prime Inventors and plotters of the Gunpowder-Treason were Priests: Verily, dreadful evils have been performed afterwards, (I tremble in the remembrance of them:) But the Malefactors acted them as the Disciples of the Monks and Jesuits, and as followers of their Doctrines and Examples. When our Lawmakers and Judges consider Priests in their holy Names of Jesuits, Monks, Friars, they wish that such if they will be Jesuits, Monks, Friars, would, as Jesuits aught to do, imitate Jesus; as Monks, live solitarily and separately from the pomp of the world, wherein, saith St. Athanasius, such are as Fishes out of their Element; 
S. Athanas. in vitâ Sti. Ant.  and like Friars (that is, Brethren) abound in brotherly love: they wish to them, even as they wish to themselves in their own condition: But when they consider them in their wicked and Retrograde Fruits, they wisely Retard and suppress them by coërcive and agreeable Statutes. Salvianus 
Salvian: lib. 4. de Gubern. Dei.  brings Honey to this Hive: Atrociùs sub sancti Nominis professione peccamus: We sin more grievously, when our sin breaketh out from under a glorious Name, and profession: Which two contrary conditions, occasion, that wise men consider such Persons two contrary ways.  
By his first Reason he claims the privilege, that Christ's Church gave to the Jewish, to be buried with Honour; and that, as the Heathens were, they should be drawn to Truth by persuasion, and not by force. The first Branch of this first Reason discovers the Author to be either a Jesuit, Monk, Friar, or Priest: Because the bottom or pedestal of this Branch is deep-fetched out of Thomas Aquinas: whose words are: Sicuti homines mortuos servati aliquandiù ante 
D. Tho. p. 2. dae, q. 103. art. 4. Conclus.  sepulturam contingit: ita legalia (quae ut viva post Christi passionem servari sine peccato mortali non poterant) rectè ut mortua, à passione Christi ad Evangelii divulgationem servata, ut cum honore mortua mater Synagoga sepeliretur: As it happens that the Bodies of dead men are sometimes kept before their burial, so the Legals (which after the passion of Christ could not be kept, as alive without a mortal sin) as dead, from the passion of Christ to the promulgation of the Gospel were rightly kept, that the mother Synagogue being dead, might be buried with honour. She was truly noble and honourable being alive, and therefore being dead was honourably and nobly buried. But when under pretence of an honourable Burial, a restless people deadly prejudicial to the Kingdom wherein they live, shall endeavour to outlive and build up themselves upon the Ruins of those among whom they live, it altars the case substantially by a circumstance. If ye be not suppressed, as now ye are, by the Laws, but may elbow it at your pleasure (I see it clearly behind the Curtain), more than a hundred thousand Subjects shall be drawn every year from their Allegiance to his Majesty. St. Hie●om's complaint would then 
S. Hierom, lib. a●versus Lucif●●anos: Tom. 2.  quickly be applied hither with a little Change: Ingemuit totus orbis, & Arrianum se esse miratus est: The whole world groaned, and wondered that it found itself Arrian upon a sudden. Pope Gregory the 13th. that established missions into all parts, gave ominiously for his Arms a flying Dragon vomiting poison. I know what sublime Advertisements the predicant Jesuits give in their Sermons: such indeed as little suit with dead or dying people: For example: The Heavens are always in motion: the Sun takes no rest: Fire is always in action: The Sea never sleeps: The soul is always busy in the exercise of her Faculties, active Virtues and Spirits: The Heart always panting: the eyes are always active when they are open: Life keeps the pulse in continual beating; and the breath always a passenger coming or going. These are numbered amongst the choicest of God's creatu es; and therefore bear more likeness of him in themselves, than meaner things. These ever work, and shall his Holiness, and we be idle? For the second Branch: The Church of England rightly and righteously draws you to Allegiance by Force: Your different Judgement in matters of Religion is only chastised in a geatle manner with a pecuniary mulct: Yea the Priests themselves are not otherwise punished, but as unquiet and known Seducers of the people from their Allegiance. And whereas St. Peter, after your stile, the first Pope, set these two so nearly together, Fear God, honour 
1 Pet. 2. 17  the King; the Church of England solidly concludes, That ye cannot fear nor serve God, except ye honour the the King: and that ye cannot serve the Supreme, except ye honour his Substitute.  
His second Reason pretends, That the Roman Church must not be persecuted by the old Protestant, as confessing her to be a true Church, and professing herself to be sprung from her loins: he must not defy his Mother for a Whore. If the old Protestant throughly considers your Whorish falsehood and prostitution in the practice and exercise of Religion, truly, That she confesses you to be a true Church, is more her Goodness than your Desert. And the Church of England does not spring from the loins of the Church of Rome as the Church of Rome is a Whore, but as by the great providence of God there hath been preserved a continual succession of Priesthood in her. As the Church of England came of her, so she came from her, and communicates not with her in her Whorish considerations. When those occur, she looks beyond them, and honourably derives herself from the most chaste and primitive Church. And therefore, the Church of England may defy the Church of Rome for a Whore, without biushing. For brevity-sake, I shall name here but one Whorish practice. The practice of ignorant people praying in an unknown Tongue, is Whorish. First, what prayer is, St. John Damascen, the Greek Lombard, hath Oracled, and the Schools have devoutly received, who teach: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
S. J. Damasc. lib. 1. de ●ide orthod, cap. 14.  Prayer is the ascension of the Mind to God. Prayer being in its Essence, the ascension of the Mind, the Mind ascerds in the prayer as such. Secondly, Because our Oblation of prayer to God our Maker, should evenly concord with our making and Talents, Man worshipping God, quatenùs Homo est animal Rationale, as Man is a Reasonable creature. We therefore being originally enstamped reasonable and understanding creatures, agreeably to our Origin pray with understanding. For which cause where the psalmist exh●rteth, ps●l●ite Sapien●èr, Sing ye wisely; the Hebrew 
Psalm 47. 7  Bible settleth, maskil, in intelligentiâ, in understanding; and the Sept. prefer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intelligentèr, understandingly; and the English follows in the path, sing ye praises with understanding. For the same cause the Apostle rigorously exacts of us rationabile obsequium, Reasonable service. 
Rom. 12. 1  Thirdly, Because prayer unites the Soul with God, and is therefore baptised in the Hebrew Language. Tephilah, with a Ray reflected from the Childaean Taphal, which signifies copulare, to u●ite or join: and like is best united with like, as Mind with Mind, understanding with understanding, and as our Wills are most perfected when united with the Will of God: God is Mens Aeterna, the Eternal Mind. Yea a loving, faithful, and zealous prayer unites the Soul with God in the nearest conformity to the Beatifical Vision: wherein according to the Thomists, Scotists, Bonav●ntu●ists, the Mind or Understanding takes up and possesses the Foundation, and fundamentally essen●iats Blessedness. Fourthly: Voluntas non agit ex Incognito, the Will do●h doth not ordinarily work or act, authorized, summoned, or entertained by an unknown Thing: and Intellectus praefert Volunta●ilucernam, the understanding carries a Lamp or Lantern before the Will: and the Will is preportionably inflamed as the Understanding gives evidence Fifthly, Because in a Regulated prayer the Soul is hol●causted; all being offered to God: and if all, chief our chief and first Faculty, our understanding: of the which, Aquinas; Cùm 
D. Tho. p. 1. q. 12. art. 1. in Conclus.  ultima hominis Beatitudo in altissimâ ejus operatione consistat: Whereas the last blessedness of Man consists in his highest operation. Sixthly and lastly: Because where the prayer is not understood, the Words, as compared to the understanding of him that prayeth, fall off into vain, and the Sense with them, and both are fruitless; and to offer such vain cyphers unto God, or such a shell fruitless of the proper Kernel, is a part of niggardize, heterogeneous even from the first adventures of Worship, in the ancient and typical Sacrifices: wherein God required the finest flower, the First-fruits, the fattest Beasts, the choicest Birds. In Consideration of this Whorish practice, and many others, Rome I defy thee for a Whore.  
His third Reason contends for Liberty, in regard the Protestant acknowledges, that the Roman professeth all fundamental Truth, and as so doing, is capable of eternal felicity, which is our last End, and wherein all saved persons shall enjoy everlasting Friendship. The quarrel of the Protestants against you, upon which persecution is grounded, is created and heighthened from your Doctrines leading to Treason, and from the long experience which they have had of your turbulent and indefatigable Spirits. When a Thing done was enspirited and enthusiasmed by Doctrine, it is honestly imputed to the Teachers and Authors of the Doctrine. True Christians are principled in a particular abomination of Murder, because their most beloved Lord was murdered; and they are themselves ready, not to murder others, but to be murdered as their dear Lord was: and consider men, though Heathens, not only as men, but as the Images of God whom they adore. Therefore they justly suppress as far as they can, the children of cursed Cain. How can a person be tolerated in a well-tempered Nation, who takes it upon a religious account, that post latam Bullam Excommunication is à Domino Papâ, after the Bull of Excommunication is published by his Lord the Pope, he may kill the person excommunicated whosoever he be; that in the case of unjust Scandal, he may kill the Accusers, the Witnesses, yea the Judge himself; that if he hath defiled his Body with a Woman, and she give signs of a willingness to divulge it, he may kill her; that if any one shall threaten to reveal the secret sins of a Community, he may be killed: (this part of Escobar the English Monks now in London, practised against me in the Bastille at Paris; they endeavoured to kill me, both by poison and otherwise; and fathered the Reasons upon a Cause, the contrary of which was most true; let them now stand forth and clear themselves:) that he may, though the professed Servant of a buffeted Lord, to prevent a blow or buffet, or the Lie being given him, kill a man; that a Woman may procure abortion. The popish Casuists, Escobar, L●ssius, Zanchez, Diana, Reginaldus, Hurtado de Mendora, Bauny, are heavyladen with such fruits. Are not the maintainers of these Doctrines, kill, kill, and nothing but kill, unsufferable 
Coac. Constantiense Sess. 13. sub Martino 5.  amongst pious Christians? What the Council of Constance defined in defiance and hatred of Wicklef, is evident; and in what circumstances the Jesuits of Paris being terrified by the Parisian Parliament, renounced Mariana, I am assured. No Jesuit sets forth a Book, but first approved by three Jesuits whom his Provincial names: neither can they act any matter of great consequence, as the Gunpowder-Treason was, without the knowledge of the Pope, to whom they are obliged by a particular Vow of Obedience. In the last place, let me tell you, you are highly beholding to the Protestants, that they give no definitive Sentence against you in the business of your Salvation: You are not affected with like Civility towards them, when you damn them for Heretics, and frequently cite against them, first, St. Cyprian, pronouncing, Habere jàm non 
S. Cypr. lib. de Simplicitate Praelatorum. Concil. Lateranense sab Innocentio 3. cap. 1.  potest Dominum Patrem, qui Ecclesiam non habet Matrem, He cannot have God for his Father, who hath not the Church for his Mother; and afterwards the Council of Lateran, Una est Fidelium Universalis Ecclesia, extra quam nemo salvatur, There is one universal Church of the Faithful, out of which no person is saved: and you understand by the Church, yea by the universal Church, the Church of Rome: and when you argue against them as followeth; Shall we give away Salvation (a most holy Thing) to persons destitute of habitual Grace? Or, is habitual Grace given out of the true Church of God, united in one Lord, one Faith, except in the virtue of the Church, as in the baptising of Infants or others amongst Heretics or Infidels? Then to be of the Church or not of the Church, is of the same composure, fabric, mineral, and metal: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Uno Absurdo dato vel concesso,—, If we grant or sign a pass to one Absurdity; Scholars know the Catastrophe, and what follows by necessary Concatenation. This Answer evacuats also his fourth and fifth Reasons.  
In his sixth Reason he runs wide of his matter, and there is a palpable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Transition to a different kind of Things from the Thing in question. That the Duke of Saxony with his Lutherans, and the Emperor, Head of the Papists in Germany, better agree, than either of them with Calvinists, is not our Business, because they are branched into several Governments, whereas the Protestants and Papists are here incorporated under one Prince. And his Instance in Hugonotes, is also absurd and absonous; the Hugonotes of France being Calvinists, and the Agreement being there sinewed, because the Kings of France have experienced the Hugonotes to be better Subjects than their own Popish-ones, Marshal Turin, General of the French King's Horse, is a most Honourable Example. When we break our limits that should bond our Discourse, it signifies we have almost done all within our Bounds that 
Gen. 3. 1.  we can do. When the Text, says, Now the Serpent was more subtle: Aquila descends to the Root, and affords, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more pragmatical, more overacting; and Plato's 
A 〈…〉 la: Plato in Menexeno. 2 Cor. 11. 3.  word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used by the Apostle, and signifies Craft that treads all ways, and tries all works to do mischief. Note with me, that here in the beginning of Genesis, the first Book of holy Scripture, the Serpent into which the Devil entered, hath his Name à Serpendo, from creeping; he was but a Creeper when he first began to plot against us; rhiss being the first mention of the Devil in Scripture: Now the Serpent is in the length of Time grown into a Dragon, and he grew apace after the Monks and Jesuits came into the World; such we find him in the last Book of Scripture the Revelation, Michael and his Angels fought against the Dragon. 
Rev●●. 12. ●  The Tail of which Dragon, is now in England, in C●rculum retorta, where it lies in a circle round about us. St. Epiphanius teaches, That the Devil is called in Scripture, by 
S. E●●ph. 〈◊〉 in E 〈…〉  the Name of a Serpent; because the Serpent is omnium Animantium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the most winding and turning of all living creatures; and that he winds himself into circles and knots, and hath nothing of right and strait, or of innocent candour. He is called by Theodoret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, altogether wicked. 
Theodoret. lib. 1. Hist. cap. 2.  Your out-walkings, windings, and insinuations, are now, the Devil being grown to a Dragon, most dangerous. I could speak to the seventh Reason, but it concerns Raggione di Stato, Reasons of State, which are above me.  
His eighth Reason presses a Belief upon us; That the Roman-Catholick is an enemy to Innovation, and propitious to Monarchy, and that his Faith leads him to a strict obedience. These things are gloriously said; but as St. Justine writeth 
S. Just. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. se● Cohort. ad Graecos & Gentiles.  to the Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christian Religion is practical, and consists in works, not in words. I am half-perswaded, that here the Author of the Reason's mocks and scoffs at the Romanist●. Aquinas his Doctrine (restored by Bellarmine) in his Question, Utrùm Imago Christi sit adoranda adoratione Latriae? where he resolves, That the Image of Christ or a Crucifix may be adored with the adoration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being a worship due to God alone; is it not an Innovation? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, him only shalt thou serve with the service of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (I charge you only with your most gross Innovations.) 
D. Tho. p. 3. q. 25. a●t. 3.  If ye be enemies to Innovation, why is not this Doctrine thrown out and condemned? Is it not an Innovation, of which Nicolaus Lyra mournfully complaineth, Aliquandò 
Matth. 4 10  in Ecclesiâ fit maxima deceptio populi in Miraculis factis à Sacerdotibus, vel eis adhaerentibus proptet lucrum: Sometimes the people are very greatly deluded in the Church, 
Nic. Lyr. Comment in cap. 14. Dan. secundùm Edit. Vulgat.  by forged Miracles: the Priests or their Adherents forging them for gain? Is it not an other Innovation, of which irrefragable Alexander Hales treateth in sad terms: In Sacramento 
Alex. Halens. part 4. quaest. 53. Memb 4. Art. 3. Solut. 2.  apparet Caro, interdùm humanâ procuratione, interdùm operatione Diabolicâ: Flesh appears in the Sacrament sometimes by humane procuration, and sometimes by Diabolical operatic? I could name a thousand of these. When you urge, That you are propitious to Monarchy, the word propitious is ill-placed. propitiousness is of a Superior to an In●eriour, as Oratio est Inferio is, Prayer is of an Inferior to a Superior; Deus, esto propitius, cries the Publican, God be proptious to me a sinner. Monarch's and Monarchy are very much engaged to you that you are propitious to them. In good sooth, you honour Monarchy in order to your Pope and his Supporters, as appears by these your Arguments; St. Thomas his Ground is irresistible: Deus omnibus providet secundùm quod competit eorum naturae: God provides for all things agreeably to their natures: 
D. Tho. p. 1. q. 1. art. 9 in Corp.  The Church militant is partly visible, and invisible partly; Visible in respect of our persons and Bodies, and in regard of our Souls invisible: Why then as she hath a Head invisible, ought she not to have likewise a visible Head homogeneous with her visible condition? And whereas according to Heavenborn Divinity, Praedestinatio est pars nobilissisima divinae providentiae. Predestination is the most noble p●rt of divine providence, excellently dealing and disposing concerning the last and ultimate end of God's people; If Monarchy be the Government of Heaven, and also the secur●st and most peace-preserving Form upon Earth, why should it be disannulled in, and abrogated from the Church, which is the most noble and most excellent Convocation, conjunction, and society of people upon Earth, and the society without the Steerige of which we cannot arrive at our last End? The Ground-Axioms are also most noble: The one is mansioned within the Territories of Philosophy, Quod inest nobiliori, nobilius est, That which is in the more noble, is the more noble: this being verified also in Aristocracy and Democracy aequo librili, aequâ simbellae state â perpensis, weighed justly together: The other shines tanquam densior pars sui Orbis, like a Star, in St. Justin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
S. Just. Cohort. ad Graecos.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Monarchy, as such, is discord-free. Here ends your Discourse. But how long have you honoured Monarchy in order to your own Princes? Shall we date the time from the beginning of the Reign of Queen Elizabeth, or from the Spanish Fleet inclusiuè, or from the Gunpowder-Treason? That many of you have been actually and externally loyal to his Majesty in his Troubles, I joyfully confess: but whether this was done in Sensu Composito, because your Interest was objectively connexed with his majesty's Right, or in Sensu diviso, for pure love of God and the King, examine your Hearts and Consciences: This objective precision, this divine Alchemy is not the work of every Day; I was in the company of four English Monks here, on that mournful Day wherein the best of all Christian Kings then living, was most barbarously murdered; and they all spoke of him underfoot and contemptibly. St. Austin hath taught me: 
S. Aug. Homil. 38.  Qui amicum propter commodum quodlibe● amat, non amicum convincitur am●re, sed commodum: He that loves his friend for the profit he reaps by him, is convinced, not to love his friend but the profit. For the last Clause, concerning your Faith, look back upon what is already cleared.  
His ninth Reason presents an Answer to the Objection, That the Roman-Catholick holds positions inconsistent with good Government, either in Church or State. But the Author so behaves himself in his Answer, that if I durst loosen my Soul a little, I would contemn him, yea desist from anatomising further into his Reasons. He answers as no Man of his Fox-fur, but himself, would answer: And therefore this Answer, may happily gain some favour for him, yet cannot prevail for others. He defears all the Councils, which, if general, are universally judged by popish Recusants infallible. Although this one Priest may be White, all the rest all black. Whosoever he be, he is as St. Bernard 
S. Bern. ep. 249. ad Bernardum Priorem. Sept. in cap. 13. Is.  shapes him, quaedam Chimaera sui saeculi, a certain Chimaera of his Age, or a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint▪ half Rome's and half England's; and puts me in mind of the Archbishop Petrus Tenorius, who after a long Disputation, equally bandied concerning the Salvation of Solomon, pictured him half in Heaven and half in Hell. His tenth Reason sinks with his ninth, as depending upon it.  
His eleventh Reason disburses, That persecution forceth roman-catholics to put themselves in danger to be made disloyal and practice disloyalty; first, by carrying news to Ambassadors he●e, and secondly, by sending their Children beyond the Seas, there to be taught by the Enemies of England. He that puts himself in the near danger of a Sin, sins. But a man cannot be forced to sin. All sin is voluntarily committed; and voluntas non cogitur, the will is not forced. Thomas Aquinas sets up his Flag for us: Homicida est per se & 
D. Tho. p. 2. d●●, q 73. art. 8. ad 3.  sufficiens causa Corporalis mortis: Spiritua is autem mo●tis nullus potest esse alteri Causa per se sufficiens: quia nullus Spiritualitèr moritur, nisi propriâ voluntare peccando: An Homicide or Murderer is the proper and sufficient cause of the corporal death of him whom he kills: but no man can be to another a proper and sufficient (so Cajetan senses the words) cause of spiritual death: because no m●n dies spiritually, but by sinning with his own proper will. Such News-Carriers and Homebred Intelligencers I have known many. He was a Priest and a Friar, that had long played the Intelligencer on both sides, and at length solaced himself in his mirth at Brussels, with this remarkable encouragement, The Pope and Cromwell shall pay for all. And concerning the Children of Papists, except they may, not be taught only, but also priested here; Father Robert Anderton the Monk, stationed in Lincolns-Inne Fields, will carry them abroad; and therefore, the State of England hath reason to fear, that whereas you have a potent party abroad, and in this regard are more dreadful and dangerous than others, many of your party being our Enemies by your instigation, you will, if not suppressed and overlooked by all who do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, return to your old Trade of delving and digging your own Graves. The voice of thy Thunder in the Heaven, or in the Sphere; 
Psalm 77. 18  the original Word with like affection importing a Sphere, a Wheel, and every thing the motion of which is circular: which moved the vulgar Latin to run parallel with our 
Edit. Vulg.  sense, Vox Tonitrui tui in rotâ, The voice of thy Thunder (or of men's Thunder-plots which God permits as far as he pleases) is heard in the motion of the wheel: And the same Prophet prays against plotters, O my God, make them like a wheel, which continually returns to the same place where 
Psalm 83. 13 Psalm 12. 8  it was. For, The wicked walk on every side, The Vulgar hath, In circuitu impii ambulant, The wicked walk in a circuit or Circle. Circulus in Mathematicis perfectissimus, imperfectissimus in Moralibus: A Circle is most perfect in the Mathematics, in Morals most imperfect. The marrow-Truth is, The Councils named in your ninth Reason, and your Casuists, urge you to disloyalty, namely the Council of Florence defining for the Pope's Universality of Jurisdiction, and the Lateran Council for his power in Temporalities indirectly called indirect, directly to depose Princes by their own Subjects.  
His eight Reason is drawn ab improbabili, from an improbable Thing? it seeming altogether improbable, That liberty granted to Papists should destroy the settled Religion of England, because Protestants have the use of Scripture in their own Tongue, and amongst the Papists here even the service is private, and the want of Preachers very great. Intruth, your lazy Monks are great enemies to Preaching: But, howsoever ye scar● it, ye pervert people without end, and without number: Every one of your Emissaries is a kind of Ulysses, praised by Homer with this Elegy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Hom. in ' O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he knew the Cities, and manners of many people. If your Hopes be not erected to the perverting of this Nation, and if ye do not serve Baalzebub, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the God of corrupting Flies, why is it written over the Porch of the English College at St. Omers in Golden Letters, Jesus converte Angliam,, Fiat, Fiat, Jesus convert England, Amen, Amen? And why do ye now boast every day of twenty strange Things which I have received from person's of Trust, and have in deposito, but will not name for fear of poisoning the people as ye do? Yet thus much: The Head of us, though he be most honourably grateful to you for your service upon what Ground soever it was performed, yet is not of your Feather. I go not in chase of preferment: St. Hierome thus puts the last stamp upon the 
S. Hier. ep. ad Paulin.  soft Heart of Paulinus, to whom he writes, Facilè contemnit omnia qui se sempèr cogicat esse moriturum, He doth easily contemn, and with a violent hand throw under him all things, who thinks he stands always with one foot in his Grave: I speak with a deliberate meditation upon the hour of my death and the day of Judgement; when he was in Germany, Brussels, France, my most innocent Necessities carried me to all these places, in all which I saw the most noble Things done by him in the profession and Exaltation of Protestant Religion that any Princely Soul could act; and particularly in France I saw a young person, and the same high-born freed by his most zealous Commands from eminent and imminent danger of Popery, and all this, in his lowest ebbs: and when Popish Princes highly courted him in order to his Restitution. Those people have hearts steeped in the Gaul of bitterness, yea in the poison of Dragons, that will not believe the right Sterige of men's hearts, until the men be opened, and they see their entrails. Away, away, scatter no more suspicions and false Rumours. I should gladly meet with a Papist that can speak Truth of High, or Low. It is truth, which Tertullian speaketh of 
Tert. in Apologet. cap. 7.  lying Fame: Quae nec tunc quidem cùm aliquid veri affert, sine mendacii vitio est, detrahens, adjiciens, demutans de veritate: which neither then truly when it proposeth a true Thing, is without the scar of a Lie; drawing from, putting to, and changing the truth. And be a little more humble, and peaceable in your Carriages: the very hopes of a Toleration had so transported you, that a Minister could scarcely pass in the streets by your Shops, but reproached and abused by you: Yea, I was present the other day, when a Jesuit having crept into a House, and standing by a fire, Ansatus with his arms hooked up to his sides, professed against the Master of it being a Minister, that he had more to do in his house than he. Whither will these people drag us, if they be suffered? It is my Road, when an insolent Sect is most high and proud, to catch at the very Head of it: I wrote against Presbyterians, and Anabaptists, when they took their turns at the Helm, and for the divine Right of Episcopacy, when humane Helps were depressed. I have a Sigh coming, and a Groan after it, that Ushers a word or two: O that unwise ewe, which gave suck to the forsaken whelps of a wolf; that afterwards destroyed her & her young, & all the flock!  
His last Reason, he says, is rather a Request than a new Reason. And my Answer shall be like i●: Our Church-governors are desired to consider whether a Toleration of Papists would not increase their Power: And I likewise m●st humbly desire them to consider, whether it would not bring their P●wer to the Grave, and there leave it. Secondly: They are entreated to consider, whether their first Consecrators, were themselves truly consecrated, that they may be reverenced by Papists, according to their Character, and obeyed accordingly: and I most humbly desire them to consider, That this is a Desire in the Air, where Aristophanes his Birds built a City; 
Aristoph. in Av●b.  for, the Papists believe it not. Thirdly: Protestants are beseeched to lo●k upon them as their Fellow-soldiers in defence of their Kings: and I most humbly desire all men to consider, that it was both our Duties, and requisite that both we and they should know and keep the Conditions of a just War: whereof the first is, Auctoritas legitima, a lawful Authority: which is, the Authority of a Prince, or of a supreme Power: Because Princes and supreme Powers have no common Tribunal, at which they may accuse other supreme Powers and Princes: Secondly, causa justa, a just Cause: which is, The repulsing of notorious and great Injuries: the repulsing of which, is a more eligible Good, than the Good lost by the evil of War, that the Prince may defend the people subjected to him, now greatly damnified by the Enemy. Thirdly: Intentio bona, a good Intention, the End of War being, ut in pace vivamus, that we may live in peace. Fourthly: Modus debitus, a due manner: 
Christoph. Marcellus Orat. habitâ in Concil. Lateran. sub Julio 2. Sess. 4.  which enjoins the taking off all possible care, that the Innocent be not endamaged. In this their Desire, it is questioned whether any Roman-Catholick hath been false to his Majesty: and I humbly desire the Protestants to consider, that much may be said in this business above what hath already passed in the stream. I have heard extraordinary Things from a great Statesman of France, and an other of Italy in the Bastille. And had not the two Filli olei, according to the Hebrew and the Vulgar Latin, Sons 
Zach. 4. 14.  of Oil, as they may be called out of the Prophet Zachary, the one by Land, and the other by Sea, done their Duties, strange and prodigious Things had followed. We are, the God of patience and consolation be blessed, set in joint, and I will not blab abroad my Secret. Answerably to Aquila 
Aquil. Theodot. Sept. Syr. Arab. Antiochen. Arab. Alexandr.  and Theodotion, they are Filii Splendoris, or Claritatis, Sons of splendour or Clarity: The Septuagint, Syriack, and Arabic of Antioch deal out, Filii pinguedinis, Sons of fatness: The Arabic of Alexandria, filii Misericordiae, Sons of Mercy, Oil being a Symbol of Mercy. God Reward them in his infinite Mercy: who rewardeth every one according to his works and fruits: and God preserve his Majesty, and grant that as he is set above us, so he may walk with God, and before us by a most perfect Example.  
Amen.  
Laus Deo Liberatori: Praise be unto God our Deliverer.  
FINIS.