A PROTESTANT ANTIDOTE Against the POISON OF POPERY. CLEARLY Proving the Religion of the Church of Rome, to be 

1. Superstitious,  
2. Idolatrous,  
3. Damnable,  
4. Bloody,  
5. Novel,  
6. Inconsistent with the Public Peace,  
7. Irreconciliable to true Christianity.    
Published for the Public Good.  
By Christopher Nesse, Minister of the Gospel in Fleetstreet, London.  
Every Plant which my heavenly Father hath not Planted, shall be rooted up.  Matth. 15.13. 
LONDON, Printed for Dorman Newman, at the King's Arms in the Poultry. 1679.   

To the Right Honourable, the Lords and Commons of England.  
Right Honourable, etc.  
'TIS a most Conspicuous and undeniable Truth, that You are the grand Patriots and present Patrons of all that is near and dear to us, both as we are Men and as we are Christians: You are our blessed Zerubbabels (which signifies Born in Babel or far from Confusion; the good Lord grant, that however ye might be born in it, ye may be graciously removed far from it) Or our sweet Shezbazzars, (which signifies Joy in Tribulation, the good Lord make you no less to these three Nations) whom God hath raised up (in this critical conjuncture of Babylonish Confusion) as Saviour's upon Mount Zion to judge the Mount of Esau, or Romish Edom; that the Kingdom may be the Lords, Obad, v. 21. Even a Kingdom of Righteousness and true Holiness; wherein the Crown may be placed upon our Lord Christ's (not Antichrists) Head, Cant. 3.11. 1 Chron. 29.11. Isai. 33.22. that there may be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a divine or holy Government; and that the Temple of the Lord (which hath been burnt and broken down) may be built again, that the Lord our God may dwell amongst us. It must be acknowledged, that (as Zerubbabel or Shezbazzar had in his way, so) you have in your way great Mountains, Zech. 4.7. Mountains of Prey, Psal. 76.4, 5. Yea, destroying Mountains, Jerem. 51.25. Though Babylon be called there a destroying Mountain, and seated upon a Rock that is unaccessible and not underminable, yet God hath promised (for your encouragement) that he will levelly it and lay it low enough, v. 28. This destroying Mountain God will make a  Mountain, like a great heap of Rubbish and Ashes, as this City lately was when burned down by Babylonish hands; the Lord will Retaliate, and pay Rome with her own Coin, as it is foretold of her, (that Radix omnium malorum.) Rev. 17.16, 17.  Tota eris in Cineres quasi nunquam Roma fuisses, 
Woe, woe, woe to her, God will make Roast-meat of her Flesh, and burn her (for an old Bawd) with fire: this destroying Mountain shall be destroyed, when God cometh to Thresh those Mountains and beat them as small as Dust before him, Isa. 41.15. Oh that you may be a new sharp Threshing Instrument (having Teeth) in the hand of the Lord, to mash in pieces those mighty Mountains, and to levelly the loftyest of them (that are set aloft, and overtopping the poor feeble Jews, Nehem. 4.2. the Seed of God) and to bring them to the lowest place (which is fittest for them) to wit, the Footstool of Christ: Surely every Mountain (though never so great) shall become a Plain, or a Champiagne Passable Path, the mouth of the Lord hath spoken it, saying: Who art thou, O Great Mountain? before God's Zerubbabels thou shalt become a Plain, Zech. 4.7. which is the Virgin Daughter of Sion's lofty Interrogation, insulting over the defiled and defiling Daughter of Babylon, notwithstanding her Greatness and Haughtiness, 2 Kin. 19.21. There is no Mountain so strong but it may be moved, if not removed, by an Earthquake, when God terribly shaketh the Earth, Hag. 2.6. Nah. 2.3. Babylon meddles not with her match, in meddling with a matchless God, who is more glorious and excellent than all Mountains of Prey, Psal. 76.4. All Mountains melt at his Presence, Nah. 1.5. Psal. 114.3, 6, 7. He that giveth the gift of Miracles whereby to remove Mountains, 1 Cor. 13.2. must needs have that power much more himself; A quo aliquid tale est, illud est magis tale. The Rabbins say, that the Pillar of Glory (which was Israel's Conduct from Egypt to Canaan) stubbed up every Bush, and levelled every Mountain that lay in their way to the Land of Promise.  
Right Honourable, The Lord of Hosts be with you, and the like Pillar of Providence (to do the like Offices of Love for you in your difficult Work) go before you: As the Temple (lately burnt) cannot be built again, until those Mountains of Rubbish (which lies upon the ground) be removed; so the Temple of God cannot be Repaired by you (our Zerubbabels) until this work be done: Your Present and Primary Work is to remove Mountains of Rubbish, the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that which now Letteth will Let, until it be taken out of the way, 2 Thess. 2.6, 7. The Spirit of the Lord be upon you, that (as you have already given many hearty lifts at the Rubbish, so) you may not only effectually remove it, but be able also to cast it all into the Brook Kidron, 2 Chron. 29.16. and 30.14. and 2 Kin. 23.12. Oh! what good man will not assist you in casting such Trash into the Town-ditch, (such a sordid place was Kidron,) that you may go on and Prosper (as Asah, Hezekiah, and Josiah did,) in the Name of the Lord. What true Englishman will not say, [The blessing of the Lord be upon you, Psal. 129. ult.] And say, [God speed your Plough,] that hath so much fallow ground to break up before you, that you may not sow among Thorns, Jer. 4.3. Alas! you do meet with much Fallow Ground, a Mispah with its Snares, a Tabor with its Nets, Hos. 5.1. A Beth-Aven, much Land of darkness, all Fallow Ground in England, although it was ploughed up in Edward the Sixths, and in Queen Elizabeth's time, etc. The Plough of the Gospel must go oft over the Land, before it be fit Soil for the Celestial Seed, from the best of Sowers, the blessed Seedsman, the Lord Jesus: 'Tis for Woe and Lamentation, that our Land is grown fallow again, and should it not (by your Plough) be broken up, our Nation would soon be broken up: The breaking up of those bloody Romanists may prevent the breaking up of this blessed Nation; should those cursed Thorns be suffered to grow up again with their sharp Pricks, (as they did after the first Ploughing by Edward the Sixth in the Marian days,) Oh! what dreadful Flames, Burn, and bloody Cruelties would fall upon us? Witness that [Praelibamen] or Foretaste thereof, not only in those frequent Fires, but also in that Barbarous Murder of Sir Edmondbury Godfrey, before the Power of the Nation was made over to them.  
My Lords and Gentlemen, Ploughing Work is a Work of great difficulty, especially among tall, overgrown, deep rooted, and churlish Thorns; rending and tearing up of Fallow Ground, and turning it upside down is a Work of great Difficulty; yet the Removens prohibens, removing Remora's hath most hardness in it, when this is done, the Action will prove less difficult than the Agitation; the Contrivance will be harder than the Accomplishment. The second Ploughing of Fallow Ground is more easy than the first, and the third is more easy than the second; the Ardua as well as Arcana Imperii are now before your Honours: You are got into a Wood, Wilderness, and Labyrinth, (no less is your Generation-work God hath called you to) and were I as worthy as Jonathan, I would do that Office of Love, yea duty for you, which he did for his dear David, when he went into the [Wood] to him, and strengthened his hands in God, 1 Sam. 23.16. by minding and reminding you of the Promises, Providences, and Protection of your God: My Cordial Prayers to God for you shall be constantly, that you may be coming out of the [Wilderness,] leaning upon your Beloved, Cant. 8.5. and going thence with our English Israel towards the Land of Promise; yea, and I doubt not but you have a better Thread than that of Ariadne, which helped Theseus out of the [Labyrinth,] even the Wisdom of the wonderful Counsellor, to extricate you out of all those Popish Intrigues you are now involved in. And that I may the better Strengthen your hands in God, I cannot hid from you those Presaging Providences of Gods Prevalent Actings, in tendency to our deliverance from Popery at this juncture of time; all which buoys up my Faith above my Fear, and (I hope) may do yours.  
The first Presaging Providence is, Great Discoveries do presage great Deliverances▪ God hath marvellously brought to public light those private Popish and Diabolical deeds of darkness: Prevision is [tantamont] Prevention, both in Sacred and Civil History; praevisa jacula minùs-feriunt, et premoniti, premuniti; forewarned, forearmed, and Darts foreseen are dintless. God hath shot three Arrows, (as in David's Case, 1 Sam. 20.21, 22.) three Witnesses, Mr. Oats, Mr. Bedlow, and Mr. Prance, Arrows all, not to wound us but to warn us, that the intentions of Bloody MEN were for our utter destruction. Thus when Mordecai was Informed, or [Jadang, Hebr.] came to know of the bloody Decree, this was Gods means to break the Neck of cruel Haman's wicked design, Esth. 4.1. etc. Thus also the marvellous discovery of the Powder Plot (in this Land) was (in God's hand) the marvellous disappointment of it: And surely 'twas not bad Argument, which Sampson's Mother used to his Father Manoah, If God would have destroyed us, he would never have discovered these things unto us, Judg. 13.23.  
The second Presaging Providence is, Division is the Mother of Destruction: (God forbidden it should be amongst us, sicollidimur, frangimur, if we clash we break,) but now (praised be God) 'tis found among our Enemies: The Language of Babel-Builders is divided and confounded; oh how do Priests and Jesuits now divide and discover Priests and Jesuits, etc. Hereby their Nimrods' or cruel Hunters with all their cursed Chamites, are dispersed from their Babel-Building, Gen. 11.7, 8, 9 Our Lord saith, If Satan's Kingdom be divided against itself it cannot possibly stand, Matth. 12.25, 26.  
The third Presaging Providence is, A Beginning hath a Presaging Tendency to the End. To this Zeresh (Haman's Wife, and probably a prudent Woman) spoke shrewdly and pertinently, saying: If Mordecai be of the Seed of the Jews before whom thou hast begun to fall; thou shalt not be able to stand but thou shalt surely fall before him, Esth. 6.13. Principium per media tendit ad finem: Haman was but barely begun to fall a little below Mordecai in honour. Hence his final Fall was foretold, either by Divine Instinct as the Sibyls and Caiphas, or only by Humane Prudence, drawing this notable Conclusion from the common custom of Rising and Falling Favourites: And may not we infer also, that seeing some of Gods and the Kingdoms Adversaries have certainly begun to fall before you (the true Mordecai's of our day) they shall not be able to stand, but shall surely fall before us: Oh that it may be a final and an irrecoverable Fall.  
The fourth Presaging Providence is, Persecution of Protestants peaceably dissenting, is much turned into Justice upon Papists bloodily designing: Whereby the Lord intimates, he will perform with his Hand what he hath promised with his Mouth, to wit, of taking the Cup of Trembling out of the hand of Zion, and of putting it into the hand of Babylon, (Isa. 51.17, 22, 23.) to make her drink the very dregs of it, Rev. 14.10. Babylon shall drink not only unto drunkenness but also unto madness, she shall Spew and Fall and rise no more. Jer. 25.18, 21.  
The fifth Presaging Providence is, A changing the King's Word: This was a Praesage of Deliverance to God's Triary, the three Nobles of Babylon, that the King's Word or Counsel was changed; they had been taken into the King's Council, Dan. 1.20. and 2.49. but afterwards were impeached and cast into the Furnace: Those Servants of the most High God, were not only delivered, but promoted to their former and greater Honours, Dan. 3.28, 30. In concurrence herewith, the King's Word (or Counsel) is now changed, some Persons of Honour (who have been highly honoured, but afterwards Impeached and cast into the Tower) are again Promoted to be of the Privy Council, and one▪ (as another Daniel) to be Precedent thereof: The Rising of New Favourites is always the Fall of Old ones, as Mordecai's was of Haman's. No doubt the same God that hath changed the King's Word (or Counsel) can influence his Heart as he did the Heart of Cyrus, Ezra 1.1. The King's Heart is in the Hand of the Lord, Prov. 21.1. to turn it as easily as the Ploughman doth his Watercourse with his Paddle, or the Gardener with his hand.  
The sixth Presaging Providence is, The mighty Turn which is wrought upon the Spirit of the Nation in General: 'Tis expressly said, that the [Sibbah hebr.] Circuit, Revolution, or turning about of the Spirit of the Ten Tribes was from the Lord, 1 Kin. 12.15. As the Heart of the King so the Hearts of the Kingdom are in the Hand of the Lord, and he ordereth all disorders, Judg. 9.23. 1 Sam. 8.19, 22. There is a Cry in our Ears at this day, Oh Wheel! And there is a Wheel within a Wheel; Ezek. 10.10, 13. 'tis the Father of Spirits that sets on or takes off the Spirits of People, and vox Populi est vox Dei.  
To Sum up all, the seventh and last Presaging Providence is, God hath put his Hand to the Plough, and he will not look back, Luke 9 62. The Wheel (of Providence) goes straight forward, and returns not as it goes, Ezek. 1.9, 12, 17. But to the Place whither the Head looks, the Wheels follow it: They turned not as they went, Ezek. 10.11. God positively Protesteth, When I begin I will also make an end, 1 Sam. 3.12. When he once gins his Execution of Justice, [quod Verbis minatur, reipsa praestabit,] he will perform with his Hand what his Mouth hath spoken, and go through stitch with his Work, he will neither dally nor desist till it be done; and assuredly none can deny, but the Great God hath begun this his Great Work (called his strange Work, Isa. 28.21.) and God will Accomplish his Fury, Ezek. 5.13. for All his Works are perfect, Deut. 32.4. He is not like the foolish Builder in the Gospel, that lays the Foundation and hath not wherewith to finish, Like 14.28, 30. But the good Work that God hath begun, he will perform it until the day of Jesus Christ, Phil. 1.6. Notwithstanding the pauses that Providence makes in its Passage and Progress, such are but as so many Parenthese's which never interrupt (but rather Illustrate) the Sense of a Sentence. Sometimes 'tis the Method of Providence (in order to the fulfilling of Promises) to step backward; as David, after he was Anointed the first time by Samuel, was brought to Saul's Court to drive away the Evil Spirit from Saul, which could not but give him some hope of the Crown God had promised him by Samuel, yet after this was David brought thence to his Country Life of being a Shepherd. Notwithstanding God's Providence, as the Battering Ram (that steps backward) comes on with greater Force again. Now,  
My Lords and Gentlemen, Having all these Presaging Providences (humbly Proposed, not peremptorily and Dictator like Imposed) for your Encouragement; Arise and be doing for the Lord is with you, 1 Chron. 22.16. The sound of God's go is gone out before you, (the Footsteps of his Anointed, Psal. 89.51.) and you may hear an hurrying noise upon the very tops of those tall Cedats (you have impeached) in the Tower; therefore now must you up and at it; and (with holy David) bestir yourselves (like Men, yea like Gods) against those uncircumcised Philistines, 2 Sam. 5.23, 24. That the Lord may give you the Gift of Miracles, not only for Removing those great Mountains that lie in your way, but also to cast out those seven Unclean Spirits (mentioned in this Treatise) out of the Land, so as never to return upon us any more, Mark 9.25. That God may be your Arm every Morning, Isa. 33.2: And that the Arms of your Hands may be strong by the blessing of the Everlasting God of Jacob, Gen. 49.24. and that your Bow may abide in strength, until you have shot the Arrows of England's Deliverance, 2 Kin. 13.17. So Prayeth,  
Your Daily, and Most Devoted Grator, Christopher Nesse.   

TO THE READER.  
Candid and Christian Reader,  
IN Common Calamities every one is bound (pro virili suâ) to Contribute his best Assistance, though it be but one Bucket full of Water to quench a general Fire, or one sod of Earth to stop an universal Deluge, wherewith the sworn Swordmen of Rome have now threatened us: I have therefore cast in my Mite into the Common Treasury, (this [Opus Diei in die suo] a Word and Work in season) to wit, a Graphical Description of the Romish Religion: How it is as the Empty House (in the Parable, Matth. 12.43, 44.) Possessed with seven unclean Spirits: How seven Abominations are in the very Heart of it, Prov. 26.25, 26. all Hateful to God and hurtful to men: How 'tis no better than the Babylonish Brat, whose Father was an Amorite and Mother an Hittite, Ezek. 16.33, The Mother of Harlots and of all Abominations, Rev. 17.5. How there is [Mors in Ollâ,] Death in the Pot, 2 Kin. 4.40. and the Broth of Abominanable things in its Vessel, Isa. 65.4. How [Mene Tekel] is writ upon its Wall, and being weighed in the Balance of the Sanctuary, 'tis found light, Dan. 5.25. to be driven away by the Breath of Christ's Mouth, 2 Thess. 2.8. How this Foreign Plant is no better than a stinking weed, that hath never thriven in any Land, but where it hath been watered with Blood; and therefore is not to be Planted but to be Rooted up, Matth. 15.13. This Manual is made public, That such a cursed Plant may be plucked up (Root and Branch) and never be Replanted in Immanuel's Land, Isa. 8. ●.) or England; wherein God hath so remarkably (even in capital Characters) Recorded his Name, Exod. 20.24. And wherein this wretched Weed hath had so many marvellous Extirpations by our Princes, Parliaments, and People. That this Nation so great (by having God so nigh it, Deut. 4.7.) may never suffer such a Notorious Witch to live in it, Exod. 22.18. (Nor this cursed Jezebel to Prophecy in the Bosom of it, Revel. 2.20. That we may not (as the house in the Parable) though swept of Moral Vices and garnished with moral Virtues, (which God knows is not) yet be empty of the Power of Godliness, (which is the Intus existens, prohibens alienum.) and so give an Opportunity for the unclean Spirit (of Antichrist) too Reenter with those seven worse than the former, that Christ within us (If he be but here our Nation shall not die, John 11.21, 32.) may keep Antichrist without us. That Popery may never Return to us according to Dr. Usher's Fear, and the Jesuit Campian's hope, (crying at Tyburn, Proculdubio vincemus brevi, for our Multitude of Jesuits will be too hard for your Parliaments, etc.) That this Jesuits Hope may be as the giving up of the Ghost (which is but cold Comfort,) Job 11.20. That we may not (with fond Ixion) Embrace a Cloud for Juno; nor (with blind Isaac) mistake the Younger Religion for the Elder; nor (with cheated Jacob) Entertain blear-eyed Leah (the Romish) for beautified Rachel (the Reformed Religion) nor call Evil Good and Good Evil, Isa. 5.20. This, in Short, (I would not have you to catch Cold in the Poreh) is the Unfeigned Prayer, and Utmost Endeavour of.  
Your Brother, in The Best Bonds, Christopher Nesse. From my Study in Fleetstreet London, J●●● 1. 1679.   

AN ANTIDOTE AGAINST POPERY.  
1. REligion is the totum hominis, the whole duty of man; Eccles. 12.13. the 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  one thing needful, which is 
(b) what have we more than it, (as Judg. 18.24.) Which blesseth what we have to us?  that better past, that shall never be taken from him, Luk. 10.42. therefore should man choose it above all things, and among all our get we should get this principal thing. Prov. 4.7. For God looks down from Heaven, not to see how Rich, or Strong, or Beautiful we are; but principally how Righteous, how Religious, Ps. 14.2. Rom. 3.10  
2. Religion gives not only a Relative, but also a real worth to them that possess it; it makes them more excellent than their neighbours, Prov. 12.26. God's peculiar Treasure, Exod. 19.5. Precious Jewels, Mal. 3.17. Yea, such as the World be pot worthy of, Heb. 11.38. While irreligious men be vile, those are precious; they but Chaff, those Wheat; they reprobate Silver, those refined Gold; they Briars and Thorns, those be noble Vines.  
3. Yea while Strangers to Religion are but [terrae filii] base born ones, those that are truly Religious are of the Blood-Royal of Heaven, and (in a word) not only in alliance but Union with the King of Kings and Lord of Lords; although they be never so poor and despicable to men. God accepts of Religion in Rags as well as in Robes, 
(c) God is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 10.24.  he is no respecter of Persons, Act. 10.34.  
4. As Religion brings worth to persons, so it becomes safety to Nations: As it is the beauty, so it proves the bulwark of Countries and Kingdoms, their muniment as well as Ornament. 'Tis the sacred Anchor, by which the great Ship of the Commonwealth is held fast, that she may not split either upon the Rocks of Atheism, or Quicksands of Superstition; both which are of great provocation to the Lord, and on which many Nations have been dashed in pieces.  
5. What the Ark was to Israel, that Religion is to all Lands; while the Ark abode in Shilon, Israel had no Ichabod, but the Kingdom flourisned in Victories. Josh. 18.1. But afterwards, as the Atheism of the Canaanites had caused the Lord to root them out of that unclean Land, Ezra 9.11, 12. because they were shameless sinners before him: So the Superstition of the Israelites in their high places, &c: Psal. 78.58. made God to forsake not only Shiloh, v. 60. but also the holy Land which they had polluted. Ezek. 8.6. Isa. 1.12, 21.  
6. This Shiloh was in Ephraim, the Tribe of Joshua, where he had placed the Ark by his own Palace, that the former might give Lustre and safety to the Latter: The stability of the Ark conferred stability upon [his] house, and upon the whole house of Israel; and 'tis observable, that Tribe perished fist that lost the Ark and Tabernacle first, Ps. 78.62. 2 King. 17.6, 9, etc. Samaria in Ephraim falls before Judah.  
7. Religion may truly be called the Chariots and Horsemen of Kingdoms, and an Establishment of the true Religion, is the best way to an establishment of a true Peace: Yea desolate Countries may say of Religion, as Mary said of our Redeemer in another case; Oh! Religion, if thou hadst been here (in the truth and power of it) our Nation had not died; for this is that blessed Cement 
(d) Religio a Religando, to bind.  that binds God and a people together in lasting love.  
8. In Poetical Story, what the Palladium was to Troy, that Religion is to a place and people: The Heathen Oracle told the Trojans, that so long as they could secure this Image of Pallas, their City should not be destroyed; which when crafty slysses heard of, he used his wiles to slay the keepers of it, and so stole it away; and soon after destroyed the City. How are the crafty Vlysses's of this Age using their wiles to slay the Keepers of our Religion, to steal away our Palladium for our ruin.  
9 In sacred Story; what Sampson's hair was to him, that is Religion to a Nation; the strength of a Nation lies in it, as the strength of Samson lay in his hair; and as soon as his Locks were cut, his strength was gone: So if the Locks of Religion be once cut off, our strength is abated.  
10. How doth the Delilahs of the Romish Philistims sing their Syrenian Songs, to lull the sampson's of our reformed Religion asleep, that they may cut off our Locks, (wherein our strength lies) and that their uncircumcised ones may be upon us. We have a sufficient Testimony hereof, in that late Proclamation which was issued out in November, 1666. for suppressing the insolences of Papists and for banishing their Priests and Jesuits out of the Nation, so long before the discovery of this Plot now prosecuted in this year 1679.  
11. The reformed Religion (like the Lord of it) is placed between two Thiefs, to wit, Atheism and Superstition. 1. Atheism on the left hand would lay waste Religion, and trample upon it as a worthless thing, devised of men only in terrorem: This left hand Thief steals away the holy Scriptures, and Instead thereof sets up Lucian for the Old Testament, and Machiavelli for the New. This is the Fool 
(e) Psal. 14.1. The Sapless Fellow. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that says there is no God.  
12. There is much of Satan in this left hand Thief, for the Devil is the grand 
(f) Rom. 1.30.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God-hater, and would (if possible) destroy as well as deny the being of God; Deicidii Reus est Diabolus: And yet though he do all he can to make men either speculative or practical Atheists, he cannot make himself one; for the Scripture saith, he believes and trembles, Jam. 2.19.  
13. We do not find that ever God wrought a miracle to convince Atheism, because his ordinary works do convince it: The book of Nature confutes it as well as that of Scripture; the glorious Fabric of the World must have a Maker, for it could not make itself; and that Nature which is in man contradicts it: for man naturally in all extremities runs to God. Aristotle, when the terrors of death, (that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he called it) was, up on him, cried, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Causa Causarum, miserere mei.  
14. Yea Epicurus himself conceived an infinite space for his Atoms, and could he imagine a greater ease to the Mind, in conceiving an Idea of that, than of an Infinite Being? And Tully says of this Epicurus, that though he did Re tollere Deos, yet he did Nomine ponere, imagining God Corporeal. [Nec quenquam vidi, qui magìs ea, quae timenda esse negaret, timeret; mottem dico et Deos.] Epicurus was afraid of God and Death, though he denied them. Tully de Nat. dear. 
(g) Tully de Naturâ Deorum, lib. 1. cab. 86.   
15. Thus we see this great Patron of Atheism, though he prostituted his Conscience to a denial of God and Religion; yet he could not silence it even in Tully's opinion: And we may appeal to the Consciences of the worst Atheists, if at some time they believe not a Deity.  
16. The Consciences of the worst Atheists will tell us upon appeal to them, that at some time of pangs or affrightments they have believed that there is a God; 
(h) Diagoras' words was rather votum than judicium, be wished there were no God to punish his Sin.  though now either through incogitancy or reluctancy, they have smothered those Igniculos or Scintillas, which be easily put out as to any open manifestation: strong corruption may pat out the light of Nature.  
17. It were well if this Atheism were not so promoted by our divisions about Religion, 
(i) Lactan. Instit. lib. 3. cap. 4.  Lactantius speaks of Arcesilas, that pondering the many contradictions and oppositions among Philosophers, he became a despiser of them. Thus carnal men that are Atheistically minded, viewing the many differences and digladiations amongst Professors in the matters of Religion (which is a stumbling block God judicially lays in their way, Ezek 3.20.) they come to this resolve, to be of no Religion at all.  
18. Thus have we seen the first Thief that opposes Religion on the left hand; I come now to the second Thief upon its Right Hand, to wit, Superstition, which spoils Religion of its Native Beauty, and puts it into such a painted gaudy dress, as makes it a ridiculous Puppet, and more meretricious than Matron-like.  
19 Plutarch makes this right-hand Thief the worst of the two, saying that Atheism is better than Superstition; for the Superstitious do Worship sordid, base, and cruel Gods: Insomuch that it were far better there were no Gods at all, than such as they worship; 'tis left impiety to say there is no God, than to give divine honour to bloody Devils and senseless Stocks or stones.  
20. And so he concludes, that Superstition is the cause of Atheism, because men looking upon the ridiculous Gestures practised in their Temples, that are superstitious Worshippers; they conclude it were better to have no Gods, than to give Gods facred honour to such abominable Deities. I had rather (saith he) men should say there is no Plutarch, than that they should say, that Plutarch is what he is not. Plutarch de superstit.  
Whether Plutarch be mistaken in this assertion altogether, I shall not here determine: Such Problems as [utrùm prastat non esse quàm malè esse] belongs too the Schools to decide; and whether Superstition (which is a Nimiety 
(l) Paul the second Pope, ob nimiam Religionsm factus est Cardinalis (Pasciculus Temporis.)  and excess in Religion) be worse than Atheism, (which is a defect therein) is not much 
(k) Plutarch de superst. in Moral.  to our purpose, 'tis enough to discover them both as Thiefs to Religion.  
22. However there is not much difference 'twixt nequam and nequaquam, the Proverb is, [as good never a whit as never the better] betwixt making Sin a duty, and making a duty sin: Superstition makes sin a duty, 
(m) Supperstition will by all means hue the Stones of God's Altar; as if whole Stones were not fine enough for God though he command it so. Exod. 20.25. and Deut. 27.6. Superstition despises those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. septuag. which the Hebrew calls perfect Stones. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abanim Shelemoth.  in worshipping the true God after a false manner, Act. 26.9, 11. [I verily thought with myself that I ought to do many things contrary to the Name of Jesus] and Atheism makes a duty sin in not worshipping God at all, as if it were a sin to do it.  
23. Thus Religion (with the Lord and Founder of it) suffers hard things betwixt two Thiefs, and 'tis not very easy to determine which of those two is more injurious to Religion (and the Author of it) whether that which makes the Principles of it to be questioned, or that which makes the practice of it to be despised, as the superstitious worship of the Romish Church makes the Jews at this day to contemn the Christian Religion.  
24. This is a most certain truth, and taken [pro confesso of all, that Superstition is a Reproach to Religion, and without a Veil is a very deformed thing; though the Church of Rome would not willingly own any such deformity in her, but like the Adulterous woman, Prov. 30.20. Eats and wipes her mouth, and saith I have done no wickedness, yet will be found guilty.  
25. Superstition (Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is a Vice opposite to Religion according to excess. Thus Aquinas in his Sec. Secundae quaest. 92. Art. 10. or thus. Superstition is when worship which is only due to God, is not exhibited to him in that manner as it ought; or when it is exhibited to him to whom it ought not: Thus Mich. de Obellis. Or, 'tis a superfluous and vain devotion which God alloweth not, 1. Neither by his Command, 2. Nor by any Apostolical Rule for indifferent things; 'tis called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a false Religion.  
26. Polanus defines it thus: 'Tis a Vice inhering in the Mind, arising through Satan's craft by which men departing from the word of God (contained in the writings of the Prophets and Apostles.) take up erroneous Opinions of God and false ways of worshipping him, Polanus Syntag. Theol. lib. 9 cap. 3. pag. 579. and Szegedin thus, Est opinio quae nec habet mandatum Dei, nec physicam rationem; vel est nimia et superabundans pietas, sen Religio. Virgil brands this Vice thus.  Vana superstitio veterumque ignara Deorum. 
27. Superstition is caused (1.) from the pravity of our Nature, which is over-desirous of forbidden evils, whereby man is become [inversus decalogus] a diametrical opposite to God's holy will. (2.) from the wisdom of the Flesh, which loves to be wise above that which is written. (3.) Servile fear, for the Superstitious do fear where no fear is, Psal. 53.5. (4.) The insinuations of Satan, and (5.) the false Romish Church; as the Devil begets them so the Mother of Harlots brings them forth.  
28. Sometimes it is [falsely] applied to true Religion, 
(n) Beza in Act. 25.19.  as Act. 25.19. but [truly] 'tis that Worship which God commanded not, nor came into his mind. Jer. 7.31. A worshipping after our own hearts. Numb. 15.39. or a doing that which is right in our own eyes. Deut. 12.8. Judg. 17.16. Or 'tis a worshipping of that which God commanded not. Deut. 17.3. and 29.26. 'Tis an observing of times, Deut. 18.10 14. Gal. 4.10. Levit. 19.26. or of Man's traditions, Math. 15.3, 9 Marks 7.4, 7. or 'tis Will-worship that hath more of man's Will than of God in it. Col. 2.18, 21, 23.  
29. The Gentiles were guilty of Superstition, Act. 17.22. 
(o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Fearers of evil Spirits. Act. 17.22.  The Apostle saith, they were too superstitious: So were the Israelites in not eating of the sinew of common meat, because the sinew of Jacob's Thigh shrank, Gen. 32.32. So were the Philistims in not daring to tread upon the Threshold of Dagon's house, because Dagon broke his Neck upon it: 
(p) 1 Sam. 5.4, 5.  So was Naaman in carrying two Mules load of Earth out of Canaan into his own Country, to make an Altar of: 
(q) 2 Kin. 5.17.  And lastly, so were the Scribes, Pharisees and Jews, not only in straining at the Gnat of entering into the Judgement Hall, when they swallowed the Camel of murdering Christ; Joh. 18.28. but also in all their Traditions.  
30. As there is a Pagan Superstition (which I shall not speak to here, as being beside my present purpose) so there is a Papagan Superstition, whereby Papists think it a greater Crime to eat flesh on Friday, than to commit Adultery; this is a being Righteous (or Religious) overmuch, Eccles. 7.17.  
31. This Papagan Superstition consists either in the worship of the Creator, or of the Creature. 1. In the worship of the Creator, a superstitious man doth frame to himself a worship of God out of his own Will and not out of God's will, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 2.23. and 'tis a Wonder how pleasing those forms of worship are, that be of man's devising; when that which the wise God himself prescribes is displeasing to men; but that which is highly esteemed among men is abomination to God 
(r.) Luk. 16.15.   
32. Or 2. In the worship of the Creature, which is either the Creature of Gods making, as Saints or Angels; or the Creature of man's making, as Images of Wood or Stone, etc. of this see Infrà at large. 
(s) In the 2d part about Image-worship.  'Tis clear that the Romanists do worship Saints and Angels with divine honour, in dedicating Temples to them; which Augustine makes Sacrilege. Sacrilegium est cuicunque Creaturae Templum extruere, upon 1 Corinth. 6. And on Psal. 94. he saith, Templa, sacrificia, justituti Sacerdotes non nisi uni Deo haec omnia debentur.  
33. Besides their dedicating of Temples and Altars to them, they call upon the Saints and upon their Images; whereas Invocation is due to the only true God. Cyril saith, Sanctos Martyres neque deos esse dicimus, neque eos adorare consuevimus, etc. Contra Julian lib. 6. This is Popish Superstition to make Images of Saints departed and to worship them with Masses, Fast, Prayers, Pilgrimages, etc.  
34. As there is Superstition in Religious things, so likewise in civil affairs; as 1. In seeking after the event of things: As how long a Man or Woman shall live? or when they shall die? what Prosperity or Adversity shall befall them in their lives? or what manner of Wife or Husband they shall have, etc. This is enquired after among the Superstitious either by Chiromancy (which is a viewing the Tablelines of the hand) or by Physiognomy (which is a considering the Countenance and other parts of the Body,) or by Necromancy, (consulting with Ghosts) Dreams, Visions, etc.  
35. They likewise that undertake to foretell by judiciary Astrology, contingent future things; are guilty of this sin of Superstition: For they inquire after hidden things by unlawful means, attributing to the Stars what belongs to God, and reducing men to mere Gentilism: for the same things that the Gentiles ascribed to Saturn, Jupiter, Mars, Venus and Mercury; they do to the Stars of the same Name, and audaciously prognosticate the fates of Persons, Families, and Empires, such as God hath reserved to himself, Act. 1.7.  
36. Superstition also carries men into Sorcery, and into all unlawful Arts about healing the sick, with some charms hung about the 
(s) Cùm ergò in auribus Evangelia nihil prosunt, quomoao possunt circa collum suspensa salvare? Chrysost. on Matth. 23. The imperfect Work.  Neck, etc. And about finding lost goods (quick or dead) all which may be done by collusion, God alone must be our healer in the use of all lawful things, Exod. 15.26. Ps. 103.3. and such practices are contrary to the word of God as Levit. 20.27. and Deut. 18.10, 11. etc.  
37. Of the same Alloy be those superstitious practices of driving away Devils by the Sign of the Cross, practised by Julian the Apostate, in the Year of Christ 356. who (consulting with a Magician about obtaining the Empire, and Devils appearing at the Magician's Conjuration) being stricken with fear, signed his Forehead with the Sign of the Cross, whereupon the Devils presently disappeared: But his Magician told him, that the Devils fled not away for his Cross, but for hatred of his so doing. Osiand. lib. 3. cap. 12. Histor. Eccles. Cent. 4. pag. 295.  
38. I leave the Reader to judge concerning the truth of this miracle: Suppose a truth in it, surely God would not teach us hereby, that a wicked and profane wretch (such a one as Julian was) could drive away Devils; or that the Sign of the Cross hath any such power in it, to destroy the works of the Devil: For the Scripture no where ascribes any such thing to the Sign of the Cross, nor can it be imagined that the Devil is afraid of it.  
39 It may rather be concluded that this was one of the Devils cheats, and that those Devils by this counterfeit flight would confirm the superstition of the Vulgar; as if by the Sign of the Cross the Devils might be driven away. Non enim Diaboli (saith Osiander in loco praedicto) crucis vel effigiem, vel signum, sed crucifixum metuunt: Et, Christus crucifixus fide apprehensus, Satanae terrori est non autem signum crucis. It is Christ crucified, apprehended by Faith, that is a terror to Satan; not the Sign of the Cross.  
40. And the same Osiander tells us, there is no less than foul Superstition in those Bonfires that are kindled upon St. John's day; and in leaping through the Flames of them, as if they were purged hereby from (I know not what) sins. This (he saith) is an honour done to Pluto the God of Hell, (as the heathen Poets feigned) and such like wicked Ceremonies ought to be abolished in every Christian state. Osian. Epitome Cent. 7. lib. 1. cap. 21. pag. 52.  
41. He relates also the 65 Canon of the Council at Constantinople, that was held under Justinian the Second, which is express against this superstitious practice; saying, Qui rogos ante suas officinas accendunt supra quos ineptè & delirè s●●tare solent, jubemus deinceps cessare; quisquis ergò tale quid fecerit, si sit Clericus, deponatur; sin autem Laicus segregetur. Osiand. Epit. Leut. 7. lib. 4. cap. 13. pag. 162. This Council degrades Clergymen and excommunicates Laymen for this superstition.  
42. He tells moreover in the same place, how such wicked customs were used in Germany, upon the Feast of St. John Baptist; but their Godly Magistrates put out those Fires, and drove out of the Streets all such superstitious people. It were to be desired, that good Magistrates in all Countries (professing the Reformed Religion) might suppress this and all other Superstition.  
43. There be many more foolish Customs and Observances, wherein Superstition consists, as the choice of lucky days, either for solemnising Marriages, or for building of houses, or for beginning of Journeys on; as also the falling of Salt towards one at the Table, the crossing of a Traveller by a Hare in his way, the chattering of Magpyes near a man's dwelling house, Cum multis aliis quae nunc perscribere longum est. It would be too tedious to enumerate them.  
44. I shall add but one instance more, as that of saying [God bless you] at ones sneezing: Athenaeus speaks of this Custom of crying [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God help] when a Neighbour sneezed, and says there was some that hereby thought; that either sneezing itself, or the Brain from which it came, to be a God; and so were worshipped in this custom by men: See for this Dr. H. Hammond of Idolatry, pag. 171. in his practical Catechism, etc.  
45. All those, and many more superstitious observances are found in the Romish Church, and therefore this Right-Hand Thief and Enemy to Christ and Religion will be found there, although the same Dr. Hammond would help to wipe her mouth, in saying that there can be no superstition in a bad sense, in any unprescribed Ceremonies: Can this be made good, it would prove a notable medium for wiping the Harlot's mouth of Superstition.  
46. The Dr. makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Superstition to be Daemonum cultus, a worshipping the Poetical Gods, or of Angels or dead men; and yet he calls it a creditable word, as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. How these things can be, I cannot understand; for as it is a deifying of Daemons, it cannot be a word that is creditable: But to say so, belongs rather to the doctrine of Daemons, which the Apostle condemns in 1 Tim. 4.1, 2.  
47. And though the word may have an Euphemismus (or good sense) after the Pagan Construction; for with them, 
(t) Explicat Plutarchus esse nimium Deorum metum unde exortae sunt superstitiosae Ceremoniae. Beza.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is one that fears the Gods; but if we consider that the Pagan Gods were no other but Devils, (Moses called them so, Leu. 17.7. Deut. 32.17. and David, Ps. 106.37. And more plainly the Apostle, 1 Cor. 10.20. The Gentiles Sacrifice to Devils. I see not how a word that indeed signifies a worshipper of Devils, should be a creditable word in any Christian (though it may in Pagan) construction.  
48. The large Annotator on the 17 of the Acts v. 22. saith, that there (as commonly) 'tis taken in the evil sense, and he quotes Clemens Alexandr. for signifying a superstitious man (by this word) such an one as Lactantius describes a worshipper of the Images of his Ancestors, the Penates or household Gods; this Virgil calls Vana Superstitio, etc. and not creditable.  
49. Although the worshipping of Daemons be indeed a Superstition (as it is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a false Religion) practised amongst Pagans; yet [the] Superstition (properly so called, quasi supra statutum, more than is appointed in the Law of God) will upon enquiry be found among the Papagans, which the soundest Divinity defines to be a Vice opposite to Religion 
(u) Yea, Aquinas himself gives it this Definition; ut supra.  according to excess, and a superstitious man to be rather God's flatterer in circumstantials, than his Friend inSubstantials.  
50. Yea, there is a superstitious worship of the true God (as well as of false Gods) when man either chooses a worship for God, or those things whereon divine worship depends; or when he exceeds the measure in worshipping, and (as Polanus saith) Serviliter, Muliebriter, Pueriliter se gerit. Syntag. Theol. lib. 9 cap. 3. pag. 580. To the same purpose speaks the Author of the 
(w) Polyanthaea.  Polyanthaea (though a Papist) that Superstition is not called an excess in Religion, because it gives more to divine worship than the true Religion doth, but more than it ought to do, de superst.  
51 This superstitions worship of God is, when a certain singular force and efficacy is ascribed (ex opere operato) to external Rites prescribed of God: As when a power of driving away Devils and healing of Diseases, is attributed to some words repeated, or writings hung about the Neck; whereas those words and writings have no such power, neither from their own Nature nor from any divine Institution▪  
52. To ascribe that to any thing, which it hath no natural power unto, nor divinely enabled for, is notorious. Superstition; as to attribute to the Sacraments a power of themselves both of Sanctification and Salvation, from the work done; or to so many prayers and vows, a virtue of well deserving at God's hand, or to give to some meats or days more sanctity than others beyond any divine warrant: Yet all this Superstition and much more is found in the Church of Rome, as will appear more plainly in the sequel of this Treatise.  
53. Dr. Hammond acknowledges that Superstition is a nimiety or excess in Religion; then are not those Romish Rites and unprescribed Ceremonies (which are of a mystical signification) to use his own word, a nimiety? and is not a placing of virtue in the sign of the Cross etc. an excess in Religion? why doth he then say 'tis a dogmatizing to abstain from unprohibited Ceremonies (as well as from unprohibited Meats, Col. 2.) for to argue from a non-prohibition (suppose they were not prohibited) is an argument ab authoritate negative, and so of no force.  
54. However this Dr. gratifies the Romanists in his charitable glosses upon Superstition and Will-worship, or worshipping of Daemons: I am sure learned Mede does not so in his Doctrine of Daemons, who applies it wholly to the Popish Church in her bowing to breaden Idols and Crosses (like Daemon pillars) etc. all which make a lively Image of the Gentiles Theology of Daemons.  
55. Thus we see as Atheism is a defect in Religion) so Superstition is an excess; 'tis a going super statutum (as Isidore saith) beyond the precepts of God which commands us to do only those things that he biddeth us do; whatsoever thing I command you, observe to do it; thou shalt not add thereto nor diminisb from it. Deut. 12.32. with Ch. 4.2. If any man shall add unto those things which God bath commanded, God shall add unto him the Plagues that are written in the Book; and if any man shall take away from them, God will take away his part out of the book of life. Rev. 22.18, 19 as Atheists are guilty of the latter, so the Superstitious of the former.  
56. Superstition is a being righteous (or religious) overmuch, Eccles. 7.16. (as Atheism is a being righteous (or religious) over little;) as when men do hot only believe that Christ is our satisfaction for sin, but also there is need of Alms, Prayers, Fast, Vows, etc. to satisfy for our sins; this is an addition of our own merit to the merit of Christ, as if the righteousness of Christ were not complete enough without the beggarly Eke of our filthy righteousness. This nimiety or excess is found in the Church of Rome.  
57 Tertullian condemns all things to be vacuae observationis, et superstitioni deputanda, quae fine ullius Dominici aut Apostolici praecepti autoritate facta sunt. Tertul. de oratione, Chap. 12. V It seems he was not of the Dr.'s Opinion, that thinks it enough, that Ceremonies (though they be not commanded) if not prohibited, may be embraced: Tertullian was for a divine warrant, and I have showed in my Tractate of Ceremonies, that they are prohibited in [thou shalt not add.]  
58. All divine Worship must have divine Warrant, and whatsoever exceeds divine warrant is Superstition; the Commands of God ought diligently to be observed, Matth. 28.20. Act. 1.2. Revel. 12. last v. But to observe more than God commands, is to be superstitiously wise above that which is written: Such were the Pharisees in the Jewish Church, that Taught for Doctrines the Commandments if Men, Matth. 15.9. that their Laws must be observed though they were inconsistent with Gods Law.  
59 The Chaldee Paraphrast and the Syriack Version, renders those two Scriptures, [Isa. 29.13. Matth. 15.9.] Reverentia, quam mihi exhibent, est ex praecepto et documento humano; plainly unputing the reason of Gods rejecting their worship to be, the want of a divine command: What the Scribes and Pharisees did in the Jewish Church, that the Priests and Jesuits do in the Romish Church, imposing upon people not only additions to, but also inconsistencies with the Commands of God; therefore God rejects their worship, as that of the Jews.  
60. Finally, Superstition is an undue or ungrounded worship of God, not grounded upon God's word but upon man's wisdom not only for the manner but also for the matter; or 'tis a putting more into the means, than God puts into them, as the Jews put more into the Sabbath than God put into it, and many more superstitious observances as I could transcribe out of Buxtorf's Jewish Synagogue; whereby they do violate the Institutions of God with their Inventions, and Amos. Co. 5. v. 26, 27. shows, they carried a Tabernacle for Venus and Saturn, as well as for the true God.  
61. Having now made this large discovery of this right-hand Enemy of the true Religion, it remains that I make known where this Thief hath his principal Residence, that would steal away from us our Religion, (which is a daughter to the King of Heaven, and the beauty of all the Kingdoms of the Earth) and would put such a cheat upon us, as Michael did upon Saul, 1 Sam. 19.12, 13. in dismissing David and laying an Image (that was bedrid in his stead 
(x) Supposed to be the Teraphim that was made in the shape of a man: Hebr. Teraphim signifies Images.   
62. I shall now largely prove that as Atheism had its chief Residence in Rome-Pagan, so Superstition hath its principal seat in Rome-Anti-Christian: This is the design of our present Treatise, for the preservation of our blessed Religion (received from our godly Ancestors) to the salvation of our poor posterity; and for the prevention of that Romish cheat in dismissing our David [of the Reformed Religion] and laying the Image [of their own Religion] in the room of it.  
63. That I may the better manifest how the Romish Religion is but an Image of Straw, (whereas the reformed Religion hath the real David and Christ in it) I shall use this method; discoursing 1. Generally, and then 2. Particularly of it, and all to show, the rottenest of the Romish Faith (that threatens us so much at this day) and to secure our own, as our best treasure.  

CHAP. I. In General. The seven bad Properties of Popery, viz. 1. Superstitious. 2. Idolatrous. 3. Damnable. 4. Bloody. 5. Novel. 6. Inconsistent with public peace. 7. Irreconciliable to the Protestant Christian Religion. Those seven bad Properties are as the seven Unclean Spirits which possessed the empty house. Matth. 12.43, 45  
64. IN my dissuasive from Popery, I shall I. show in general, the seven wretched Properties of the Romish Faith, for which it may not be embraced but rather to be abhorred. 1. Of the first, The Romish Religion is a superstitious Religion: 'tis made up of a worship altogether supra statutum, as sundry intimations hereof (afore mentioned) do abundantly illustrate: 'tis so notoriously clogged with Ceremonies of Humane invention, (while the Magnalia legis lay neglected) that while they writ up service, God writes up sin; saying, who required those things at your hands? Isa. 1.12.  
65. Superstition sprung up betimes in the Church of Rome; Satan sowed Tares (so he is called, superseminator) very early. Many superstitious Doctrines from this superseminator did the Bishops of Reme bring into the Church in the first six hundred years after Christ; which signifies that Antichrist was then growing up there until the time of his full maturity for his Revelation in that place.  
66. Alexander the First (Bishop of Rome) brought in the mingling of water with the Sacramental Wine, and of Salt with water for benediction (agreeable to the Pagans) about 112th year after Christ; After him about 20 years comes Telesphorus, and ordained a Lent-Fast for seven weeks, about the year 130 after Christ; and about the year of Christ 144. Pius the first appoints the celebration of Easter upon the Lord's day.  
67. About the year of Christ 159. the (shaving of the Priests Crowns was brought into the Church by Anicetus (the Bishop of Rome) to whom Polycarp came, about composing the differences concerning the Celebration of Easter, because it was pretended that the celebrating of it on Sunday, 
(y) The dissenters were called Quartadecimani.  as they called it, one Hermes received by Revelation from an Angel in a Shepherd's habit: This having of Crowns was a superstitious Custom, derived from the practice of the Egyptian Priests of Isis.  
68 This superstitious Shaving was condemned by divers of the Fathers, as Clemens of Alex. Paedagog. lib. 3. cap. 11. Optatus Contra Parmenionem lib. 2. and Jerome on Ezek. 44. Yea, and the fourth Council of Toledo, cap. 40. About the year of Christ 221. were also introduced into the Church the Fasts of four times, by Calixtus the first; and about six years after, silver Cups were brought into the Celebration of the Supper by Pope Vrbane.  
69. About the year 240. It was ordained by Pope Fabian, that new Chrism should be made every year, and that the old should be burnt at the Eucharist; then about the year 277. Pope Foelix appoints Divine Service to be Celebrated upon the Sepulchers of Martyrs: About five years after, Pope Eutychianus brings in the Benediction of the fruits of the Earth upon the Altar; as if with the Manichees they had held them unclean, until they were thus purified.  
70. This Pope Eutychianus (the Tuscan) is said to bring in that custom, that no Martyr should be buried but in the Vestment called Palmatica, and a Purple Hood. Thus Superstition began to grow unto some strength in the Church of Rome betimes, and that not only in matters of Ceremony but also of Doctrine, for than began Temples to be built to the honour of the Virgin Mary, of the Apostles and Martyrs, to the great dishonour of God in following Ages.  
71. Augustine witnesseth, that as all divine Worship is to be given to God; so all Temples that are for the exercise of that worship, are to be erected to him. Angust. contra Maxim. Arrian lib. 1. tit. 11. Yet Sylvester the first persuaded Constantine to erect that Church in Rome dedicated to the honour of St. Peter, himself digging the Foundation, and carrying away twelve Baskets full of Earth, in honour of the twelve Apostles, upon his Imperial Shoulders; and at his instance many other Churches were built to many other Saints. And Ciricius about this time brought in that doctrine of Daemons, forbidding the Priests to marry, and commanding those that were married to repudiate their Wives, urging it from that place; Qui sunt in Carne non possunt placere Deo. Vide Chronicon Carionis, in the third Century.  
72. In the year 336. Pope Marcus brought in the singing of the Nicene Creed, and the superstitious Vestment (called the Pall) which was to be of Wool, not of Silk or any other Stuff, to signify the Skin of the lost Sheep in Luk. 15. And in the year 367. Gloria Patri was brought in by Damasus, to close up every Psalm: In the year 398. Anastasius brought in the standing up at the reading of the Gospel.  
73. In the year 417. Pope Zosimus brought in Tapers into the Church: In the year 461. Pope Hilarius brought in the Litany and the Rogation week. In the year 526. Foelix the fourth, brought in extreme Unction to be ministered to dying people; and in the end of this fifth Century, Pope Gregory the Great brought in Candles for Candlemas, and added four days to Lent, with many other superstitious orders. Fuit enim superstitionum (tanquam Monachus) egregius Patronus, ac ceremoniis & ritibus plusquam Judaicis, Ecclesiam Christi mirum quantum eneravit 
(z) Pareus Medulla. Histor. Eccles. p. 210.   
74. Thus we see in the first 600 years, how the man of sin prevailed in bringing all those Superstitions one after another, before his full Revelation, as appears at large in Osiander's Epitome. Pareus Medulla histor. Eccles. And our own Dr. Prideauxes Introduction, who makes this Gregory the last of the good, and the first of the bad Popes, to be signified by the Angel flying between Heaven and Earth; for he gave his Testimony against Antichrist, though he brought in many Superstitions of Antichrist.  
75. After the sixth Century commenced, Superstition came not by drops, as before, but whole floods of it, and that in Doctrine too as well as Ceremony: Then entered in Invocation of Saints, Prayer for the dead, and Purgaory; the Doctrine of Justification by the merit of works, of Traditions, of worshipping Relics and Images, of the Mass, etc. Transubstantiation, etc. all which be supra Statutum.  
76. Thus were those Cockatrice Eggs hatched by degrees, out of which at length came forth Antichrist (That Fiery Flying Serpent) into the world; and 'tis a seasonable caution which the Prophet gives us in this case, Isaiah 59.5. They that Eat of those Cockatrice Eggs shall die. As men would therefore shun death, so let them avoid those Eggs of Superstition in the Romish Church, because (Mors in ollâ) Death is in them.   

CHAP. II. The Second Property, is the Idolatry of the Romish Religion.  
77. AS the Romish Religion is a Superstitions Religion, (exceeding all divine warrant in those forecited Customs and Practices, which neither Christ nor any of his Apostles, but such and such Popes in several Ages brought into the Church) so 2. it is an Idolatrous Religion also. Plato himself could say, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Mother of all Superstitions in lib. 10. de legibus▪ So Polanus affirms that Superstition is the Mother of Idolatry, and that this Daughter is found in the Romish Church is evident, because she is called the great Whore; and spiritual Whoredom is (in Scripture Phrase) Idolatry, Ezck. 16. oft. and Isa. 1.21.  
78. 'Tis a very honourable undertaking of Mr. Thorndike (and other Reconcilers to Rome) to wipe the Whore's mouth of this Sin of Idolatry: But when those men have said all they can, they can never unsay what the Champions of our Religion have said to prove it; as Rivers, the nearer they come to the Sea; the more brackish taste have they; so those men coming so near the See of Rome, discover but a brackish Spirit.  
79 That the Romish Church disowns the Paganish Idolatry, they may warrantably justify; for the worships not those heathen Gods, such as Jupiter, Apollo, Mars, Mercury, etc. yet the spirit of whoredom is among them, as Hos. 5.4. She goes a whoring after other Idols, as Ezek. 6.9. and commits Adultery with stocks and stones, as Jer. 3.9. and Isa. 16.17. Her Idolatry in worshipping of Images, Relics, Crosses and the Host, is altogether as abominable as that of the Pagans.  
80. It is laid to Mr. Mountague's Charge by those Informers against him, (supposed to be Mr. Ward and Mr. Yates) that in his gagging of the Gagger, he says touching Images, they have these uses assigned them by your Popish Schoolmen, [Institutionem Rudium, commonefactionem Historiae, et excitationem devotionis.] Stay there (saith he to the Jesuit) go no farther, and we charge you not with Idolatry, you and we also give unto them these.  
81. And yet this same Mr. Montague in his Appeal to Caesar, pag. 249. ingeniously says; I do not, I cannot, I will not deny, that Idolatry is grossly committed in the Church of Rome. The ruder sort (at least) go to it with downright Idolatry, without any relative adoration, worshipping that which they behold with their eyes; as the Image of the Virgin, etc. and the Crucifix, as if Christ himself was present.  
82. But Mr. Perkins more solidly and fully says, that the Romish Religion (which he calls the great Italian Diana) is Idolatrous in many respects 
(a) Perk. Idolatry of last times, pag. 673.1. Vol.  1. As it presents to us a deformed Christ; spoiled both of his Manhood and of his Offices: Of his Manhood, as if it could be made of the substance of Bread, as well as of the substance of the Virgin; and as if a solid Body (of many foot long) could be contained in a small round Cake of two or three Inches.  
83. He goes on to show how it spoils him of his Offices; as of his Priesthood by their own satisfactions, the Sacrifice of the Mass, etc. Of his Kingly Office, by giving power to the Pope to pardon Sin, and to make binding Laws to the Conscience. Lastly, of his Prophetical Office, by adding and detracting from Christ's word, and making the Pope an Infallible Judge. The Popish abuses herein, he calls notorious and detestable Idolatry. Perk. Idol. of last Times, pag. 673, 674.  
84. The second Respect, wherein the Church of Rome is Idolatrous, is her worshipping God otherwise and by other means than he hath revealed in his Word; as in Images, Crucifixes, Host, etc. seeing spiritual Adoration is now only required, John 4.21, 22, 23. 
(b) Babylon is a Worshipper of Idols; Rome is Babylon, Ergo.  And that worship which is tied to either place or thing on Earth, is by that Scripture utterly abodished and forbidden. Then in a third Respect, she is Idolatrous in giving God's property to Creatures; as to the Virgin Mary, to Saints and Angels, in her Invocating of them, and to the Pope in her flattering Titles to him, of Infallible, Universal, etc.  
85. For the better understanding of this, we must know, there is a two fold Idolatry; as Peter Martyr saith, loc. common. cap. 4. pag. 197. Vnaest, quâ nobis Deum, qualem volumus, pravis doganatis in animo fingimus; altera verò quâ externum cultum non tantùm ad Creaturas et Idola transferimus, verùm illum nostris inventis ac mendaciis vitiamus: which in plain English, is, not only to worship a false God, but also to worship the true God by false means, is Idolatry.  
86. There is Idolatry of the First Commandment and Idolatry of the second; when men esteem and adore any thing for God, which is not the true God, this is Idolatry against the First Commandment: But when the True God is indeed worshipped, but he is worshipped in Images, in Saints and Angels, and all false Mediums, and not by means of Gods own prescribing; this is Idolatry against the second, and there is great Affinity between them.  
87. 'Tis said 2 Chron. 33.17. The People sacrificed in the high places, yet to the Lord their God. Their Sacrificing formerly was Idolatry against the first Command, but now 'twas Idolatry against the second; as failing and falling short of the true manner in worshipping the true God. There is such a resemblance 'twixt them, that they are one in Genere.  
88 Their Sacrificing, now, in the high places, yet to the Lord; was, in general, of the same kind, with their sacrificing (formerly) in those high places to Baal. The scope of the second Command is to condemn all Will-worship as Idolatry, which is not warranted by the word of God. 'Tis said Deut. 12.4. Thou shalt not do so to the Lord thy God: 'Tis not said, thou shalt not do so to those Idols, but not so in that manner to the true God, as they did to their Idols. v. 30, 31.  
89. Polanus in his Syntagni. Theolig. lib. 9 cap. 3. makes two sorts of Idolatry: The 1. he calls tectior et subtilior; when the true God is indeed worshipped, but with another manner of worship than he hath commanded himself, to be worshipped in his word; as those that worship God by Statues and Images are idolatrous, although they deny Centies millies (says he) that they worship any thing beside the true God.  
90. The second sort of Idolatry, which he calls Crassior et Apertior, is, when any thing is religiously worshipped for the true God, which is not God: This was the Idolatry of the Gentiles, worshipping Devils, Men, and other Creatures with religious worship; and this is (saith he) the Idolatry of the Papists, in their religious worshipping of not only Saints and Angels, (yea the very Images or Statues of them) but also of the Cross, Relics, yea of those that were,  Nequaquam Sancti aut nunquam in rerum Naturâ. 
91. If this be so, that this grosser sort of Idolatry be found in the Romish Church, how much more that which is subtler and of a finer spun thread, pretending they worship God in their Images; as the worshipping of Jehovah by or in the golden Calf (which Aaron made in the Wilderness) was plain Idolatry: In like manner as the worshipping of God by the two Golden Calves (that Jeroboam set up at Dan and Bethel) was flat Idolatry.  
92. Although we find Aaron pretended that by or in that Calf they worshipped Jehovah; that brought them out of the Land of Egypt. Exod. 32.4, 5. compared with Nehem. 9.18. which says, This is thy God which brought thee out of the Land of Egypt; they (or at least some of them) intended to worship the true God in this false manner: Hence the Feast is not proclaimed to the Golden Calf, but to Jehovah.  
93. Suppose there be truth in Dr. Hammond's Notion, that the Golden Calf in the Wilderness was made in the Figure of a Cherub, (after appointed to be in the Tabernacle, Exod. 25.18. and of which, he says, Aaron might then have some intimation) compare Ezek. 1.10. with 10.14. yet could not Israel be so notoriously stupid as to believe, that either the Golden Cherub or Calf wrought all those wonders in Egypt, and brought them thence.  
94. And Jeroboam made the same pretence in his Calves, the same Phrase being used, 1 Kin. 12.28. [Behold! thy Gods, O Israel, which brought thee out of the Land of Egypt.] meaning a representation of the true God of Israel, as if he drew them not to worship any other God, than the God of their Fathers, which brought them (as his Redeemed People) out of the Egyptian Bondage, for by this Title God describes himself, Exod. 20.2. Ezek. 20.5, 6. Leu. 19.36. Amos 2.10.  
95. And as Israel learned this abomination among the Egyptians, (among whom they had so long lived) and where the Idol Apis was worshipped in the shape of an Ox; and Thus, 'tis said of Israel, they changed their glory, (to wit, their God that redeemed them out of Egypt) into the similitude of an Ox that eateth Grass, Psal 106.19, 20. So Jeroboam brought his Calf-making from Egypt too, where he had lately lived, 1 Kin.. 11.40.  
96. Although those worshippers of the Calves (both in Aaron and Jeroboam's time) probably pretended, that they did not worship the Calf, but God in the Calf; (as did also Jehu, 2 Kin. 10.16, 29. In having zeal for the Lord, yet adhering to Jeroboam's Calves) their worship being not (as some excuse it) by any means terminative in the Creature before their eyes; yet are they expressly called Idolaters, 1 Cor. 10.7.  
97. And though the Idolatry of Israel in the Wilderness, was indeed of a deeper dye than the Idolatry of Jeroboam, because it was against greater means and mercies; the Ten Tribes under Jeroboam, had not upon their hearts such a fresh taste of Deliverance from Egypt, they had not the pillar of Glory, nor the Tabernacle of God's Presence; they had not a Moses that was faithful in all the house of God, only Priests of the basest of the People, 1 Kin 13, 33. yet the Idolatry of Rome is worse th●● that in the Wilderness.  
98. The Israelites in the Wilderness gave the Glory of Christ (who dwelled in a Cloud and Pillar) unto a Calf or Cherub, but these Idolaters of the Church of Rome, give the Glory of Christ; (when he is dwelling in our Flesh and glorified in Heaven) to a Creature which they worship as God indeed, giving it to their Crucifixes, Agnus Dei, etc. so there is a greater abomination. In this Idolatry, than in the Idolatry of former times.  
99 The Lord makes a comparison betwixt Aholah and Aholibah, Ezek. 2●. 4, 5, 11. 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Tent.  Aholah had indeed played the Harlot, v. 5 〈◊〉 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Tent in her. Hebr.  Aholibah was more corrupted than she, 〈◊〉 So if we compare Aholah the Jewish Church with Aholibah the Romish Church, that says [God's Tent is in me] as the word signifies in the Hebrew; we shall find her the greater Harlot of the two.  
100 Thus we see the plea of the Romish Church for her worshipping God in Images, (from the Israelites worshipping God in the Calves) falls to the ground, and to worship God in, at, or before an Image is Idolatry; 'tis a worshipping of the true God in a false manner: For 1. Such binds God's Presence and Influence of Grace to such places as God never bound his presence, etc. unto. 2. There is neither precept nor promise for it. 3. 'Tis expressly forbidden, Deut. 4.16, 17, 18, 19  
101. And though they say we intent not to worship the Image, but God in the Image; this is not a sufficient salvo, for the Israelites worshipped not the Calf but God in the Calf, yet are they said to worship the Molten Calf, and to sacrifice unto it in God's account. Exod. 32.8. God writes up sin where they writ up service, and 'tis no matter what their meaning is in their worship, so long as God abhors the manner of their worship.  
102. The Heathens in their Idolatry had such a meaning as this, (as Arnobius contra gentes lib. 6. tells us) Deos per simulachra veneramur, just saying as the Papists say at this day; The Athenians and other Gentiles worshipped the true God, Act. 17.23. yet by false mediums and meanings; and if this worshipping the true God falsely be not Idolatry, there hath been little in the World.  
103. Oecumenius tells us, that the whole Inscription upon the Altar mentioned, Act. 17.23. was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which intimates that besides Penates or household Gods, for whom they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or devout Adorations; they had also Gods of Asia, Europe, and Lybia, which they religiously worshipped: Yet the ultimate end of their adorations, was to the true God whom yet they knew not, dwelling in thick darkness, 1 Kin. 8.12. Hereby Paul takes occasion to inform them, that the worship of the true God consisted not in those made Gods, the work of men's hands, but in Spirit and Truth, John 4.22, 23.  
104. But to leave the Idolatry of the Gentiles, I have consulted Josephus about that of the Jews in the days of Jeroboam, who says that Jeroboam worshipped God in his Calves, yet was he esteemed an Idolater: 
(c) Josephus Antiqu. lib. 8. cap. 3, 4.  He brings in Jeroboam speaking thus, [God is in all places, in my two Temples at Dan and Bethel, as well as in Solomon's Temple at Jerusalem; therefore I have Consecrated two Golden Calves in those two places, to the end that ye may adore God.] He doth not say, [Adore my Calves.]  
105. Yet when Jeroboam's Wife went to the Prophet about their sick Son; the Prophet (as Josephus says) bids her tell Jeroboam from God, that he should be rooted up for honouring his new Gods, and his people should be carried Captive for adoring those Gods that he had forged: But more plainly and fully, 1 Kings 14.9. Thou hast made thee other Gods, [not representations of God] though he accounted them so, yet God did not so account of them, but was provoked to anger by them; for no sin provokes God more to anger than Idolatry.  
106. Whereas the Romanists plead, they do but worship God before their Images, as Israel worshipped God before the Ark; I answer, Israel had an express Command from God to worship before the Ark, and they had a promise also, that their Persons and Prayers should be accepted there: When the Church of Rome shall produce such a Precept and such a Promise for their worshipping God before an Image, I shall then believe that▪ she is not herein guilty of Idolatry.  
107 The Church of Rome indeed covers her Idolatry, with Cover but not of God's Spirit, Isa. 30.1. rather with such Cobweb Cover as that of the Harlot Phaedra; who committing lewdness with Hippolytus, protested she embraced her Husband Theseus in him, whom Hippolytus so nearly resembled. As this protestation of Phaedra would not free her from the guilt of Adultery, no more will the protestation of the Whore of Rome (saying she embraces the Person whom the Image nearly resembles, while she commits lewdness with the Image itself) free her from the guilt of Idolatry.  

(f) Bishop Wren abandoning Scots Covenant, pag. 20.  Bishop Wren hath a good Notion; saying, Every thing that is not the Covenant of God, is Baal; let them nick name it what they will 'tis an Idol, and all the worship they give it is flat Idolatry, no better than the worshipping of Baal: That worship which is not found in the word or Covenant of God, is Baal worship (in his account) no better than Idolatry; the Romanists be halters 'twixt God and Baal.  
109. They that halt do incline their Bodies now one way and now another, the Romanists (as those Idolatrous Israelites 1 Kin. 18.21.) halt in their worship 'twixt God and their Images, inclining their minds now one way, and now another; to worship two Gods is a sin against the first Commandment, but to mix the means of God's worship is a sin against the second.  
110. That was a mixed Religion in 2 Kin. 17.28, 32, and 34. 'Tis said there, that those Idolaters feared the Lord, and also that they feared not the Lord, v. 25. because though they worshipped the true God, yet not according to his Law, v. 38. (as 
(g) Bishop Wren, pag. 31. Abandoning of Covenant.  Bishop Wren in libro supra dicto, pag. 31. says) they thrust into their new model of Religion whatsoever pleased themselves, so 'tis accounted no fear at all: They worshipped the true God and their own Gods too, there was right worship of the true God, but it was mixed with tricks of their own.  
111. That Mongrel Generation feared the Lord, (to wit) acknowledged Jehovah to be a God, and did offer some slight services and sacrifices to him; yet 'tis said they served their own Gods too, v. 33. called Graven Images, v. 41. Their Adrammelech which signfies [a glorious King] yet made in the shape of an horse; and their Anammeleck (or afflicting King] in the form of a Mule: Satan was glorious in their esteem, yet afflicted them in the burning of their Sons to him.  
112. Those old Samaritans were halters betwixt two opinions: They would swear by the Lord, and swear by Malcham too, Zeph. 1.5. They would consecrate themselves as by Oath to the service of God; and yet they would worship Malcham also, that Idol of the Ammonites (otherwise called Molech.) 1 Kin. 11.7. and 2 Kin. 23.10, 13. and Jer. 49.3. This is a joining light and darkness, or God and Belial together, 2 Cor. 6.14, 15.  
113. Those worshippers of Malcham would not utterly renounce the true God, yet would they set up Rivals with him to share of his honour which he will not give to another, God cannot admit of any Corrivals: They mixed God's worship with their Idolatry, or they worshipped God in this Idolatrous way: as the Israelites did, so the Papists do; that divides worship, some to God and some to their Images they swear by God and by their Saints too, they pray to God and to their Saints also, committing themselves to them (together with God) as to Patrons of their protection.  
114. Hereby the Church of Rome discovers herself not to be the true Mother of the Child, viz. [Truth or Worship] because she is for dividing it; but God accounts it an abomination when any part of his Worship is imparted to Idols or Images; God will have all or none at all, and all Will-worship (devised out of man's brain) whereby men warp either to the Right Hand or to the Left from Gods prescribed Will, the Lord abhors.  
115. The Just and Jealous God hateth and plagueth all Lukewarmness and Neutrality in Religion, all dough-baked Duties or mixtures of Religion, a mingling of the Cup of the Lord with the Cup of Devils, 1 Cor. 10.21. The Religion of the house of Micah mixed God's worship ship with the Devils, Judg. 17.5. The Ephod (resembling that of the High-Priests) for the true worship of God, and the 
(h) The Teraphim was the Image of a man's head wrung from the Body, salted and spiced; and under the Tongue spoke the Unclean Spirit: The King of Babylon had his Teraphim to consult with, Ezek. 21.21. or Images.  Teraphim (or Images in man's shape to divine by) for the worship of the Devil.  
116. It was not lawful to mix Judaisme with Gentilism, Leu. 19.27. Ye shall not round the corners of your heads, nor make any cutting in your flesh for the dead, etc. These were the Ceremonies of the Heathen, therefore the Lord prohibits his people from the observation of them, Such a practice had the Egyptian Priests, who worshipped the Idols (Isis and Anuhis) shaving round their heads, or (as others say) had their Crowns shaved, as the Popish Priests have at this day.  
117. Thus the Religion of the Gergasites was a mixed Religion, who learned many things of the Heathen, as to eat Swine's flesh, (hence we read of herds of Swine (which the Jews abhorred) in their Country) and not to circumcise, etc. And such is the Religion of the Ebionites, who observe (both) the Jewish and the Christian Sabbath.  
118. Neither is it lawful to mingle Judaisme with Christianism, as the Galatians did, who would observe the Ceremonies of the Law in times of the Gospel: Those Ceremonies were in their own time mortales, in Christ's time (after he had said consummatum est) they were mortal, but in following times they were mortiferae, and a denying of Christ's coming in the flesh; for if the substance be come, those shadows must vanish away; yet those Galatians joined a dead Law, the Law of Ceremonies, with a living Gospel.  
119. The Church of Rome is the speckled Bird that hath mingled Ceremonies with Gospel worship above all that went before her, and surely Religion is passed the Meridian in that Church, where she can hardly be seen for the length of her own shadow: The shadows of her Evening have been long a stretching out, and her day is going away, Jerem. 6.4. 
(i) Fuller, Abel Redivivus, pag. 72.  Erasmus in his time found Doctrine turned into Sophistry, and Discipline into Ceremony.  
120. The Romish Church hath sowed divers seeds in God's Vineyard, she hath ploughed with an Ox and an Ass in God's Husbandry, She hath worn Linsey-woolsey Garments in the Temple of God, contrary to Levit. 19.19. She hath set up Dagon with the Ark of God; and though the Apostle forbidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to play the huckfter with the word and worship of God; 2 Cor. 2.17. yet hath she adulterated both.  
121. Her Bastard Devotion ought not to be admitted (as Copartner) with the true worship of God, for 'tis opposite to the Nature of God, to wit, his Unity, Sovereignty, and Al-sufficiency; as if there were more Gods than he, more hearers of Prayer, more pardoners of Sin, and more Saviour's from trouble than he: And 'tis opposite also to the Nature of Religion, which is called a Bond; (the Reubenites, may not build another Altar without warrant, Josh. 22.10.) 'tis a spiritual marriage, so must be chaste or God will be jealous, 2 Cor. 11.2.  
122. But the Romish Church hath played the Harlot, and in the Revelation is called the great Whore, with whom the Kings of the Earth have committed Fornication; and who knows not but that by spiritual Fornication, is always in holy Scripture understood Idolatry: And though indeed some of the Fathers say, Antichrist shall be an hater of Idolatry, they must mean only Paganish Idolatry; for his worshipping a piece of Paste for Christ etc. is as abominable Idolatry as Paganism was.  
123. That place in Dan. 11.38. literally meant of Antiochus, but Analogically agrees to Antichrist; Junius and Tremel. reads it thus. [As for the God of Forces, he (to wit, Antiochus,) shall, in his Seat, worship with Gold, Silver, etc. a God which his Fathers knew not. Thus the Pope hath set up a new God in the Church, 
(k) To their breaden God they ascribe power to forgive sins, to protect from evil, and to bring to Heaven.  namely a piece of bread in the Mass, which none of the Apostles knew, and dedicates Gold etc. to it, yea burns all that will not bow to it.  
124. 'Tis true the Romanists have found out sundry fine shifts to clear themselves of this Idolatry, as their absolute and respective Adoration, and their objectum quod and objectum quo: Absolute Adoration is when the worship is terminated in the Creature, as objectum quod Adorationis, and the worship is limited to the Creature; Respective Adoration is this, when worship is given to dead and senseless things for the Examplar's sake.  
125. Then the Exemplar or Pattern is the objectum quo, and the dead senseless thing or Portraiture is the objectum quod; that is, they adore the Portraiture for the Patterns sake, the dead and senseless thing for the sake of it which is its Exemplar: As when homage is done to the Viceroy for the King, the Viceroy is the objectum quod, and the King is the objectum quo; thus the most modest of the Papists of old, made but their Image objectum quod Adorationis, and God himself objectum quo.  
126. But now they go further, and maintain that Images are not only to be worshipped accidentally or improperly, but also by themselves and properly; so that they end and terminate their worship as they are considered in themselves, and not only as they are Portraitures of the Pattern represented; 
(l) Gregor. di Valen. disput. 6. quast. 11. punct. 6.  and Greg de Val. saith, that the same worship which is due to God, is due to the Image too, which he calls co●d●ratio or conjunct-worship.  
127. Plutarch tells us of Sysigambis (Darius' Mother) coming before Alexander the Great, and mistaking Haephestion for Alexander, she fell down before Haephestion; but perceiving her mistake she began to blush; but Alexander said to her, Be not ashamed, Non errâsti, Mater, nam Hephaestion est etiam Alexander 
(m) Thou art not mistaken, Mother, for Hephaestion is also Alexander.  But if a Papist, falling down before an Image, and mistaking the Image for Christ himself; Christ will not say to him, Be not ashamed, thou art not mistaken, this Image is also Christ; for Christ is more jealous of his honour than so, and will not give it to any Creature 
(n) Isa. 48.11.   
128. It is therefore the safest to come out from this Idolatrous Babylon, seeing the great God calls us (even the Lord Almighty,) 2 Cor. 6.17, 18. and Rev. 18.4. lest beside the infection of Sin, we partake also of the infliction of Punishment; for they that sin together, are most like to suffer together:  Esto procul Româ qui cupis esse pius. 
Indeed such as go only to see Rome, (though they be not really for Rome) are constrained by force to uncover the head and bow the Knee at Mass, etc. which is not only too much connivance, but even Adoration itself; therefore be not there lest God be angry, and ye partake of her Plagues.  
129. Separation from Rome is a commanded duty, [not only in heart but in body too] for fundamental Errors are found in her; yea this gross Idolatry for which she is to be destroyed, Revel. 14.8. [Because she hath made all Nations drink of the Wine of her Fornication.] Idolatry is called Wine, because 'tis sweet to corrupt Nature and soon intoxicating; and 'tis spiritual Fornication (as it is a going a whoring from God) not liberal, for Rome is a City or Church with whom the Kings cannot commit liberal Fornication.  
130. Whoever drinks of the Wine of her Fornication, shall be sure to drink of the Wine of God's Indignation, Revel. 18.8, 10. Therefore, Little Children, keep yourselves from these Idols, and from this Idolatry; lest the Lord render you Wine for Wine, 1 John ●. 21. The Apostle adviseth to avoid all Image-worship, and not only palpable Idolatry, but all dealing with Idols: We should keep ourselves, at least negatively from them, (as those seven thousand in Israel, that would not how the Knee to Baal) if not positively by a public profession of our utter detestation of them, as Daniel and his three Companions did.  
131. Idolatry hath many cursed 
(o) The Qualities of Idolatry.  Qualities in it, for which it ought to be abhorred: As 
(p) 1. 'Tis a bewitching Sin.  1. 'Tis a bewitching Sin; so 'tis compared to an intoxicating Cup: For as Whores give enchanted Cups to their Lovers, to make them commit Fornication with them; so hath the Whore of Babylon bewitched the Nations with her spiced Cup of damnable Idolatry: And how did the Idolatry of Micab's house bewitch the whole Tribe of Dan? Judg. 18.36.  
132. It is 
(q) 2. A Covenant-breaking Sin.  2. a Covenant-breaking Sin: It breaks that holy Marriage-Covenant betwixt Christ and his Church; he being a Jealous God will not suffer his Spouse to go a whoring after other Gods; but would have her a chaste Virgin presented to him and preserved for him: [Abide for me and I will abide for thee, Hos. 3.3.] like the Turtle-Dove (offered in Sacrifice) She must have but one Mate: Thus Idolaters be called Adulterers, Jam. 4.4. and seeing Idolatry is a breaking the Covenant of God, how stupidly blind was Micah that said the Lord would do him good for it, Judg. 17.13. Their sorrows are multiplied that hasten after other Gods, Psal. 116.4.  
133. And 
(r) 3. a detestable Sin.  3. 'Tis an abominable Sin, detestable in the Eyes of God: he calls it the abominable thing which he hates. Jerem. 44.4. and when the Scripture speaks of Idols, it calls them Abominations, as the Abomination of the Moabites and of the Ammonites, and Jupiter Olympius (or the spread-Eagle) set up in the Temple, was called [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the Abomination of Desolation Math. 24.15. I have seen an horrible thing, (says God) Hose. 6.10. A thing to be started from and trembled at.  
134. God hateth Sin worse than the Devil, for he hates the Devil for Sin's sake, not Sin for the Devil's sake: but of all kinds of Sin, the Sin of Idolatry is most odious to God, because in it, the Devil sets up himself in the place of God, and requires Men (as once he did Christ himself) to fall down and worship him Deut. 32.17. 1. Cor. 10.20. Rev. 9.20. Yea 'tis peccatum laesae majestatis, not only a common Transgression, or petty Treason, but 'tis high Treason against the King of Kings; as Rebels, disclaiming their King and set up an Usurper in his stead, commit the highest Treason: So do Idolaters in disclaiming God and setting up an Idol in his place.  
135. Yea 4. Besides many other cursed Qualities, It is 
(s) 'tis a Land-destroying Sin.  a Land destroying Sin: it brought desolation upon Israel and made their Land to spew them out. The Jews say at this Day, that in all their Punishments which they still undergo, there is an Ounce of the golden Calls (which they made in the Wilderness) given them. This Iniquity shall be Rome's rain, she hath fallen culpably by Idolatry; and she shall fall penally by an utter Desolation: In one Hour is she made Desolate for her Idolatry. Revel. 18.3.19.  
136. The Lord setteth his Attribute of Jealousy before the Church in the second Commandment, to warn her, that she abstain from all Idolatry (both absolute and relative, mediate or ultimate) because a Jealous God will Construe it all to be no less than spiritual Adultery: and Jealousy is a strong Passion, the most sublime Indignation is in it, a displeasure that is hotter than Nebuchadnezzar's fiery Furnace. Dan. 3.19. Jealousy is cruel as the Grave Cant. 8.6. The Grave spareth no Man, and there is no Redemption from it. So nothing will satisfy a Jealous Husband, a Jealous God, but destruction  
137 As it is a dangerous thing to meet a Bear that is rob of her Whelps, Prov. 17.12. Or the Revenger of Blood, while his Heart is hot with Fury. Deut. 19.6. So it is to meet a jealous Man in his Rage: [Jealousy is the Rage of a Man: therefore he will not spare in the Day of Vengeance, he will not regard any Ransom; neither will he rest content, though thou givest many Gifts.] Prov. 6.34.35. Saith Solomon.  
138. Thus we have the 
(t) 5. Quality, A God-enraging Sin.  5. quality of Idolatry, 'tis a God enraging Sin, as 'tis one of the highest Transgressions: God is angry for the breach of any Commandment, but he rages with Jealousy at the breach of the Second Commandment, when his Worship is corrupted and his Glory is given to the Creatures: Lovers of Idols are haters of God, I am. 4.4. Exod. 20.5. and God will plague such to the third and fourth Generation: Wherefore, little Children, keep yourselves from Idols.   

CHAP. III. The Third Property. 'Tis unsafe to Live and Dye in; Or, A Damuable Religion.  
139. THe Third Property is, The Romish Religion is an unsafe Religion to live and die in: We should fear and tremble to live in any Religion, that we are afraid to die in; for death may suddenly surprise us, Luke 12.20. It hath been, indeed, accounted an harsh Doctrine, to say that those which live and die in Popery be damned; we know how [durus 
(u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sermo] was replied to Christ himself, John 6.60. I shall discuss its harshness.  
140. As it may be presumption in us to pry too much into the book of Life (that is sealed from us) and into the decrees of Heaven about Salvation and Damnation; for it is not given to the Sons of men to know infallibly who are Elect and who Reprobate, who be for Hell and who for Heaven: So it is pusillanimity and a putting off that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that becomes the Ministers of God) to strengthen the hands of the wicked, That he cares not to return by promising him life, Ezek. 13.22.  
141. 'Tis true, the Patrons of the Reformed Religion do affirm, that some in the Church of Rome may be saved, to wit, such as do expect Salvation by Christ and not by the merit of their own works, as the Trent Papists do: None (amongst the Judicious) ever taught, that a Papist universally owning the Trent Faith and Religion (living and dying so) could be saved.  
142. The Romanists (indeed) make some advantage of our charitable Judgement concerning them; saying, that some of our Reformed Religion acknowledge, that the Papists hold all things necessary to Salvation, than it will follow by necessary consequence, that a Papist (quà talis) may be saved. They especially improve that saying of Luther, [that the Kernel of true Faith remains yet in the Church of Rome] inferring from thence, that we take only the Shell of Religion.  
143. 
(w) Dr. Sclater 's Exposition on 2 Thess. 2.10. pag. 153.  Dr. Sclater tells us of his meeting once with a wand'ring Star, to wit, a Traveller, that had been foraging France, Italy, to seek his Religion,) and bewraying his Inclination to Popery, by preferring it in his choice upon this ground; that a man may be saved, holding the Faith and Religion of Rome (quoth he) ourselves confess, that any can be saved in our heresy (as they term it) Papists confidently deny: thus he argued.  
144. But the Learned Dr. thus answered the Argument of this Planetick Sophister: 1. That argues not that the Papists have more verity, but that we (Protestants) have more Charity. 2. But who (amongst our judicious Divines.) ever did confess, that a Papist (universally joining to the Tridentine Faith and Religion) can be saved; nisi fortè detur Regressus in viam. unless he make an honourable Retreat.  
145. Let the Romanists obferve, that our own Mr. Perkins (that Romanistarum malleus) hath solidly proved, that a Papist cannot go beyond a Reprobate; yea, and Hunnius hath writ a book to prove them no Christians, and 'tis the concurring Opinion of all our profoundest Writers, that where Popery prevaileth against the practical points of Christianity, and is predominant (even) in Fundamentals, there can be no Salvation for such without Conversion.  
146. We distinguish also betwixt affected and invincible Ignorance, that of purae negationis and pravae dispositionis; there is a simple Ignorance, to wit, where means of knowledge are wanting, as Act. 17.30. This God winks as, [the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, over-looked it,] this may excuse a tanto but not a toto, it may extenuate Sin but cannot annihilate it; one Sin cannot excuse another totally, but rather (in some sense) doubles the Crime.  
147. Not to do Gods Will is sin, and not to know Gods Will (as it were) doubles the sin; for Ignorance is a sin of itself as well as Disobedience: Yet Knowledge (in conjunction with Disobedience) is a greater aggravation to it, than Ignorance is, Luke 12.47. Jam. 4.16, 17. and where Ignorance is affected among means of Knowledge, this is worse with God, than where 'tis invincible for want of means.  
148. There must a difference be put, betwixt Papists in Spain and Papists in England; those in Spain have indeed an Ignorance, but we call it [Ignor antiam purae negationis, non praevae dispositionis] they are not guilty of that Ignorance which hath a perverse disposition in it, as those in England, that live in the midst of blessed means of Knowledge, yet shuts their eyes willingly, lest the light of the glorious Gospel should shine unto them, those are Devils to themselves, 2 Cor. 4.4.  
149. The Papists in England have an affected Ignorance, because (as those Peter speaks of 2 Pet. 3.5.) they are Willingly, or wilfully ignorant; Quando habent a quo discant, et tamen non discunt: They put away knowledge (though God offer it them) far from them; and, as Bernard saith excellently, libenter ignorant ut liberiùs peccent; light would stare in their faces and control them in their unwarranted fooleries and Popish transgressions.  
150. Indeed the Papists every where call Ignorance the Mother of Devotion, and do embrace it with some affectation, as Children do a Mother; yet as 'tis no Mother in Israel, if it be in Babylon, 'tis none in Zion: The Prophet tells us, Hos. 4.6. 'Tis a Mother of Destruction, not of Devotion, [my People are destroyed for want of knowledge:] So English Papists be the worst.  
151. English Papists are not willing to know what they should and might do, lest they should do what they would not, and what their Popish principles may not allow of: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They have winked, Act. 28.27. They stubbornly shut their Windows, lest the light of knowledge should spring in upon them: The word is nigh them, they need not cross the Seas for it, Rom. 10.6, 7, 8. (the Spanish Papists have no such advantages) How then can they escape, if they neglect such great Salvation, Heb. 2.3.  
152. Spanish Papists have that Ignorance which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex negatione, because the word of God is not nigh them in the preaching of the Gospel; they may wander from Sea to Sea, and not meet with means of knowledge, as Amos 8.11, 12. That Country is like the Mountains of Gilboa, that had neither Dew nor Rain descending on them, 2 Sam. 1.21. God's Doctrine doth not drop as the Rain upon it, nor bis Speech distil as the Dew, Deut. 32.2.  
153. But English Papists have that Ignorance which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is of an evil disposition, and which excuses not but aggravates: God reins down Manna at their Tent doors, and they will not vouchsafe to go out to gather it, but rather loathes it (as light bread) and prizes their own foolish trash before Christ's precious Treasure.  
154. Indeed, 
(x) Francise. de Sancta Clara, Deus Natura et Gratia probl. 15. pag. 122, 123.  Franciscus de Clarâ (alias Damport) that quirking Scotist and Reconciler to Rome, would confound these two kinds of Ignorance, and make them in some cases, aqui Reatus, quoting Vega, lib. 6. cap. 18. in Trid. who says as Ignorantia purae Negationis about many Articles of Faith may be without fault; so there is the same reason of that Ignorance which is pravae dispositionis: This par ratio is defended by him against the judgement of Gerson in lect. 4. de vitâ spirituali, and of Hugo de Sacram. p. 6. c. 5.  
155. And de Clara confesses that there are others, Qui asserebant Deum non permissurum ut aliquis decipratur in aliquâ veritate fidei absque suâ culpâ; and then adds his opinion, [Ego ut ingenuè meum sensum hâc in parte aperiam etc. to speak my own sense freely: I think that the common people committing themselves to the instruction of their Pastors (trusting their knowledge and goodness) if they be deceived, it shall be accounted invincible Ignorance [〈◊〉 saltem probabilis] which truly excuses from fault.  
156. He goes on and says, Im●… aliqui Doctores tantum tribuunt instructioni 〈◊〉, quibus incumbit cura ovium, etc. that if those Pastors (on whom the care of the Flock dependeth) do teach hic et nunc that God would be hated, the rude Parishioner is bound to believe them: Azorius also saith, Rusticus et Imperitus qui parocho suo fidem babens, credet diquid contra articules fidei, excusatur a peccate; where he citys Scotus and Gabriel to be of the same Opinion.  
157. 'Tis true, If their Priests did infallibly keep knowledge, (as they falsely sense those words in Mal. 2.7. saying further, that the Law given is not a Law but in the mouth of the Priest,) then would it be the less sin to pin their faith upon the Sleeves of their Priests, and the ignorance of their Laity would be invincible ignorance for want of information from their Clergy; but we find in Story how notoriously their Priests have fallen short of keeping infallibly the knowledge of the Law of God.  
158. It is manifest in Ecclesiastical History, that the Popish Priests, like the Sons of Eli, are Sons of Belial, that knew not the Lord, 1 Sam. 1.12. nor the Law of their God; witness that 
(y) Acts and Monuments, Fox.  Popish Bishop of Dunkelden in Scotland, who boasted, yea thanked God, that he never knew what the Old and New Testament were; and that he would care to know nothing but his Portuise and his Pontifical: As, likewise, that Popish Priest in Germany, who being asked by the Visitors, whether he taught his people the Decalogue? answered, that he had not the Book so called.  
159. And of our own Popish Priests in England, that were notorious Ignoramuses, our Martyrology gives many examples; as that Priest that told Justice Leland, that the New Testament (of Tindal's Translation) was plain Heresy, and none worse than it; and bloody Bonner burning of Bibles, and his Kinsman Darbyshire, that said the Scriptures were sufficient to Salvation but not to Instruction, but I would not rake in this Kennel; Those Priests lips kept knowledge well.  
160. Chrysostom had long before discovered and lamented, [Multi Sacerdotes et tamen pauci, multi in Nomine, pauci in opere:] and Petrarch complained in his time, that the stench of that Sink (the Romish Clergy) was come up to heaven, this Ribera bewails also: But above all, Famous Luther speaks home to this, affirming that Hell is paved with the Skulls of those profane Popish Priests; and Erasmus, likewise, lays them open in their colours, who did them more mischief jocando, than Luther did stomachando: how can sober minds hang 
(z) As Luke 19 last. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  their Ears at such lips as those?  
161. But the Romanists falsify that Text in Mal. 2.7. reading it, [The lips of the Priests keep knowledge, making it a plea for their Infallibility, as if all things knowable were locked up in the Cabinet of their Breasts,] whereas in the Hebrew it is, [the Priests lips should keep knowledge,] which is not a prophecy but a Commandment; by those words God doth not foretell that the Priests should never turn from the true Doctrine, but forbiddeth them to turn from it: 'Tis equally absurd to make Commands Prophecies, as to make Prophecies Commands; 
(a) Moulin's Buckler of Faith, pag. 65.  as if Christ's foretelling [One of you shall betray me] had been a bidding them betray him.  
162. And the following Verses in Mal. 2. plainly shows, how those Priests lips had not preserved knowledge, but had seduced the people and corrupted the Covenant of God: They had forsaken the way and caused many to stumble, v. 8. and must the Law be only a Rule in their mouths, as if God were beholding to them for owning it? 
(b) Cajetan Com nent on Matth.  Cardinal Cajetan confesses thus much of the Popish Priests, that they which should have been (by their places) the Salt of the Earth, had lost their savour; and minded nothing but the Rites and Revenues of the Church.  
163. Now, are such Priests fit to be confided in, in matters of knowledge and goodness? (as the Clara would bear us in hand:) must the people only believe as they believe? must they look after no other knowledge and goodness, but what is to be found in those doltish, profane Priests? Our Lord gives us better direction (than this quirking Friar) in bidding us try the Spirits, 1 John 4.1. and prove all things 1 Thess. 5.21. as those noble Bereans did, Act. 17.11. and in telling us, that if the Blind lead the Blind, both falls into the Ditch, Math. 15.14.  
164. Those blind guides indeed shall lie lowermost and have the worst of it, but woe to them that follow their pernicious ways hoodwinked and blindfold: This is their implicit faith, (believing as the Church believes,) and their blind Obedience (walking in darkness, and they know not whither) but can never be judged invincible Ignorance to excuse from blame, (although Franciscus de Clara do affirm it) especially hear in England; where so many Bibles, godly Books, and so much powerful Preaching may be easily come to.  
165. The holy Scriptures were written that we might believe, John 20.31. and we are commanded to search them, John 5.39. (that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a more sure word, 2 Pet. 1.19.) upon the testimony of which we must depend primariò, and not upon the Church (as they say;) for this is to leave the Fountain, and a going to broken Cisterns; and 'tis a damnable Religion that keeps ignorant of the Scriptures: They have Moses and the Prophets, etc. Luke 16.29, 31.  
166. It is worth our observation, to take notice what difference there is betwixt the Apostolical and Antichristian Spirit; the Apostolical Spirit saith thus: [Moreover, Brethren, I would not that you should be ignorant, 1 Cor. 10.1.] he would not have them ignorant in spiritual things, but would have them zealous according to knowledge; but the Antichristian Spirit is well content, that the Brethren should remain ignorant and continue in blind Devotion.  
167. This Popish Religion is therefore a blind Religion, (so dangerous and damnable) because it puts out the eye of knowledge: Thus Antichrist saith to the Inhabitants of the World, just as Nahash the Ammonite said to the men of Jabesh-Gilead; [On this Condition will I make a Covenant with you, if I may thrust out all your Right Eyes; 1 Sam. 11.2. that they might have been disenabled from taking up Arms, and so become his Vassals for ever: Thus doth the man of sin blow out the lights of the Gospel, and takes away all means of knowledge.  
168. The Romish Priests are much like those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or Lawyers) that Christ speaks of, Luke 11.52. that took away the Key of knowledge, and neither would enter in themselves, nor suffer others that would have entered. Those Priests take away all means of knowledge, by which (as by a Key) men are to have their entrance into the Kingdom of Heaven; they interdict them the use of the Scriptures, which is the way to Christ, and consequently of Christ which is the way to Heaven.  
169. Knowledge is so necessary to a true Christian, that there can be no sound believing nor Salvation without it: It is required to the being of Saving Faith, as a necessary Antecedent thereof; for though there may be Knowledge without Faith, yet there can never be Faith without Knowledge; for one ingredient of Faith is Assent, which is an action of the Understanding, the object whereof is truth; and there must be some knowledge and apprehension of this truth, before we can Assent to it.  
170. Though Knowledge be not Faith, but an habit distinct from it, yet it doth concur to the being of Faith, for no Assent can be without it; as there is a Faith to be added to Knowledge, (for men may have Knowledge and want Faith) so there is a Knowledge to be added to Faith, 2 Pet. 1.5. to wit, a more full understanding of heavenly Mysteries: Yet so blind is the Popish Religion, that it opposes the first sort of Knowledge, (which is an Antecedent of Faith,) much more this, which is a consequent of it.  
171. Their implicit Faith, therefore (where by they give only a general Assent to all the Doctrines of their Church and Churchmen, whilst they scarce know any one Article of their Faith distinctly) is a mere brutish unreasonable thing; (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
(c) Reasonable Service.  Rom. 12.1.) like the motion of a Beast that is ordered by his Driver, but knows neither whither nor wherefore; how can their Laity give an account of their Faith, 1 Pet. 3.15.  
172. How can their service (which is not according to knowledge) be acceptable to God? 'Tis our duty first to know God and then to worship him; Scientiae praecedit & Religio sequitur, saith Lactantius, Institu. lib. 4. cap. 4. Our Understandings must first be informed and then our Affections reform; there must first be a scire facias, and then a fieri facias; how can a blind Papist do the Will of God that knows it not? this brings upon him a double guilt, to wit, of Ignorance and Disobedience, both which are damning.  
173. Ignorance is a damning Sin of itself, for there is Vengeance to be rendered on them that know not God, 2 Thess. 1.7, 8. it exposes us to the wrath of that dreadful day; it makes men Aliens to the life of God, Eph. 4.18. through the Ignorance that is in them: So becomes it, indeed, a Mother Sin, the Mother of many Transgressions, not the Mother of any true Devotion: How did this Mother Ignorance bring forth Blasphemy, Persecution, etc. in the Apostle, 1 Tim. 1.13. and in the Gentiles, 1 Cor. 12.2. Ignorance is the proper Element of Sin: where Knowledge is, there Sin is, tanquam Piscis in Arido, out of its Element upon dry Land.  
174. All wicked men are under Satan, but ignorant ones are in his very Dungeon; this Sin is a Leprosy in the Head) if it be affected) and such are to be pronounced utterly unclean, Leu. 13.33. That Ignorance (which proceeds from a perverse disposition, which will not know God as Pharaoh, Exod. 5.2.) is worse than hatred of God; for such Ignorance is the cause of hatred, and in Vices the cause must be worse than the effect; this Ignorance makes us haters of God.  
175. There is a natural Ignorance, which every child of Adam brings with him into the World, forasmuch as every man's understanding is darkened; and this in Infants (being a part of their Original Corruption) is more than purae negationis, but is also pravae dispositionis, as being ill disposed to know by their evil Nature: Now where this simple Ignorance is, (without any stubborn and wilful neglect, and contempt of the means of knowledge) there Stripes are due, Luke 12.48. It is a sin and deserves Death.  
176. Ignorance in things revealed and commanded to be known, may incur 
(d) Christ died (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for the not know of his people, Heb. 9.7. Only such to be saved that come to the knowledge of the Truth, 2 Tim. 2.25.  eternal death, though not so much torment; 'tis only fewer stripes, and as Austin saith, all that simple Ignorance can profit us in that day is, ùt mitiùs ardeamus, that we may burn the slowlier; but wilful Ignorance shall have many stripes they shall have the hottest place in Hell, and God expresses great wrath against such; [They that are ignorant let them be ignorant still,] 1 Cor. 14.38. if they affect it let them perish in it.  
177. It must follow then that the Popish Religion is a dangerous and damnable Religion, that makes a direct profession of this shameful sin, as if it were the best way to do our duty, not to know it at all; as if the faith of a ghostly Father would save us without our own; hath God wrath for Heathens that know him not, who are left in the dark to grope after him, Jer. 10.25. then double Damnation attends those Papists that reject means of knowledge, saying depart from us, etc. 
(e) God will say to them, depart from me; as they to him, depart from us. Job. 21.14. John 3.19, 26.   
178. The same Romanists that have so little charity for us, saying [that a Protestant cannot be saved] have a great deal of charity for the Heathens (on whom the Lord hath said he will pour out his fury, because they know him not) maintaining that Infidels may be saved, though they believe not the Articles of the Christian Faith, as if that were not necessary to Salvation: Thus through their partial and ungrounded censures, they cast out the Protestants, and receive Infidels into the bosom of their Church.  
179. But Christ tells us that Heathens are strangers to the true Church, and not Members of it; and such as are excommunicate should be as the heathen, Matth. 18.17. and our best Writers hold that Negative Infidelity is a Sin, as well as a punishment of Sin, (though Stapleton and others deny it, from John 15.22.) [If I had not come and spoke to them, they had not had sin:] The Pagans never had Christ preached to them, and therefore they believe not; so 'tis not their sin.  
180. How can that Text be understood absolutely? then it would follow that if Christ had not come amongst the Jews they had not been sinners, and Gentiles that had not the Gospel were without sin, which be both absurd; but Austin in Tract. 89. understands Sin there, the great Sin of Unbelief, under which all Sins are comprehended; and saith expressly, that though those which never had the Gospel, have some excuse for their unbelief, yet none for other Sins.  
181. The same Augustine proceeds, saying, such as amongst whom Christ came not, may indeed have their excuse for sin, but yet are not thereby freed from being damned for Sin; for the Apostle is plain, They which sinned without the Law, shall perish without the Law, Rom. 2.12. Yet there are degrees of Punishments, as there be of Sins, which Humane conjectures cannot comprehend; they to whom Christ came and spoke, shall want this excuse; they cannot say we have not seen nor heard him.  
182. And in Tract. 91. in Johan. he says, others that can thus excuse themselves, if they be not delivered from all judgement, yet certainly their judgement shall be somewhat lighter, than those that had seen his great works; for Christ did works which none other did: As the feeding of five thousand with a few Loaves and Fishes, his walking upon the Water and causing Peter to come to him; his turning Water into Wine, and his opening the Eyes of the man that was born blind, etc. for which he deserved their best love; but having hatred for Love after all these great works, their Sin was inexcusable.  
183. To this Purpose also Chrysostom, (in Hom. 76. in Johan.) saith; the Lord Christ having according to Moses Law, confirmed his Doctrine by marvellous works; showeth, that the Jews withstanding him yet, should have no pardon: For Moses had charged them to obey 
(f) Christ wrought Miracles as a Master, by his own Authority and Command: All others but as Servants.  him, who proved his Doctrine by miracles, such as none other ever did; yea themselves testified, that 
(g) John 9.32.  [There was never the like done in Israel, and since the World began was it heard, that any opened the Eyes of one born blind.]  
184. Seeing then, not to have heard any thing of Christ, doth not sufficiently excuse Infidelity, because it many times happens through men's own fault; God justly punishing their own sin thereby, with a denial to them of the Preaching of the Gospel. 
(h) Polan. Synt. Theolog. lib. 9 cap. pag. 591.1 Col.  Polanus saith well, Ignorantia non excusat eos, qui fidei capaces saint, quandoquidem ignorantia in Adamo, in quo omnes peccârunt, voluntaria fuit, et debent omnes et scire et credere.  
185. He saith also, that Negative Infidelity (vel sola) damnat et a Regno coelorum arcet: It is no hard matter to prove, that even the want of a due preaching of the Gospel, and of a right propounding of the knowledge of Christ to them, is a punishment for their sin; and sin can never excuse sin: Infidels ought themselves to seek after the knowledge of the truth; now if Negative Infidelity do damn the Heathens; then Positive Infidelity (such as is in Papists, that hear and believe not) must needs double damn them.  
186. The Papists are despisers of most clear light, of the truth that hath been spread before them by many famous men; so they sin against knowledge, and have no [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] or pretence for their Sin: Minor erat culpa, ubi erat culpae Ignorantia, saith Ambrose lib. 9 Ep. 71. But because they say they see, as the Pharisees (that saw the works of Christ;) therefore their sin (of a 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Twice dipped Scarlet Sin.  double dye) remaineth 
(k) John 9.41.   
187. But to let pass their blind charity for blind Infidels (which is a mere design for up holding their Kingdom, and palliating their opinions about an implicit Faith) I come to their uncharitableness towards us, in making us worse than Infidels, and passing this partial censure, that Protestants cannot be saved, though Infidels may: 
(l) Coster. Resp. ad Refut. Osiand. propos. 8.  Costerus saith, Fierinequit ut Lutheranus moriens salvetur. This is a brave Romish Dictator.  
188. And it is determined by a general Council and the Pope, that no man can be saved out of their Church, as headed by the Pope, [extra Ecclesiam Romanam nulla est salus.] that it is necessary to Salvation to be a subject of the Pope of Rome: Yet can they take in Infidels and lay the Church (as common) to the world, for as many as will but believe in the Pope, though they believe not in Christ, whose Vicar he pretends to be.  
189. How can this Popish Censure be of any moment, that Judges no Salvation can be among us, yet if we were Infidels we might be saved; so we had but an implicit Faith and believed in the Pope: But the choicest Saint and Servant of God, (that hath an explicit Faith in Christ) cannot be saved, if he believe not in the Pope and be of the Church of Rome: Is this a Judging according to God?  
190. If it had been essential to Christianity, and necessary to salvation to believe in the Pope or Church of Rome; then the Apostles would have preached it for converting the People, & would have baptised the converted into the Pope and Roman Church, and it would have been inserted in some of those ancient Creeds, or in some of the expesitions of them; but there is not a word in Scripture, or any Ecclesiastical History, that intimates any of those Premises; and sure such a necessary point would not have been omitted.  
191. But Thousands and Millions were saved in the Primitive times, without ever believing in the Pope or Roman Church; and Paul and Silas were much mistaken, when the Jailor cried to them; [Sirs! what must I do to be saved?] in answering him, [Believe in the Lord Jesus Christ, and thou shalt be saved and thy house, Act. 16.30, 31. According to the doctrine of the Romanists, they should have directed them thus: [Thou must believe in the Pope and in the Roman Church, and thou shalt be saved.]  
192. It cannot be proved that one Christian believed in the Pope or Church of Rome, for many an hundred year after Christ, much less that all believed so; yet for want of this belief, not only we Protestants are all damned by the Romish Church, but such is their uncharitableness, that they damn all the Christians among the Greeks, Moscovites, Armenians, Abassines, Aethiopians, Waldenses, etc. that believes not in the Pope.  
193. 
(m) Baxter's Key for Catholics, pag. 262.  Mr. Baxter very acutely retorts upon the Romanists for this uncharitableness, saying; If Charity be the life of all the Graces or holy qualities of the Soul, and that which above all others proveth a man to be justified and in a state of Salvation; then judge by this Argument of their own, whether our charitableness to them, or their uncharitableness to us and to all other Christians, be the better sign.  
194. And whether it be safer to join with the charitable or uncharitable? yea, with them that are so notoriously uncharitable, as to condemn the far greatest part of the Church of Christ, merely because they are not Papists. Thus we see how their Principles and Practices be not Relatives, but interfere with their professions; for while they cry up the Grace of Charity as the most splendid grace of their Religion, yet in the mean time they are the most uncharitable people in the world.  
195. Indeed the Romanists argue point blank to this, drawing this general conclusion from the charitable opinion of some well disposed Protestants. 
(n) Answer to Mr. Fisher's Relation of a third Conference, at the end of Dr. White's Reply to Fisher. pag. 68  [We see the Protestants, (at least some) confess, there may be salvation in our Church, we absolutely deny there may be salvation in theirs; therefore 'tis safer to come to ours than to stay in theirs, to be where almost all grant Salvation, than where the greatest part of the World deny it.]  
196. 'Tis great pity that our Charity towards them (which is a grace they cry up so much for the lustre and glory of their own Church, and which is a grace that hopeth all things, believeth all things, etc. 1 Cor. 13.6, 7.) should be so wrested to the hardening of their hearts in their evil way; 'tis pity our charitable opinion of them should give any Papist occasion to live and die in the bosom of that damnable Religion; whereas we should rather warn them in the Name of God, to come out of Babylon, left they be partakers of her Plagues 
(o) Rev. 18.4.   
197. But when we say a Papist may be saved, 
(p) Baxter's Key for Catholics, p. 262.  Mr. Baxter shows, (in loco supradicto) that it is with all those limitations: As 1. We say, that a Papist may be saved as a Christian, but not as a Papist; as a man that hath the Plague may live, but not by the Plague. 2. We say, that Popery is a great enemy and hindrance to men's salvation; and therefore those among them that are saved, must be saved from Popery and not by it.  
198. And 3. We say, that therefore Salvation is a rarer thing among the Papists, than among the reformed Protestants: Where it is most difficult there it must be most rare; many more of the Protestants are like to be saved, than of the Papists. And 4. we say, where Popery prevails against Christianity, and so much mastereth the Heart and Life, that the Christian Doctrine is not practically received, such cannot be saved without Conversion.  
199. Thus with those and the like limitations, the charitable opinion concerning them on our part (which they improve so to their advantage) must be restrained; which doth not amount to such a judgement of safety in their way as they pretend: Our learned 
(q) Whitaker ad Camp. Rat. 10.  Whitaker sends this Summons to their great Champion, [Survey Heaven and all the Heavenly host, look well into all the Parts and Coasts of it while you list, and you shall not find there (upon my word) one Jesuit or one Papist.  
200. For (saith he) none shall stand upon Mount Zion with the Lamb, that have received the mark of the Beast, or belong to Antichrist: Thus this great Scholar (even in Bellarmine's own Judgement, who kept his Picture by him; and wrote under it, Quanquàm Hareticum, doctum tamen habeo adversarium) had not an overcharitable opinion of Jesuits, (which have the mark of the Beast, and are their Ringleaders into Error) and of Papists, to wit, such as hold the doctrine of the Modern Church of Rome, and Council of Trent.  
201. And our famous 
(r) Hooker in his Discourse of Justification.  Hooker also saith, when we say that a Papist may be saved, we do not propose to you a Pope with the Neck of an Emperor under his feet, or a Cardinal riding his Horse up to the Bridle in the blood of Saints; but a Pope or Cardinal penitent, disrobed, and not only stripped of his usurped power, but also reclaimed from his Error: Let them and their Proselytes abjure all their pervertings of the truth and be converted, let them fall down prostrate at Christ's feet, and he will not kick them.  
202. Although many Protestants have this charitable opinion toward such Papists as fall under the foresaid Qualifications, yea and also towards all such as by an invincible and compelled Ignorance, resign up their own understandings to their Priests and Jesuits; and look through such Spectacles as those temper for them, not daring to contradict the dictates of their Teachers, but are led on hood-winked in an implicit Faith and blind Obedience.  
203. Such Papists, I say, so long as they hold fast the true faith of Christ, without opposing any fundamental point of the Christian Religion; and furthermore do (according to the light and Grace given them) with purpose of heart cleave unto the Lord, and rely wholly and solely on the merits and mediation of Christ both for safety here and Salvation hereafter; such as those may find mercy, because they adhere to the Romish Church in other things ignorantly, 1 Tim. 1.14.  
204. This is the most candid Construction that our Charity can afford them; and yet here be two things very observable. 1. That such as those though they live Papists, yet they die Protestants, to wit, in the principal foundation of our Faith, [Justification and Salvation by Christ:] This Bellarmine himself (their great 
(s) Bellarm. de Justif. lib. 5. cap. 7. [Tutissimum est, 'tis safest to rely wholly on the mexits of Christ,] though he had taught in his health, that partly our own merit, and partly the merit of Christ, gives right to heaven.  Champion) was driven to for succour, when the terrors of death were upon him. 2. In our Charity there is no certainty for them, only a possibility barely stated; They may be saved.  
205. Yet we have no such Charity for such Papists, as live in States and Kingdoms, where the word of God is power fully preached, and the Sacraments of Christ be purely administered, where also much care is taken for their better information and means used for reclaiming them from their Error, and instructing them in the knowledge of Christ and his ways. Such Papists, I say, being willingly ignorant, and wilfully shatting their eyes against the light; their state is more desperate and damnable.  
206. Those Papists are guilty before the Lord of an affected Ignorance, and of a wilful despising of the knowledge of the Lord, when they might attain to it: 'Tis not a bare want of the means of Grace, but the contempt of them that damus, saith Ambrose. Those say, in effect, unto God, 
(t) Job 11.14, 15.  [depart from us;] as if God were below them; and with the Swinish Gergasites desire him to departed out of their Coasts: How just it is with God to fill them with the evil of their own ways, and to say to them (as they to God) depart ye cursed?  
207. These desire not the knowledge of God's ways, 
(u) Rom. 1.28.  they like not to retain God in their knowledge, because their minds are reprobate and injudicious▪ they love darkness rather than light, and Cain like, they get as far from God as they can: How Righteous is God's Retaliation upon all such Reprobates, in saying to them, Ye have rejected my Company, I will also reject yours, and as you will not know my ways, I will not know your persons at the last day, Luke 13.27.  
208. This is the Character of those Roomanists that live in those Countries of the reformèd Religion, where many famous Churches are founded, worshipping God after that manner, which the Romish Church calls Heresy, as Act. 24.14. yet teaching no other Doctrine than what Moses, the Prophets, and Apostles have spoken before them; and without controversy all people lie under an obligation to resort thither for true knowledge, where the Mountain of the Lord is exalted on the top of the Mountains; God teaches his ways there, Isa. 2.3.  
209. We have a famous example of those in the Ten Tribes, whose hearts the Lord had touched with the finger of his Spirit, in that universal depravation of Religion under Jeroboam, 2 Chron. 11.14, 16. The Levites left their Suburbs and their Possessions that belonged to them, [a great act of self denial,] and came to Judah and Jerusalem to do the service of the Lord in the Temple there: And after their example, many people out of all the Tribes of Israel, (that abhorred Jeroboam's Idolatry) came thither also for the true worship of God.  
210. Oh! that the Lord (who persuaded Japhet to dwell in the Tents of Shem) may persuade all such Romanists to forsake the Tents of the Romish Church, lest they perish with her Come out of her my People, (to wit, all such as set their hearts to seek God, as those Religiously disposed Jews did) lest ye perish in the way and partake of her Plagues, Revel. 18.4. as those in the Tents of Korah's Conspiracy.  
211. Moreover in those Reformed Churches, God hath raised up many famous Witnesses, who have discoursed the controversies betwixt us and them at large, the sound of whose writings hath gone even to Rome itself, yea and their own Champions have set down our Arguments against them in their writings of answers to them, (for which some of them have met with interdictions for reprinting, lest knowledge, of the truth should come to light thereby, as Bellarmine and Gregory de Valentia, etc. so zealous are they to keep people in ignorance,) by those helps might understand their own Errors.  
212. Besides in those reformed Countries, many blessed Martyrs and Confessors have made public Confessions of their Faith, (even in the Presence and Audience of their persecuting Papists) such as loved not their lives for the sake of the truth, by whom much light was communicated; for those Martyrdoms and Massacres were not done in a Corner, but were famous even in the Pope's Palace, (as Phil. 1.13.) and in all places which administered occasion to all persons for enquiring after the cause of such sufferings.  
213. Now seeing those Romanists living in those Countries, have so many advantages for knowing the truth, and yet shut their eyes against all in a pertinacious and incorrigible hardness of heart; their Ignorance is affected, and pravae dispositionis, there is a price put into their hinds, and like Fools they have no heart to it: Satan hath filled their hearts to believe Lies, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ self-condemned. Tit. 3.10.  
214. Sed quid opus est multis? We have many Scripture Characters and Evidences, that the Popish Religion is damnable, all which will make it appear, that it is but blind Charity; and not only foolish pity but also plain cruelty, to promise Life and Salvation to such Papists as be impenitent and repent not of their doctrines and do; and 'tis but a mealy-mouthed soothing them up in their sinful state and sowing pillows under their Elbows, in those that fear to say to them, that living and dying Papists, they cannot be saved.  
215. 
(w) The 1. Scripture Evidence of the Damnableness of the Romish Religion.  The 1. Scripture Evidence is, they are deciphered in graphical terms, to be such whose Names are not written in the Lamb's book of life, Rev. 13.8. Those whose Names are not recorded in the book of life, those whom God hath not predestinated to be saved, from all eternity by the death of Christ; those and those only should be worshippers of the Beast: Those that dwell upon the Earth (or stand upon earthly Principles and carnal Doctrines, such as that flesh-pleasing Religion consists of) wonder after the Beast.  
216. This [Inhabitants of the Earth] is contradistinct to Saints, whose Conversations is in heaven, Phil. 3.20. Now if none of the Beasts worshippers have their Names written in heaven; it concludes strongly, that there is no Salvation for Papists, living and dying in their Popish State and Religion; they are not Elect but Reprobate ones, a people devoted to destruction, see also, Revel. 17.8.  
217. 
(x) The 2. Scripture Evidence.  The 2. Script. evidence is [Revel. 14.9.10. If any man worship the beast etc. The same shall Drink of the wine of the wrath of God, which is poured out without mixture into the Cup of his Indignation, and he shall be tormented with Fire and Brimstone, etc.] This plainly demonstrates, that all the obstinate worship per of the Beast (which in my treatise of Antichrist I have proved to be the Pope) shall drink of the wine of god's Indignation, because they have drank of the wine of the pope's fornications.  
218. They that love the wine of Idolatry must at length pledge in the wine of God's Anger and severest Judgement, and this Cup of Vengeance (which is prepared for them) shall not be allayed with the water of mercy at all, Jam. 2.13. no mixture of mercy in their misery, as in the afflictions wherewith God exercises his own people in this world; wherein god in wrath remembers mercy, Hab. 3.1. and Stirs not up all his wrath Psal. 78.38. whereas the Saints sip only of the top of the Cup, those Sinners drunk up the dregs of the fiercness of his Anger, Isa. 51.22.23.  
219. Those worshippers of the beast shall be tormented with fire and Brimstone in Hell-fire where they shall have no intermission of their tortures, v. 11. they shall have misery without mercy and torment without end in the presence of the Angels, who shall not only be Spectators but executioners also, and in presence of the Lamb, for all their Agnus Dei. etc.  
220. The 3. Scrip. Evidence is 2. Thessal. 2.10. 
(y) The 3. Scripture Evidence.  Those that the man of Sin (the grand Antichrist) seduces with his lying wonders or Counterfeit miracles, are such as be in a perishing State [in them that perish] those whom god maketh no account to save, he gives them up to the strong delusions of this under-working beast. But as for those, whom god hath ordained unto life be reserves them (as his Remnant according to the Election of grace) from bowing of the knee to Baal, Rom. 11.4.5. So that none of Gods elect are given up to this perishing State Math. 24.24.  
221. Thus popery is called here [Deceivableness] because it 'tis a grand Imposture, a Farrago of all kind of falsities, as their feigning Apparitions of Angels and Spirits, their forging decrees of Councils for countenancing their Supremacy of the Romish Church, their corruptions of the ancient Fathers for defence of their lying Doctrines; their Piae frauds (as they call them) and dissembling of piety for advancing their Religion, and many more [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Arts of consenage and Legerdemain Tricks.  
222. Popery is a Circle whose Circumference is all kind of Imposture, and whose centre is nothing but unrighteousness; So 'tis called [the deceivableness of unrighteousness] and this Religious cheat Captivates only perishing Souls such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judas. v. 4. men destinated to damnation, God justly giving them up to vile affections, and of belief of lies because they received not the truth in the love of it; that great Gospel sin brings just Damnation.  
223. 
(z) The 4. Scripture Evidence.  The 4. Scrip. Evidence is 2. Thess. 2.11.12. because Papists generally are despisers of the truth; [God sends them strong delusions that they should believe a lie that they all May be damned, who believed not the truth, but had the pleasure of unrighteousness] They blind their own eyes sinfully, and god blind their eyes penally, and because of this wilful obduration, he gives them over to Satan to Captivate both their Judgements and persons as he will, and at his pleasure. 2. Tim. 2. last.  
224. Look what a besotted Infatuation was judicially inflicted upon the Idolatrous Jews [God Shut their eyes that they could not see, and their hearts that they could not understand; and a deceived heart turned them aside. Isai. 44.18.20 they hewed the tree, warmed themselves and roasted their meat with the Chips and of all of it, and the Residue thereof they make a god of, worships it, and prays to it, saying deliver me, for thou art my god etc.  
225. Such like sottish Dotage is found among the Idolatrous papists, in their prostrating before their breaden God: They know it to be the fruit of the Earth, the workmanship of the Baker, they behold it, touch it, taste it to be bread, that (for the substance of it) Perishes in the useing, and is cast out into the draught (as Math. 15.17.) Yet do they fall down before it and prays unto it, saying deliver me for thou art my god. The like stupidity is in them to their Crucifixes, Roods and Images of Saints.  
226. These and many more strong delusions (which the holy Ghost calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Efficacy of error) are the Romanists given up to: The time would fail in producing the many Instances that may be found hereof, and which indeed more Properly belongs to the 2. Part of this Diatribe about their Relics and miracles. I shall give but one here; under what strong delusion are those Papists of Geneva 
(a) Wolph. mem. lect,  That show the ass' tail (whereon Christ road) as a divine Relic and perform Divine worship to it.  
227. 
(b) Dr. Sclater on 2 Thess. 2. pag. 167, 168.  Dr. Sclater upon this Scripture shows very Solidly how Popery is a pack of lies; as that God loves to be suited unto by saints and Angels mediators, that our works are meritorious being done in grace, that a man may Supererogate and exceed in duty what he owes to god. That baptism takes away whatsoever hath the proper nature of sin, that Souls pass hence to pains of Purgatory, that Christ's death takes only away mortal sins; all these he confutes substantially. And to those I speak, in my 2. Part of this treatise.  
228. And would we know the reason why Papists are given up to believe those lies, the Apostle tells us, it is, that they all may be damned who believed not the truth where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Judged, for condemned) frequent in Scripture as John. 3.17. and in others places; the penal issue than is damnation not only because they despise the truth but also they delight in unrighteousness, which is the highest pitch of impiety they can dispense with all Sins.  
229. 
(c) The 5. Scripture Evidence.  5. Scrip. Evidence is Revel. 19.21. that shows, not only the Pope himself but all his obstinate followers also, and sworn Swordmen and servants shall be destroyed, and though they shall not be so deeply damned as the beast and the false prophet, yet shall they be slain (even the Kings that assist him and uphold his tottering Kingdom) as to be made a prey to the infernal vultures, and the greatest Sinners shall be the greatest sufferers, there shall be no reasoning of any with money, as Isa. 13.17.18.  
230. 'Tis said there, [the Sword of Christ shall slay the Remnant] not any shall escape, but a severe execution shall be on all that take part with Antichrist, in this his last battle at Armageddon: And seeing this Sword is said to [come out of the mouth of him that sitteth upon the horse] it must not be taken for a material Sword, but for the breath of his mouth wherewith he will destroy Antichrist, 2. Thess. 2.8. and for that Sentence of death that he will pass upon all his followers, saying [go ye Cursed]  
231. This place of Scripture is an allusion to Ezek. 39.4.17.20. where the destruction of Gog and Magog (the grand enemies of the Church before Christ's coming into the flesh) is recorded. Now as that Prophecy was fulfilled literally on them (being made a feast for the fowls of the air) both great and small: So shall this be fulfilled Allegorically upon all the worshippers of the beast, which shall be made a feast to the fiends of Hell, and then that Prince-fowl of the Air (the Devil) and his Spirits shall be glutted with them.  
232. 
(d) The 6. Scripture-Evidences  The 6. Scrip. Evidence is. 2. Pet. 2.1. where heresy is called a damnable thing [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Heresies of destruction or damnation: 'Tis an Hebraisme, as a man of bloods. Ps. 5.6. is a bloody man. Now heresy is a doctrine Contrary to the truth which men choose to follow and will not be Recalmed from it: If such doctrine be Simply held, it is only etrour, but if obstinately and pertinaciously persisted in (of this more fully in my treatise of Heresy) then 'tis damnable Heresy.  
233. Heresy is Leprosy in the head, which is utterly incurable Leu. 13.29. And because it therefore destroys the soul, this Epithet [damnable] is joined to it, not so much restrictive, as intimating, that there be some heresies which are not damnable, (and so 'tis to be restrained to the worst sort of Heresies only) but rather. descriptive, as describing what heresy is in Suo Genere, that it hath in it a downing nature: Especially when there is a Concatenation of them, as in this place.  
234. The holy Ghost uses the word here in the plural number to point out to us that there should be many of them linked together: and indeed one heresy persisted in with an obstinate mind, ushers in others. [dato uno absurdo, mille sequntur] Thus some Etymologists derive the word Heresy ab Haerendo because of ' its Glutinous property, men do pertinaciously cleave to it, but 'tis rather a Greek word so cannot have a (d) Latin Thema but comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chufe an Opinion.  
235. 
(e) 'Tis a choice that cannont be reclained.  Such be the Heresies of the Romish Religion, as they are damning in nature, so they are many in number, as justification in part by the works of the law: This is a damning heresy If Paul say true, Gal. 5.4. [such are fallen from Grace and Christ shall profit them nothing:] as their doctrine of merits de Congrue et Cendigno, which is not holding of the head, Col: 2, 19 But a despoiling of Christ his plenteons' Redemption, and becoming Saviouts to themselves.  
236 As also their congruent merits afforded by nature, their freedom and innate power of will excited to apply and determine itself to God's gracious persuasion; Their expiation of Sins both of quick and dead by the unbloody Sacrifice of their Masses: And many others [ejusdem forma] Which are both tanght and believed of the Romanists, whereof I shall speak more particularly in the 2. part.  
237 
(f) The 7. Scripture Evidence.  The 7. Scripture Evidence is Tim. 4.1. Popery teaches many [Doctrines of devils] (as I have showed in my treatise of Antichrist) their forbidding of meats and marriages, their teaching the lawfulness of Committing fornication (which is the divelifh Doctrine of the Nicolaitans Revel. 2.15.) Or worshipping Idols, of murdering Princes and of massacring Protestants, and that, because they are Heretics: Now these Doctrines of Devils must needs carry them to the Devil.  
238. The Apostle in this 1. Epistle to Timothy speaketh of latter times, and in his 2. to Timothy 3.1. of the last times: In the latter times those Doctrines of devils are broached, to wit, in the times of Antichrists rise and revelation, when the Antichristian leaven shall be spreading itself over all christian Churches as 2. Thess. 2.8.10. but in the last times (which he says shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to wit, about Antichrists destruction, the harvest of those devil Doctriners shall be ripe, and God will cut them down with his sharp sickle and cast them in bundles to the devil in Hell, from whence they came.  
239. Thus both those times in both those Epistles have relation to Antichrist, and the older Antichrist grows, the worse and more perilous times shall be; For those Doctrines of Devils shall (like an Epidemical and universal Pestilence) be so Contagious and catching, that men (yea good men) will be put hard to it how to secure themselves from that overspreading Abomination; then the Righteous should scarcely be saved, were not their Names writ in the Lambo book of Life.  
240. But as for those dwellers upon the Earth, (whose Names are not found written in that Book) these doctrines of Devils prevails with them, and brings in that black bedroll of Sin, (whereof sinful self Love is the first of 19, (as the Root of them all) and love of pleasures the last,) all which lead directly to damnation, and are found most predominant in the Romish Church (above all others) which hath a form of Godliness, but denies its power, 2 Tim. 3.1. to 6.  
241. Having thus from Scripture Evidences, made this clear demonstration, [how dangerous a Religion the Popish Religion is to live and die in,] how can we but conclude, that the Romanists are in a damnable State: For, 1. 
(g) Revel. 13.8.  Their Names are not found in the Lamb's book of life, 2. 
(b) Revel 14.9, 10, 11.  They must drink of the Wine of the Wrath of God, 3. 
(i) 2. Thess. 2.10.  They are in a perishing State, 4. 
(k) 11, 12.  And believe lies to be damned, 5. 
(l) Rev. 19.21.  [Depart ye cursed] shall be denounced against them, 6. 
(m) 2 Pet. 2.1.  They hold damnable Heresies, And 7. 
(n) 1 Tim. 4.1.  They ●uch and believe doctrines of Devils.  
242. But some will object here and say, this is to pass the same uncharitable censure of them that they do of us, and this is to conclude all that ever have died in Popery, to be in a state of damnation: To which I answer, 1. Their censure of us may truly be termed uncharitable, because it is unwarrantable, being not grounded upon any clear Scripture Evidence, but arising from their obstinate blindness, which causeth them to 
(o) Judas v 10.  speak evil of what they know not.  
243. And 2. I answer, 'tis not we but the Word of God that judges them, by which they must be judged at the last day, John 12.48.3. As we do not conclude all Pagans (whom God suffered to walk in their own ways, Act. 14. 16.) to be damned, for God might have vessels of mercy among them, some became Proselytes; so nor all those Papagans, for some have held the head, Col. 2.19. 
(p) 1 Cor. 3.11.15.  and been sound in the Foundation, although they lose their stubble yet not their Souls; neither did Popish Errors come to their height at first, but now their Heresies be more damnable than ever.  
244. I might have added several other Scripture Evidences, as 1 Cor. 6.9. No Idolater shall inherit the Kingdom of God: And Revel. 21.8. All Idolaters and all liars shall have their part in the lake which burneth with fire and brimstone, which is the second death. Now that Popery is Idolatry, and a Compound or Cento of many lying Doctrines, I have showed before; why then should we be afraid to say, that Papists (living and dying in the Trent Faith without Repentance) are Castaways, and destinated to damnation? Why strengthen we the hands of the wicked, that he cares not to return by promising him life? Ezek. 13.22.  
245. What warrant from the Word of God can be found of any hope that such damnable Heretics (as hath been made apparent they are) can be saved? or such plain Infidels? in as much as they believe not, either the Al-sufficiency of Christ's meritorious Passion, or the incommunicable Propriety of his mediatory Office, (in which two points lies the very life and soul of true Faith and Religion) and thus far they are Infidels in saying, that men must satisfy for their own venial sins, and that Saints and Angels meritoriously intercede for us.  
246. What probability is there, that such Infidels (as believe not the holy Scriptures to be the word of God, because God, their Author, gives such a Testimony; but only because their Church says so, which at the best begets but an Humane Faith) can be saved? The formal object of their Faith is not veritas prima, but the Testimony of their Church; now 'tis not any humane Faith that makes a true believer, he is no better than an Infidel in respect of Divine Faith, and he that believes not is damned 
(q) Mark 16.16.   
247. Let none wonder why I call them Infidels, for notwithstanding their belief of the Creed which they profess in Words, yet they deny it in their Principles and Practices; and though total Infidelity be not found in them, yet there is a partial Infidelity, (whereby part of the Gospel and the full sense of sundry Articles of the Creed are denied by them,) they are guilty of. But the Book entitled [Paganopapismus] goes further than I do, proving that Papism is flat Paganism, and that the Papist resembles Pagans in sevenscore several particulars: Thus he accounts them Pagans.  
248. As they are Heretics, Infidels, so are they impenitent ones, which seals them up for damnation; for the sin of Impenitency is inflicted on them as a judgement of God, Revel. 9.20. The Turks (this Scripture shows us) were sent for a Plague of the Romish Idolatries, and this Character together with the prediction, holds Congruity with the Romish Church.  
249. For as the Romanists are great Fornicators, Murderers, Idolaters, and worshippers of Devils in their Images, none like them in late days; so they obstinately and impenitently persist in their Whoredoms, Massacres, and Idolatries. Notwithstanding God hath laid desolate the Eastern Church by the Turks for Idolatry; yet Rome (the Western Church) reputes not of the same Sin: Proximus ardet Vcalegon, the Eastern Idolaters are laid waste, and can stupefied impenitent Rome hope to be saved?   

CHAP. IU. The Fourth Property, 'Tis a Bloody Religion.  
250. AS the Romish Religion is a Superstitious, Idolatrous, and Damnable Religion; so in the fourth place 'tis a Bloody Religion, which makes the fourth Property: All its laws (like those of Draco's) have been writ in Letters of Blood; the Romish Church hath not only breathed out threaten in all Ages against those of the Reformed Religion, like Wolves greedy of their Prey, but like so many devouring Cannibals, have eaten their Flesh and drunk their Blood even to an Inebriation.  
251. The representation of this Romish Church to John in a Vision, caused in him great admiration, especially for her bloody cruelties, Joh. 17.6. He wondered with great Admiration. There is a gradation in the words, 1. That a woman should be drunk, that is a greater shame than for a man to be so: 2. That no liquor would serve her to find sweetness in and to be drunk withal but blood: And 3. That no Blood must inebriate this Whore, but the blood of Saints.  
252. Luther says, Cain shall be killing his Brother Abel to the end of the World, but he is most bloody in his old days: Malice is commonly hereditary and runs in the blood, and (as we use to say of Runnet) the older it is, the stronger: Mr. Jenkins shows at large how the Spirit of Cain is in the Romanists, and what a murdering Religion it is to the true Abel's. See his second part on Judas in quarto, pag. 179, 180.  
253. Rome hath ever been the Slaughter-house and Shambles of the Saints of God in this latter Age of the world, as Jerusalem was before her: Matth. 23.35. As it was not possible that a Prophet should perish any where but in Jerusalem; so in Rome is found the blood of Prophets, and of Saints, and of all that were slain upon the Earth, Revel. 18.24. Rome hath had a long hand and has stretched it out into all Lands, to butcher the Saints by her Authority 
(r) 'Tis credibly related that in the space of eight hundred years, Rome hath been the death of twelve Millions: Idaea Reform. Antichr. tom. 1. part 2. sect. 2. cap 6. One Pope (Julius the 2,) in seven years' time of his Papacy destroyed two hundred thousand Christians: Baleus de Acts Rom. Pontif. lib. 7.   
254. Rome Heathen hath indeed done much against the Church, slaying its Thousands; but Rome Antichristian hath done more, slaying its Ten Thousands: And as Rome Heathen exceeded all the other Beasts, in Daniel, for fierceness and cruelty; so Rome Antichristian is made up of all those Beasts, The Feet of a Bear, the mouth of a Lion, himself like a Leopard, and the Dragon giving him power, Revel. 13.2. as if all cruelties were concentred in him 
(s) See more of this in my Treatise of Antichrist.   
255. The Romish Religion than is but a beastly Religion, not only for all manner of brutish uncleanness, (both practised and palliated in it) but especially for that belluine cruelty that hath evermore been found in it: Nothing of the meekness of the Lamb that came down from Heaven, but all of the bloodiness of the Beast that ascended out of the deep, nothing of that wisdom from above that is first pure, then peaceable; but all earthly, sensual, and devilish in its whole Platform. Jam. 3.15, 17.  
256. 'Tis worth our observation, that of all the Enemies of the Church, those that are Apostates be the cruelest: Thus it appears in the Devil himself, who is an Apostate Angel, and he hath great wrath against the Church, Rev. 12.12. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the sublimest Indignation, containing in it both perturbation of mind and the highest inflammation of Spirit; Satan is a malevolous Adversary, he was of the Church but left his first habitation, Judas 6. and now has a malignant Rage against it.  
257. So the Jews were of the Church, a peculiar people in Covenant with God; but when they did Apostatise, and [Ammi] became [loammi] unchurching and uncovenanting themselves, than they did degenerate into the cruelest Enemies that Christ and his Apostles had, and therefore the Holy Ghost hath stigmatised them with this brand, [They please not God, and are contrary to all men,] 1 Thess. 2.14. as if they had lost all sense both of Deity and common Humanity; and become rather Ishmaelites than Israelites, Gen. 16.12. Against every man.  
258. Thus also, what a Monster of Men became Julian, after he Apostatised, and drunk in a persecuting Principle? like that unrighteous Judge, 
(t) Luke 18.2.  he feared not God nor reverenced Men, but blasphemed our Redeemer, (calling him a Carpenter's Son and a Galilean,) and made more havoc of the Church (though in subtler ways) than any of his Predecessors.  
259 Such an Apostate is Antichrist (as I have abundantly proved in my treatise of Antichrist) a degenerate plant, who Contrary to that great Caesar [Romam Invenit marmoream, sed reliquit lateritiam] hath changed Rome's gold into dross; And the Philosophical Axiom holds good in this case also, that Corruptio Optimi est Pessima: Rome degenerating from Christian to Antichrstian, hath done the Church of god more hurt, than ever it did, while heathen.  
260. 'Tis a good saying of one, that a man can scarce step one step nigh Rome, but he must tread upon a Martyr, because so many have been Martyred in her Dominions: And and 'tis a curious Speculation of another that said; He thought the Martyrs under the New Testament have been as many in number, as the sacrifices that were slain under the old Testament.  
261. Oh what Myraids of sacrifices were slaughtered under the Law, when Solomon at one time slew two and twenty Thousand Oxen, and an hundred and twenty Thousand Sheep 1. Kin. 8.63. and if those Sacrifices (of a sweet Odour to the Lord (to wit, the Martyrs, do carry Congruity in number under the Gospel, how many hundred Thousands then have been butchered for the sake of Christ? and Rome Antichristian hath been the chief Butcherer of them.  
262. The Romish religion is such a Religion as the seed must always be watered with the blood of Saints, otherwise it would not take deep Root in any ground, it would not thrive in any Country. This  of Husbandry the Romanists have carefully observed in all lands, where they have gone about to plant their Religion, inverting the sense of that golden Sentence, to wit, Sanguis Martyrum est semen Ecclesiae.  
263. Oh! what a bloodthirsty spirit hath acted the Romanists in all countries and Kingdoms, where they have got power and opportunity to discover themselves? There needs no plainer proof for this, than those Conscientious Martyrologists, who (I am confident) would not for a world wittingly and willingly leave any lies upon record. At the reading those dismal stories of murders and Massacres which they have Recorded, Quis temperet a Lacrymis?  
264. To give but a Scantling and landscape of some of them [Horresco referens] as of that bloody Massacre upon black Bartholomew at Paris: wherein the Cardinal of Larrain (that great limb of Antichrist) butchered thirty Thousand Protestants in a month, an Hundred thousand in one year (some say, 300000) upon the news of which the Pope proclaimed a Jubilee for joy. And the Cardinal (brother to the Duke of Guise) gave the messenger a thousand Crown; this was matchless Immanity.  
265. And the worse because it was ushered in with such notorious dissimulation of friendship; For a Marriage was pretended betwixt the Prince of Navarre, and the Lady Margaree (Sister to the King of France) to draw the chiefest of the Protestants to Paris, and the Admiral [Coligni] was honourably received of the King, who calls him his father and protested to the Admiral that he had not seen any day in his whole life more agreeable to his mind then that, where he assured himself to see the end of all troubles, and the beginning of a firm and lasting peace.  
266. Yet at the same time this same King (Charles the 9) gave a Commission to the Duke of Guise to Massacre the Admiral and all the Protestants, which they had decoyed into their Net. And when Coligni was accordingly murdered, his head was Cut off and sent to the King and Queen-Mother, who Embalmed it and sent it as a grateful present to the Pope, who thereupon caused the Massacre to be pictured in the Vatican-hall▪  
267. Under one side of the hall was portrayed, Colignii et Sociorum Caedes, 
(v) Il. Mercurio Italico 92.  and on the other, Rex Colignii Caedem probat: The King himself (beholding the bloody bodies of those then Massacred, and feeding his eye on so woeful a Spectacle) breathed out this bloody Speech [quàm Bonus est odor hostis mortui] how sweet is the smell of a slain enemy. This was cruelty beyond that of Simeon and Levi, in a deep detestation whereof good Jacob cried out, Oh my Soul, come not thou into their secret, cursed be their wrath for it was cruel. etc. Gen. 49.6.7.  
268. So likewise in Germany (after the Gospel was spread there by the ministry of Luther and his fellow-labourers) the Romanists did exercise the like bloody Inhumanity by the Pope's instigation upon the Protestants, the History of which persecution is so full of Popish Cruelties, that I must refer the Reader to that book entitled [the lamentation of Germany] composed by Dr. 
(w) Dr. Vincent Lament. of Germ.  Vincent, who was an eye witness thereof; whose Relations would melt a heart of stone.  
269. He tells us how some of those Popish Croats or Crabats taught their horses not only to kill men, but to eat Humane and Christian's flesh: And consulted how to find out torments more cruel and exquisite then ever. What shall we say to those Devils (saith he?) Phalaris, Nero, Dionysius, all other Tyrants and Tyrannies are incomparable to those new Stratagematists and Engineers: Cautasus bred them, Tigers fed them, Hell taught them, and thither (saith he) I remit them.  
270. And in the Netherlands what unparallelled cruelties did that bloody Butcher (Duke de Alva execute upon the Protestants, of all sorts, (both of the Nobility and Commonalty) to root out the Professors of the Gospel, he permitted his Soldiers to Ravish grave Matrons and chaste Virgins, many times causing their Husbands and Parents to stand by and behold their Villainies: This Duke de Alva boasted at his Table, that besides those he had slain in War, he had hanged above eighteen thousand in six years' space.  
271. How many matchless Cruelties did the Pope and his Complices exercise upon the Waldenses and the Albigenses for many Centuries of Years, wherein the Inquisitors exceeded the inhumanity of their own Bishops [of Aixe, Arles, and Narbonne,] insomuch that the Bishops told them, the multitude of those people (they had apprehended) was so vast, that as it was not possible to defray the charge of their daily food, so nor to get Lime and Stone enough to build Prisons for them.  
272. If any did but convey a Cup of cold Water, or a Pad of Straw to those poor Saints that lay in stinking Dungeons, he was brought to the same extremities with them: Some that were hid in Caves, had the mouths of the Caves stopped up (with much wood) by the Papists; which being set on fire, many were choked there with Smoak, others burned with the Fire. Some that broke out of the mouth of the Caves were cruelly murdered; many more cruelties of the Lord of Trinity to them, may be seen in the common Maps of Martyrology 
(x) See Luther's Forerunners, Fox and Clark's Martytologies.   
273. But as a Compendium of all kind of Popish cruelty, the Spanish Inquisition was invented by the Dominicans, at first erected to reclaim the Jews and Moors, but soon turned against the faithful Servants of Christ for suppressing the Gospel, whom the Romanist Inquisitors brought to their Rack, standing in a dark Dungeon under ground, with many doors to pass through to drown the shrieks of the Tormented: The Tormentor (when Torches are lighted) comes disguised like a Devil, to terrify the more (with his black Vizard) the tormented Soul.  
274. The first kind of torment in their Inquisition, is the Jibbet to which they carry men and women naked, not allowing them either Shirt or Smock (as if that could hinder the violence of the Rack from tormenting them enough) the Tormentors binding their hands with a Cord eight or ten times about (each time harder than other) and their Thumbs extreme hard with a small line, so both hands and Thumbs are fastened to a Poultry which hangs on the Jibbet, then have they great Bolts on their heels, and between their Feet certain weights of Iron hung upon those Bolts, and so are hoist up.  
275. The poor tormented Soul hanging in this woeful extremity, the Inquisitors bids them to accuse themselves and all other Heretics they know of: Then they Command him or her to be hoist up higher to the very Beam, till their Heads touch the Poultry; and having hung thus a good while, the Inquisitors command to let them down again, and twice as much weight to be fastened to their heels, and so to hoist them up again to the Poultry: Then they bid the Executioner slip the Rope, (that they may fall down with great force) and in the mid way to stop them, which together with the Strappado (they give them then) Rends all their Joints asunder.  
276. And if they still remain Constant, so inhuman and unparallelled is their Popish cruelty, that they add more weight to their heels the third time, and the poor Wretch (already half dead) is hoist up again, and railingly called a Dog and an Heretic; and if in all those pangs they cry out for Assistance to Christ, for whose sake they are thus miserably tormented, than these Romish Scoffers bids, [Let Christ alone, and tell them the truth, what a crying out upon Christ makest thou? etc.]  
277. Those Torments are usually exercised upon them for three hours together, after all which to affright the poor Creature the more, they ask the Jailor if his other Torments be ready, telling them that all this is but a flea-biting in comparison of what is yet to be suffered: Then the Jailor sets their Joints as well as he can, and drags them away by their Legs or Arms most barbarously to Prison, and when the Aching of their Joints be most painful, then are they brought to the Rack again, where the Executioner appears like a Devil.  
278. If they still remain constant, they are again stripped and hoist up with weights at their heels as before; besides which they add another cruel Torment, to wit, as they hang at the Poultry, those Tormeutors bind their Thighs together, and Legs about the Calf with a small strong Cord; and with a short piece of wood, they twist the Cord till it be shrunk into the Flesh out of sight, and in this terrible torment they let the tormented lie for two or three hours.  
279. And as if all this were too little, they proceed to another kind of Torture (called Aselli or the Trough) which is a piece of Timber somewhat hollowed on the top like a Trough, about the middle whereof there is a sharp bar going across, whereon a man's back resteth, that it cannot go to the bottom; and 'tis placed so that his heels shall lie higher than his head; then is the naked Party laid thereon, his Arms, Thighs, and Legs bound with Cords.  
280. Those binding Cords are both small and strong, and wrested with short Truncheons till they pierce almost to the very bone; then they take a sine Lawn Cloth, laying it upon the mouth of him or her thus tortured; (as they lie upright on their back) so that it may stop the Nostrils also. Then this barbarous Executioner pours down a long stream of water like a Thread from on high, which drives the Cloth into the Throat of the Tormented, and puts them into as great an Agony as any endure in the pains of death.  
281. For in this Torture they cannot draw their breath, the water stopping their Mouth and the Cloth their Nostrils; so that when the Cloth is drawn out of the bottom of the Throat it brings out blood with it, and one would think tears out the very Bowels: This is iterated as oft as the Inquisitors please, and as if this were not still cruelty savage enough, they take a pan of burning Charcoal and set it just over against the Soles of the Parties Feet, just before he goes to Rack, and that the Fire may have more force upon them they baste them with Lard or Bacon.  
282. Lastly, to fill up their Ephah with matchless bloody-mindedness; if those tortured ones will not still deny the truth, they condemn them; and attiring them in Sambenito's, (which is a long Garment painted all over with 
(y) See the Book called [The discovery of the Spanish Inquisition,] out of which Mr. Clark Collects his description of it.  ugly Devils) and putting on their heads a long and high crowned Hat, whereon a man is painted burning in the Fire, with many Devils about him plying him with Fire and Faggot; thus are they led away to the stake to be burned, with a cloven stick upon their Tongues to hinder them from speaking any thing: This measure, Mr. Nicholas Burton; (Merchant of London) met with in Queen Mary's days.  
283. I have been longer in the description of this bloody Inquisition, 
(z) So dreadful is it to the People in Spain, that a poor Spaniard (of whom the Inquisitors desired some of his Pears, which they had cast their Eye upon) for fear of offending them, brought them his Pears, Tree and all by the Roots. Dr. Heysis Geogr.  that my Countrymen, being informed of those prodigious, horrible, and barbarous Tortures these Popish Tigers execute upon their fellow-Creatures, and Christians (such as cannot be paralleled amongst either Turks or Pagans) may abhor this Popish Religion, whose Principles and Practices be thus savage and bloody, as will make an heart (if not all of Stone, if any tenderness in it) to shrink and tremble at them.  
284. To say nothing neither of bloody Bonner in Queen Mary's days, (whom Mr. Woodman demonstrates to be drunk with Blood, Fox Act. and Monum. fol. 1800.) and his Accomplices; nor of those bloody Rebels in Ireland (in the year 1642.) whose merciless Rage extended itself beyond Expression to all Ages, Sexes, Conditions, yea and to very brute Beasts; and the report of whose Cruelties do yet astonish both the Readers and Relators, which yet cries for Vengeance, as those apparitions did a long time at Portendown Bridge, and as the blood of Abel (of old) did against Cain their Father. 
(a) Nor of those merciless Butcheries the Popish Spaniards committed upon the harmless Indians, Fifty Millions of whom they murtherod in Forty Years, as their own Acosta (the Jesuit) testifieth.   
285. Those Histories are commonly known and therefore I omit them; by all which it sufficiently appears, what bloodthirsty Monsters the Romanists are, that could never satiate their deep thirst, but ever (as Tomyris said of Cyrus 
(b) Satia te sanguine quem sitisti, eujnsque insatiabills semper suisti: Justin. ) hath been insatiable of Blood: The Rabbins well understand the Romanists, (those false Brethren the Pope's Bloodhounds) by the Edomites, That pursued their Brethren with the Sword, and cast off all pity, their Anger tearing perpetually, etc. Amos 1.11. See the Parallel in 
(c) Dr. tailor's Romish Edomite.  Dr. Taylor's Romish Edomite.  
286. The Burden of Duma in Isa. 21.11. (which is Idumaea or Edom) the Hebrew Rabbins apply it to Rome, reading Roma for Duma, for there is great affinity betwixt their Daleth and Resh, and their Vaughan is likewise read sometimes V and sometimes O; and they say, Quia vix acriores hostes experti sunt Judai quàm Idumaos, ideò Romanos illis infensissimos, vocârunt novos Idumaeos. 
(d) Dr. Ellis bellum in Idumaeos. pag. 7.  And they call the Kingdom of the Pope, Regnum Edom impium.  
287. Now Edom signifies [Red,] a Name put upon Esau, Geu. 25.30. not only because he was greedy of the Red Pottage, but also because lie was Red in Complexion and colour of his Body, ver. 25. being overgrown with Red Hair all over, importing the bruitishness of the man and the monstrousness of his manners, in whose person God prefigùreth the bloody and barbarous disposition of such as persecute his Church and die their Garments Red with the blood of his Children.  
288. Such bloody Edomites are the Romanists, for as the Edomites had an ancient, intestine, and inbred Enmity against the Seed of God in their first Founder, Esau, against his Brother Jacob, continued, yea perpetuated in Esau's Posterity, Amos 1.11. and that notwithstanding the nearness of kindred between them, Mal. 1.2. and the fair and friendly Carriage of the Israelites towards them in their passage to Canaan, Deut. 24.6. and the Laws made after in favour of them, above other Neighbour Nations, Dent. 23.7. yet none were so spiteful and cruel to Israel as they, Amos 1.11. Obad. 10.14. Psal. 137.7.  
289. So the Romish Edomites have been found a bloody Generation by smarting experience in all ages, and in all countries, whose malignity against the seed and Israel of god, hath been so inveterate and implacable, that no obligations either of Oaths, asseverations, yea or of execrations could bank it in, much less have they been bounded in with bonds of either affinity or Consanguinity. As Edom of old not at all remembering the brotherly Covenant Am. 1.9.  
290. The tragedies they have acted in so many Kingdoms and commonwealths (notwithstanding all professions and protestations, yea and obligations of oaths, to the contrary) doth abundantly. Evidence this, whose cruelties hath exceeded that of Diomedes (who fed his dogs with man's flesh) or that of Perillus [who tormented men in an hot brazen bull] and (indeed) all parallels, unheard of among Pagans, Turks, or any Barbarians.  
191. They are found most notoriously true to that damned principle of their Church, to wit, [Nulla fides cum Haereticis] Keep no leagues with heretics, and 'tis no more Sin to kill one of them, then to kill a Dog: Yea all their other Principles are steeped in blood, tollerating Rebellion against King and Kingdom, murdering of Princes, blowing up of Parliaments, kindling coals of Division (hotter than coals of Juniper) between confederate states, wherein they live in too much peace, Witness many Kingdoms at this day.  
292. Oh what maps of blood are represented to us, of Germany, Ireland, France, England, etc. All which they made Aceldama's or fields of blood, wherein those bloody Papists (with their vizards pulled off) acted more like incarnate Devils than men of reason and common Humanity, to show that they are of their Father the Devil [who was a murderer from the beginning] and 
(e) John 8.44.  the works of their father they will do: And 
(f) Ezek. 21.31.  that they are a Brutish people, skilful to destroy. Ezek. 21.31.  
293. It would make one's ears tingle and ones bowels yearn to read or hear related, what those Engineers of cruelty acted upon the Stage of those several countries, making it their sport to torture poor Protestants, and striving which of them could be most barbarously exquisite in tormenting them, as if it had been some meritorious and supererogating work in those firebrands of Hell (like bloody Vulture's) to suck the blood of Saints.  
294 Except we enter into the confines of Hell, where can we find a fellow to that Bloodthirsty Monster 
(g) Idaea Reform. Antichr. tom. 1. part. 2. cap. 6.  (Cardinal Farnesius) who desired to wade in the blood of the Lutherans up to his Horse bridle: And to show that their Religion is founded in blood, the very Doctrine of that bloody Molock (Antichrist] and his Clergy, thrusts Instruments of cruelty into the hands of their vassals, saying an Heretic loseth all right to all that he hath 
(h) De paenis Heret. Azor. Instit. mor. li. 8.  And being declared Heretics, any one may kill them though Kings or Princes 
(i) Symancha Instit. lib. 23. Sect. 11. and Sanders de visib. Monarch. l. 2. cap. 4.  Yea though they change their Religion, as Henry the 4. of France, by Ravilliac.  
295 And 'tis no wonder if (Edom like) they trample under foot all Covenants, when they are taught, that by heresy all bonds and obligations of Nature, of Covenant, of Oaths, and of duties are (ipso facto) dissolved, and Heretics may be slain by sword, or by treason, even with the destruction of many innocent Catholics: Oh doctrine of devils! yea that Hellborn plot of the Gunpowder-treason found an Apology from this same Eudamon, approbation from Claudius Aquavina, excuse from Bellarmine, and absolution from Hamon, all Jesuits.  
296. To conclude this 4. cursed property of the Romish Religion, (the Bloodiness and cruelty of it) which is the fourth of those seven unclean Spirits that (like the empty house, Christ speaks of Math. 12.43.44. it is completely (in this number of perfection) possessed with. And this is an unclean spirit with an Emphasis, a Diabolical spirit, from the old , that red Dragon which both rules in, and rides on (even, whipping and spurring) the raging Romanists, who do not only walk, but even run in the way of Cain (the Devil's eldest Partriarch and the first Apostate) Judas 11. in 
(k) Agarius Instit, moral. lib. 8. cap. 13.  
(l) Eudaemon's Apologa pro Gathil. cap. 4.  
(m) Pridtaur Sermon on the 5. of November.  murdering and Massacring their brethren in Christianity: Cain is still butchering his brother Abel, and the older he grows the more bloody he becomes. That Scarlet whore hath made blood her drink in all Ages, and yet the more withered and wrinkled she grows (as those persons in a Hydropical Consumption) the more she drinks, the more she thirsts; she is now become more bloodthirsty unto this land, than ever, witness those Nimrods' of our day the mighty hunters after the blood of men, who instead of Sacrificing their beast or beastly lusts unto the Lord, they do sacrifice men (even the Lords servants) unto the beasts and unto their own beastly lusts as Nimrod did.  
297 Assuredly this present generation of Vipers (that would eat out the bowels of their own mother, the land of their nativity) was baptised with fire and not with water, with fire of Hell, not with water and the Spirit: They have nothing of that Blessed Dove in them, which descended upon Christ at his Baptism; there is more of the Serpent (yea of the Dragon) than of the Dove in them: otherwise they had never actually murdered Sr. Edmonbury Godfrey after so Barbarous a manner, and that only because he took but an examination according to his place of the King's Sworn justice etc. And otherwise they had never Intentionally Contrived the King's death with the Subversion of Religion and government, and merely because they stood in the way of promoting the Cacolick (rather than Catholic) cause, of the Malignant (rather than Militant) Church.  
298. I know not any name more accommodated to the nature (even the savage nature) of those Romanists of our times, than what Moses gave those terrible monsters of men in his time whom he calls the [Zamzummims] Deut. 2.20. The Hebrew Radix [Zamam] signifies [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Abomination, and the doubling of the Radical Letters do double the sense and signification, intimating those presumptuously wicked ones were double Abomination, they were doubly Abominable both for wicked craft and for wretched cruelty: So those Zamzummims of our day are grown taller by the Head and Shoulders (as Saul was) than all their Predecessors, breathing forth nothing but Fire and Sword, in their burning of Cities and bloody Butcheries, wishing (with cruel Caligula) that the Protestants had but one Neck, that they might dispatch them all at one blow; this is a clear demonstration that we are fallen into the very dregs of time; the bottom of Liquors is the worst, because most dreggy: Hence it is that these Brats of Babylon (and of the Son of Perdition) are more brutish than their Ancestors and more skilful to destroy, Ezek. 21.31. The last bitings of the dying Beast are most mortiferous; and now this Scarlet colour (of the Mother of Harlots) which is called in the Greek [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] twice dipped, in the Wool and in the Thread, must needs be of a deep die indeed, being dipped over and over and over again in the blood of the Saints.  
299. As haughty Haman swelled like a Toad and glowed like a Devil, a breathing Devil, because the Jew (which is by interpretation a Confessor) would not how to him, Esther 3.5. and was not this a mighty matter to mad him, so much, but that he was set on by that old Manslayer. A small Wind will raise a Bubble, and Ambition rides without Reins, especially having [Insessorem Diabolum] as Tertullian's Phrase is, They must needs Run whom the Devil drives, and 'twas below this proud man to foul his fingers with one man alone, this was too little for his revenge, no less than an utter extirpation of that people, of whom (as concerning the Flesh) Christ was to come. The whole Nation must perish to satiate his vindictive fury and Frenzy: This cursed Amalekite (being no better than dirt kneaded with blood) reckons to make but one breakfast of all the people of God. In like manner those proud haman's of our day, have contrived an hellish Plot for the cutting off of all the Protestants that will not bow to that man of Sin, and acknowledge Antichrist (Christ's Office, to wit,) the head of the Church, whom they know to be Christ's grand Adversary in all his Offices; and to be of that cursed stock of Amalek, whom the Lord will destroy with the breath of his mouth, and with the brightness of his coming: Yea, and this Diabolical design had as much security for success (against all Ages, Sizes and Sexes) as the Devil could contribute to it, and as Haman's had, which if it had gone on, what an Acheldama would England have been, a Field of Blood, and in a short time a public Shambles: Yea, God knows what may yet befall us, for Haman is not yet dead, and there are not a few still that carry Cain's Club about them as a sacred thing, all red with the Blood of Abel. Oh! pray, pray, pray, that their Plot may be quite defeated (as it hath been hitherto deferred or hindered) and that things may be turned to the contrary, as Esth. 9: 1. By sending from heaven to save us, by sending his mercy and truth, Psal 57.3, 4. when Salvation itself (as it may seem to some) cannot save us, and that the Devil (who kept their ensuring Office) may deceive them in their lucky time, as he did Haman and his Accomplices in his bloody designed day.  
300. 'Tis remarkable that Rome was first founded in Blood, for when Romulus built it, he tempered his Mortar with the blood of his own Brother Rhemus; and that City (both Rome Heathen and Rome Antichristian) hath been all along (since its first bloody foundation) drinking deep of the blood of Martyrs in all the Centuries: Surely she is well nigh drunk by this time, and then must ●he spew and fall. woe to that bloody City, Nahum 3.1. as she began and continued in blood, so shall her end be. The literal Babylon of Chaldea is branded for a City of blood, and yet the mystical Babylon of Italy hath far out done her, being another Damascus, or Hebrew [Damesec] which signifies a bag of blood; no City hath been more sanguinary than Rome, not only drunk with the Blood of Saints but also of her own Children: (Hildebrand was the death of six Popes successively within the space of thirteen Years, and sundry other Murders were committed upon her own Members. Jacob. Revius de vitâ Pontif. pag. 119. and 270. and spec. Europe. etc.) So that blood toucheth blood in that bloody City, above all the Cities of the world: There hath been such a continuation, and (as it were) a Concatenation of so many horrible Murders and execrable Massacres in it and its Dominions, Hos. 4.2. Their hands are full of blood, Isa. 1.15. Their very tender mercies (if any such thing was) were no better than cruelties: Prov. 12.10. But alas! not common humanity hath been found among those Romish Edomites, Obad. v. 10, 14, 16. 'Twas said of bloody Bonner, he was full of Guts but empty of Bowels, therefore Rome shall have judgement without mercy, that hath showed no mercy, Jam. 2.13. Prov. 28.27.  
301. God will Remember Rome, Psal. 137.7. and bring an Evil, an only Evil upon her, Ezek. 7.5. and so set it on as no created Power shall be able to take it off: God will give her blood to drink for she is worthy, Revel. 16.6. that her end may be like her beginning and continuance; for in her is found the blood of all the slain upon Earth, Revel. 18.24. She hath an hand in all the Wars of Europe, Rome hath ever been the Slaughter-house of the Saints, and if the blood of men cry for Vengeance, the blood of Saints doth roar for it; yea, and the blood of Kings, Emperors, some of which they have actually murdered (more intentionally) and some of which they have poisoned with the Bread in the Sacrament: As she hath done, so God will do unto her, Obad. v. 15, 16. God loves to Retaliate and to give severity for cruelty, Psal: 18.26. Levit. 26.18, 21. Prov. 14.14. Revel. 6.10. and 13.10. and 18.6. etc. If the Blood of one Abel had so many tongues as drops, and every drop a Voice to cry for Vengeance; Oh! then how loud is the cry of those many Thousands, yea Millions murdered by her: [Tot ora, quot vulnera] God will not pardon her murders, 2 Kin. 24.4. but fill her with the evil of her own ways, Prov. 14.14. Rome's Ruin hasteneth, who dare shake hands with her hands so imbrued in blood, horrible to God and Man.   

CHAP. V The Fifth Property is, The Novelty of Popery.  
1. THe Fifth Character of the Romish Religion is the Novelty of it, for which it ought to be abhorred: The Romanists do indeed (but unjustly impeach us of Novelty,) which (in truth) is their own Crime. The Maxim is [Actori, non Reo incumbit probatio] the Plaintiff that affirms, not the Defendant that denies, should prove his Plea; they complain of our Novelty, we defend our Antiquity; they do scornfully call us Novellers, and ask where our Religion was before Luther; we answer, our Religion was always in the Sacred Scriptures, where their Religion could never be found: We can look beyond Luther, even to the true Catholic and Apostolical doctrine, wherewith ours holds consonancy in all points; but their brags and boastings of Antiquity is no better than that Cheat which the Gibeonites put upon Israel, with their old Shoes and mouldy Bread, Josh. 9.5. As they did work wilily, teaching their Tongues to lie, and covering their Falsehood with Rags of Antiquity, even so do the Romanists in our day with their old Shoes and clouted, with their old Sacks, old Bottles, and old Garments, to delude the World with their lying Doctrines; for when they are put to prove the Antiquity of their Religion, they can go no higher than about a thousand years ago; and such an upstart Original as this, made great Athanasius to deride Arrianism (the elder Sister to Antichristianism) for its Novelty, because it had no higher a Rise than in such an Emperor's Reign: [non erat sic ab initio] It was not so from the beginning, Matth. 19.8.  
2. 'Tis a Romish Scoff, that Turkeys, Hops, and Heresy came into England all together in one bottom, to wit, when Luther's Books and Tindal's Translation of the Bible were brought hither; as if no such Man as blessed Wickliff (with many other faithful Witnesses to the Truth) had ever been heard of, and as if the Writings of that holy Martyr, John Husse, had never been brought hither, and wrought much good here above an hundred years before Luther's time; and might not the mockers of the Jewish Religion take up the same Taunt against the godly Jews after the great defection in their Captivity of Literal Babylon; saying, Where was your Religion before Ezra? and where was your Church before him? It might have been answered then, Our Religion is in the word of God, in the five Books of Moses; but our Church hath been in the bondage of Babylon, from which God hath mercifully delivered it by his Servant Ezra: So we may answer, Our Religion hath been ever in God's holy Word, and will ever remain so; but our Church hath been in the Bondage of Babylon Mystical, (as they of Babylon Literal) which the Lord hath been delivering out of this many Years, by many of his Servants in many Ages: Yea, and might not the Scribes and Pharisees have made the same Objection against our Lord Christ (himself) and his Gospel for an upstart Religion: This is well Anticipated, 1 Joh. 2.7. This is the old Commandment which was from the beginning.  
3. 'Tis true, the Scribes and Pharisees might have pleaded for their Traditions to be of more account than Christ's own Instructions, (just as the Romanists do against us) because of their Antiquity, Universality, etc. for assuredly their Traditions had been received in the Jewish Church, and had an universal Approbation amongst that degenerate Generation long before Christ was born: Yea, and during his whole life, all the Jewish Clergy, the Priests, Levites, Scribes and Pharisees consented together as one man to maintain their own Superstitions, and to suppress the Religion of our Lord Jesus; they having been (with the people that were their Proselytes) time out of mind the visible Church: Yet were these men nothing so profound in their speculative Questions, as the Romanists are in our day, to require a Catalogue from Christ, of all the Names of such as had from time to time professed that same Religion which he preached (so contrary to theirs) to his own time. Had they required this, Christ must have confessed to them that for the last three hundred years at the least, no such Succession could be demonstrated; and yet our Lord rectifies the Extravagancies of those blind Guides, by reducing them to the first Institution (which is the best Rule of all right Reformations) telling them that from the beginning it was not so, Matth. 19.8. Yea and the beloved Disciple (which lay in Christ's Bosom) seems studiously to decline all suspicion of Novelty in saying; I writ unto you no new Commandment, 1 Joh. 2.7. as if he would have us to have a jealous eye upon new Notions, seeing Truth is like Wine, the Older the Better. Luke. 5.39. God's people are called the Ancient People, Isa. 44.7. that stand in the old way, Jer. 6.17. and walk in the ancient Paths, Jer. 18.15. but Idolaters are said to sacrifice to New Gods, such as came newly up, Deut. 32.17. And whether those many he-Saints and she-Saints which the Romanists do worship, be not so many new Gods that be newly come up, the Sequel may discover.  
4. The Romish Religion being brought to the touchstone of the Word, cannot justly become a Loadstone unto any Souls (after a true trial of it) to draw them after it; we should prove all things, and hold fast that which is good, 1 Thess. 5.21. Now the best Religion is that which is truly the oldest Religion, according to that Axiom [Illud verissimum quod Antiquise simum] that Religion is the truest which is the ancientest; [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] new things are nothings, or at the best vain things, saith the Greek Proverb: Of Witnesses Aristotle witnesseth, that the more Ancient they are, the more Credible and Creditable they are, because less corrupted: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. Rhet. lib. 1. Antiquity if it be right, is of great Authority; and hence Moses sends the Israelites to Antiquity: Remember the days of Old, Consider the years of many Generations; Ask thy Father and he will show thee, thy Elders and they will tell thee, Deut. 32.7. as indeed they did tell them, Judg. 6.13. and Psal. 44.1, 2. Thus Bildad bids Job, Inquire of the former Age, Job 8.8 of their [Radmonim] as the Jews called their Ancestors, whose heart (they said) was as the Gate of the Temple, large and beautiful; but the heart of their Posterity was as the Eye of a Needle, narrow and of no Receipt in comparison, and therefore they are referred to their Progenitors for better Information.  
5. Yet this Maxim [quod Antiquissimum Verissimum] that is truest which is Ancientest, must be taken [in sano sensu, & cum grano salis] in a sound sense and with a grain of Salt; therefore did I affirm before the Authority of Antiquity with this caution, to wit, [when it is right Antiquity] 'tis the Noble saying of a Noble Writer, that Antiquity must have no more Authority than it can maintain with truth: Old Age (saith Solomon) is (indeed) a Crown of Glory; but 'tis only so, when 'tis found in the way of Righteousness, Prov. 16.31. and not otherwise: Antiquity disjoined from Verity is but a filthy Hoariness, and deserveth no more Reverence than an old Fornicator or Malefactor, which because old, is so much the more odious; and as Manna, the longer it was kept against the Command of God, the more it stank; so doth Error, Enormity, and Heresy. Custom without Truth is but mouldy Error; though the Romanists call their Religion the old Religion, (which is their common decoy) yet is it a mouldy, putrefied, and stinking Religion; having not the Salt of Truth to preserve it, and it cannot truly be called the Old Religion, because it cannot be found in the Scripture of Truth. This Bellarmine himself confesses to part of the Popish Religion, to wit, Invocation of Saints, saying; [Cum seriberentur soripturae, nondum caeperat usus vovendi sanctis.] there was no vowing (nor bowing) to the Saints departed, when the Scriptures were written. Bell▪ de Cult. Sanct. cap. 5.  
6. Suppose it may be said of Popish Superstitions, as 'tis said 1 Chron. 4.23. [These are ancient things] old and obsolete, never a whit the better for that. 'Tis here at best as in Books, some of which are adoranda Rubiginis; of adored rustiness, which are of more Antiquity than of Authority: Laban, the Idolater, pretends Antiquity for his Gods, in his Oath to Jacob, wherein he appealed to the Gods of Abraham, of Nahor, and of their Father Terah, (all which served strange Gods, Josh. 24.2.) but Jacob (in his Oath) riseth no higher than his Father, (swearing only by the fear of his Father Isaac) Gen. 31.53. Though the Idolater pretended the Antiquity of his Gods, in his going so high as his Grandfather, etc. yet surely Jacob that pleaded it not, worshipped the truer God and more rightly. Thus the Image at Ephesus (which occasioned such a tumult, Act. 19) had its Antiquity, and could not be spoken against by any reason, as the Town-Clerk told the people: And why? because it was wonderfully ancient, so ancient that though the Temple of Diana had been seven several times reedifyed; yet this same Image was never altered, Pliny lib. 16. cap. 40. Yea so ancient, that though it was made by Canetias a certain Artificer as Records relate, yet for the great Antiquity of it, those covetous and idolatrous Priests gave out, that it did fall down from Jupiter, to make it the more venerable amongst the blind Heathens, Act. 19.35. And by a craft not much unlike this of those Pagan Craftsmen, the Papagan or Popish Priests do now show some shivers of the Cross whereon our Lord suffered, yea some shreds of the tale of the Ass, whereupon he road to Jerusalem: To go yet higher, sinning and lying are ancient things, as ancient almost as the world; yet are they not the better but worse for this Antiquity; neither doth Christ hereby commend the Devil in calling him a Murderer from the beginning, John 8.44. All ancient things are not the best things.  
7. But to come closer to the point, and to show that the Romish Religion is so far from any true Antiquity, that it is no better than a Novice, Novelty, and a mere Innovation, and therefore the charge of Novelty the Romanists would fasten upon us, ought (indeed) to be retorted upon them; they do craftily to call [Novellers] first, and it may be they learned this craft from Ahab (that sold himself to work wickedly) who first called the Lords Prophet [Atroubler of Israel,] but the Prophet retorts it back upon him saying, Thou and thy Father's house be the troublers of Israel, 1 Kin. 18.17. or rather, the Romanists might learn this craft from Korah and his Conspirators, that accused Moses and Aaron for taking too much upon them, when indeed it was their own Crime; and therefore 'twas justly charged (by way of retortion) upon them by Moses, what they had unjustly charged upon him and Aaron, Numb. 16.3, 7. And thus our retorting upon Popery the charge of Novelty wherewith the Papists falsely reflect upon us, is warranted by Scripture. And here I cannot omit how Scaliger truly and trimly told the Jesuits, [Nos non sumus Novatores, sed vos estis Veteratores.] we are not young Novellers, but sure I am; you are old Cheaters. The truth of this learned man's Testimony will be more evident in handling the Jesuits tricks in Chapter 6.  
8. The Novelty of Popery appeareth in the sequel more particularly, although we be able (as hath been said) to look far beyond Luther, yet sure I am, the Romanists (in their present faith) cannot look beyond Antichrist, I mean the Western Antichrist, the Pope. Assuredly Popery risen not until the Star [Wormwood] fallen, which was not till the third Angel sounded, Revel. 8.10. which must be after that great flood of Arrianism, that seemed to drown the World again, insomuch that the good Father cried out totus mundus fit Arrianus. Now this great Star, blazing Comet, or burning Meteor, must needs be that grand Apostate of Rome, whom Phocas (the Parricide) set up in his Chair of Pestilence, and this great Star is called [Wormwood] not only because he was in the Gall of Bitterness himself, but also because he imbittered others, and proved exceeding bitter to others: He was the Son of Perdition (so called) both Actively and Passively, in working the destruction of others, and being for destruction himself at last. After Gregory the Great (in the sixth Century) who was the worst of all the Popes that went before him, and the best of all them that came after him: Boniface the Third was his immediate Successor in whom there was a great fall from Primitive Integrity into the deepest Gulf of Impiety, and then arose the smoke of the Bottomless Pit, Revel. 9.1, 2. to wit, Heretical Opinions; insomuch that all the old Heretics were said to flee and hid themselves in the Popish Clergy. Then did the smoke of School-Divinity-Notions darken the Sun or light of the Gospel, and this Star falling by degrees so far as to adore St. Ignorance so much, that the works of Bellarmine (their great Champion) and of Gregory de Valentia, were not allowed to be sold in Italy, because the Arguments which the Protestant Authors use in their own defence, are rehearsed in them. The longest look the Romanists can take, is at this blazing Star, that Lieutenant General to the Dragon who sent forth whole bands of Locusts, to wit, Monks, Friars, Priests, and Jesuits, both numerous and voracious, Rev. 9.3.  
9 Even their own Bellarmine speaks something that hath a tendency to the gradual falling of this Star [Wormwood] saying, Ab eo tempore quo per vos papa Antichristus esse capit, non modo non erevit ejus imperium sed semper magis ac magis decrevit, Bellarm. do Pap. Rom. lib. 3. cap. 1. Since (saith he) you Protestant's began to call the Pope Antichrist, he did not only not increase, but a great part of his Command and Commodity hath decreased, and is lost. Whence I note by the way, 'tis not cautelously done by any of our Divines (in my judgement) so much as to doubt at this day who is the Antichelst? Seeing we have here their own great Champion, [quasi Reum penè si non planè confitentem] as if guilty almost if not altogether confessing the thing, and the rather because he doth so ingeniously acknowledge that the very calling the Pope Antichrist, hath been an Ordinance in God's hand to bring down the Kingdom of the Beast and to make this bitter Star fall gradually: And how probable it is, that the Key of the bottomless Pit was given to this falling Star (falling from the heavenly doctrine of the Christian Church at Rome in the Apostles time, and after down into the Carnal and Earthly Religion of the now Romish Antichristian Church) with which Key he lets into the bottom less Pit Souls innumerable, insomuch that in the days of Hildebrand (that Pope which was called The Brand of Hell, alluding to his Name) some Letters were set forth as sent from Hell, wherein the Devil and his Angels give the Popish Clergy many thanks for sending them in so many Souls, as they never had in any Age before: Now if Popery began at this Star, than it cannot be accounted an ancient thing.  
10. I know the Romanists use to beguile people, by telling them that men of their Religion built all the Churches, Colleges, Hospitals, etc. in all the world. To which I answer, 'twas not men of the Popish but of the Christian Religion, that did most of those things. Constantine built a Church on Mount Calvary, and Justinian built another at Constantinople, and our Ethelbert built Pawles here at London. These were all done before the fall of the Star [Wormwood,] or before Popery was heard of in the World, and before the man of Sin (that mystery of Iniquity) was revealed. 'Tis true indeed, Dolman, alias Parsons, doth labour in the very fire to defend the Antiquity of the Romish Religion here, making all the three Conversions of England to be from Rome and to the Romish Faith, but the absurdity hereof appears out of their own Baronius. Who 1. confesses that Joseph of Arimathea came into England nine years before Peter went to Rome, from whence it necessarily follows, that our Church must be ancienter than that at Rome by nine years. 2. The Christians here kept their Easter after the Eastern manner upon the fourteenth day, which they would not have done had they received the faith from the Western Church from Rome. 3. Pope Victor (in the second Century) would have altered this custom, had this Land been then under his Jurisdiction. 4. The Mother of Constantine [Helen] one of this Island, did not hold any such points of Popery, as the Romish Church now holdeth.  
11. To these add 5. Pelagius (one of this Island also) differed not from Augustine (in the Third Century) only in Freewill and Original Sin, no other Popish points were known to them or discussed between them. 6. Pope Elentherius did acknowledge our King Lucius to be God's Vicar in his own Land, which was far from those Ambitious Popes (his Successors) who make themselves Gods Vicars in all Lands: As to that pretended Conversion by Austin (that Arrogant Monk) which Dolman would defend; 'tis answered, that factious fellow found much opposition here about his imposing upon our Ancestors, those Romish Rites of Easter day, Church-music, Litany, single life of Priests, processions, etc. (though at that time we read not a word of Pardons, Indulgencies, Transubstantiation, the Sacrament in one kind, etc. all of them upstart things.) Hereupon Austin the Monk (thus opposed) doth conspire with King Ethelfred to cut off 1200 of his Opposers, to wit, the holy Monks of Bangor, who were altogether unlike the Monks in after Ages, for they lived by the sweat of their brows, and by the labour of their hands, and gave themselves to Fasting and Prayer, not only lest the Christian Britain's should be overrun by the heathen Saxons, but also lest they should be corrupted by the Romish Superstitions, which this insolent Austin (whom they discerned and disowned, as no man of God, by his pride and ambition) would have (from Gregory in the sixth Century) intruded upon them: hence Gregorii Vicarius was justly styled Gregis Sicarius, and his Reformation (so called) was rather a Deformation; yea, his Conversion (as Dolman terms it) was rather a Perversion; and, which is worse (as much as in him lay) a plain Eversion, in the slaughter of those holy men: so that, instead of a Prophet's Reward, he better deserved the Punishment of a Murderer; Beda, lib. 2. cap. 2. Isaac. Chronol, pag. 406. Fuller's Chur. Hist. 2. b. 10. Anno Dom. 605.  
12. I might add many other Witnesses, which all do witness that the Christian Religion (which is the same that we Protestants do protest to profess and practise) was long before the Romish Religion (as now it is) found any footing amongst us; and that many in this Island suffered Martyrdom for it in the time of Diocletian the Emperor, long before this Austin; Beda hist. lib. 3. Bishop Usher De Primord. Eccles. Britan, p. 102, and De Ecclesiae statu & Successu, at large; and Aicentinus in his Annals lib. 3. to say nothing of Pareus, Osorius, or of the Magdeburg Centurists (whom Dolman scornfully calls a Quadrilio, or round Table, because writ by four men; Illyricus, Vigandus, Judex and Faber) because prejudiced against them. Their own Gregory of Monmouth confutes that fond opinion of Pope Gregory's sending this Austin to plant the Christian Faith in this Island, seeing it had been planted here above four hundred years before Austin's time, saying [In patria Britonum adhuc vigebat Christianitas, qua ab Apostolorum tempore nunquam inter eos defecerat] it had never failed amongst them since the Apostles times. And that Austin found many great places, all furnished with good religious men, Greg. Monmouth de Britan. Gestis lib. 8. To say nothing of look beyond Luther at large, and of Dr. Humphrey, in his Prax. Jesuitismi, fol. 17. who shows how many witnesses Oxford hath afforded against the Romish Religion (which I speak largely of in my Appendix to the Treatise of Antichrist.) I shall conclude this Paragraph with setting Dolman against Dolman, who confesseth ingeniously (in his pag. 19) that either Simon Zelotes (the Apostle) or Joseph of Arimathaea (the Disciple) brought Religion into this Land from Jerusalem: Hence I Argue, if it came hither first from Jerusalem, than it came not hither first from Rome, as he elsewhere saith.  
13. Moreover, if we consider either the name or the thing, the Novelty hereof will be more evident. 1. Consider the name [Papist] 'tis but a novel name, and not found among the Ancients. What need any further Testimony of this, when their own Father Bristol doth confess it; saying (in his eighth Demand) that the name [Papist] was never heard of till the time of Pope Lee, in the fifteen hundredth year of Christ: Habemus reum Confitentem, 'tis enough. The Testimony of an Adversary against himself is unquestionable. Secondly, Consider the thing [Popery] in its Popish Points; which are all novel Points, and not known to the ancient Church. We are able to show the first Authors of their corrupt Doctrines, which were not received into the Church for six hundred years after Christ: and, though we could not do this, yet would it not follow that the Romish Church is the true ancient Church. For, first, Many Heresies did spring up after the Apostles time, yet none knew how, 1 Joh. 2.18. and 4.1. yea, Popery (it self) began to work at that time, 2 Thes. 2.7. Secondly, The Head of some Errors may be as hard to discover as the Head of the River Nilus; and the rather, because Satan (that Superseminator) sows his Tares in the night, while men slept, Mat. 13.15. They are so privily and so creepingly brought in, Gal. 2.4. 2 Tim. 3.6. 2 Pet. 2.1. and Judas 4. But, above all, that Grand Error of Popery (in as much as it is called a Mystery of Iniquity) was foisted in less discernably. Thirdly, The Romanists themselves do acknowledge, that there are many Errors crept into the Church, the first Authors whereof cannot be named. And Fourthly, It would be enough to discover the Novelty of Popery, by demonstrating that it cannot be found in the Holy Scriptures, which is the truest Antiquity.  
14. I have already discovered the Novelty of many Popish Points of the Romish Religion, in pag. 26. Paragraph. 65, 66. etc. of this Treatise. That they were not from the beginning, but are all additions by the man of sin, and therefore accursed, Revel. 22.18. My Additions therefore thereunto shall be such only, as my brevity proposed can admit; to say but little to their inferior practic Points; as of their Popish Beads, Holy Water, Missal Vestments, Latin Service, etc. 1. The use of their Beads in their blind devotion, came not from Peter the Apostle, but from Peter the Hermit, that Trumpet to the Holy War (so called) who taught them the manner of praying with Beads, that thereby they might reckon their Prayers: as if God should be verily in their Debt, for their so many Pater Nosters and Ave Maries; whereas true Devotion is not so much [Numeranda ut Ponderanda] numbered as pondered with the Lord: he will have weight and worth in right Prayer, and not Vain babbling, Mat. 6.3. Battilogia Pentificia vel ipsum Satanam pudeat. Their vain Repetitions are so gross and shameless, that the Devil himself (had he any shame in him) would be ashamed of them, faith learned Beza. 2. Their Holy Water Polidor Virgil makes Pope Alexander the first to be its Author, Anno Domini 118, or 121. see Prideaux his Introduction, pag. 69. I confess they may go to Nama Pompilius and other Heathens, for consecrated Water (long before this Pope Alexander) for they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at their Idol-Temple doors; and their Baronius alleges Juvenals sixth satire for their Lustral Water. Surely this is not an Antiquity for the Romanists to boast of, to borrow from Devil-worshippers.  
15. It must not be denied that if their Holy Water be derived from Numa Pompilins, it hath Antiquity in it, because Numa was seven hundred years before Christ; a good Warrant for Christian Holy Water: and in nothing better than in this, that Numa was a reputed Conjurer, and so a fit Author of that conjured Water: It is truly called so from their own form of consecrating this Holy Water; which is as followeth [I conjure thee, O thou Creature, Water, in the Name of God † the Father Almighty, and in the Name of Jesus † Christ the Son, and by the power of the Holy † Spirit] with certain Prayers mumbled over it; then they blasphemously equal it to the blood of Christ for purging away sins, you may suppose 'tis only such Sins as have no deep rooting in us, that a few drops of this Holy Water can wash away. I wonder they should overlook that Holy Water mentioned, Numb. 5.17. there's Antiquity indeed, (better than Baronius' sixth satire of Juvenal. Baron, Annal. ann. 44.) but the mischief is, that was an Holy Water that caused the Curse, Num. 5.21. Water is indeed an Element that God hath given us, both for Natural and Celestial use: the first in Household Affairs, the second in the Sacrament of Baptism: these are truly ancient things; but the Romanists converting it (beyond all Divine Ordination) by their Exorcisms and Enchantments, to other Magic and Idolatrous Uses: This is a mere Novelty and Nullity. The words of their Exorcisms run thus [Exorcizo te Aqua Benedicta, ut fias aqua exercizata, etc.] that thou mayst have power to drive away Devils. Oh ridiculous. Much more might I say to this point, but my Book (intended little) swelleth much already.  
16. So I must be abrupt in it, as likewise, 3. In their Missal Vestments, wherein they do plainly Judaize; yea, more than so, or rather Heathenize it therein: For, 1. They cannot plead the Garments of the Levitical Priesthood, seeing this were to send the Messiah to Moses School, and so to deny that Christ is come in the Flesh, Which is the spirit of Antichrist, 1 Joh. 4.2, 3. for Christ, by his coming, changed the Law of the Levitical Priesthood, Heb. 7.11. and, together with it, the Rites and Apparels; which glittering Garments could not congruously correspond with the Simplicity of the Gospel. 2. Popish Priests do more than Judaize, in as much as they abound more in their Holy Garments than ever the Mosaical Priests did; for the High Priests had but seven Garments appointed them, and the other Priests but two; yet the Popish Priests have six, their Popish Prelates nine more, Ration. Divin. Offic. lib. 3. cap. 1. and Bellarm. lib. 2. the Miss. cap. 14. And the Popes in their Pontificalibus (said Erasmus) may better be compared to Julius Caesar, Alexander and Croesus, than to Christ, or to any of his Apostles; Illyricus Catal. Test. Verit. pag. 2052. Yea, Bernard (long before Erasmus) said, that the Pope in his pomp was more like the Successor of Constantine, than of Peter, Idem ibidem 163. Greg. Nazian. etc. 3. They do plainly Heathenize, which is worst of all; for Tertullian saith (de Corona Militis) [mihi crede, hoc Rita, habitu & Apparatu Idolis immolatur:] In such like Vestments (believe me) the Heathens do sacrifice to their Idols.  
17. They do heathenize in their Holy Garments, in their Holy Water, and in many other things, if we believe Baronius; who saith, not only their Lustral Water, and sprinkling of Sepulchers may be found in Juvenal's sixth satire (as before) but also, their Lights in Sepulchers are mentioned in Suetonius his Octavius; and their Lamps lighted upon Saturdays, in Seneca's 96th Epistle; and distribution of Tapers among the people, in Macrobius' Saturnals, etc. Good Warrants all; as if God had never said to his people [Be not like unto the Heathen, do not conform to their customs] Matth. 6.8. not so much as to name their Gods (without abhorrency) Exod. 23.13. Psal. 16.4. Yet Cardinal Bembus most grossly affirmeth of their St. Francis [Quòd in Numerum Deorum ab Ecclesiâ Romanâ sit Relatus] that he was reckoned by the Romish Church among the number of the Gods. This must be the Heathen Gods, for Christians know but one Only and True God, 1 Cor. 8.4, 5, 6. The Gods of the Heathen are good fellows (thirty thousand of them in Hesiod's time, (as his Verse snews) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Romanists have made them a great Army since that time, with their St. Francis, and many other Canonised Saints; much good may this good fellowship do St. Francis. It was the Devil's Grammar that first taught to decline Deum in the Plural Number [Ye shall be as God's] Gen. 3.5.) but the true God is a jealous God, and will not share his Glory with another, Isa. 43.10, 11. and 45.5, 6, 14. and 48.11. But to return to their Priestly Vestments.  
Assuredly, such Vestments were not known in primitive times, nor were they reputed among necessary things in that first Council, Act. 15. wherein the Holy Ghost sat Precedent. The necessary things are there mentioned, but not Garments; and Paul bids Timothy be content with Food and Raiment, 1 Tim. 6.6, 7. but he bids him not load himself with Pontifical Raiment, yet speaks he of Woman's Raiment in Chap. 2. The Novelty hereof therefore appears that it is not found in the Word, but only in the Synodal Acts of Anselm in the eleventh Century, Anno Dom. 1106. as Authors show.  
18. Fourthly, their Latin Service is a mere Novel Novice Device, which hath the Inscription of the Heathen Altar at Athens, Act. 17. upon it [to the unknown God.] It is not a getting under the Tree of Knowledge, and looking towards the Tree of Life; it is not a praying with the Understanding, and using [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Words easy to be understood, 1 Cor. 14.9, etc. Thus its absurdity appears; when a Popish Priest gets into a corner, and mumbles over his Latin Services, which the people cannot so much as hear, much less understand; but least of all, how can they say Amen to it, as Christ (in his Apostle) commands, but Antichrist forbids? Their own Commentators confess it were more to edifying, but the Church hath allowed it upon weighty Grounds. Why do they not preach in Latin as well as pray? Dr. Davenant Determ. pag. 185. and the Novelty of it appears in this, that Pope Vitalianus appointed Latin Service● in the year 666. the Number of the Beast, Rev. 13. last. Magdeburg. Cent. 7. cap. 6. pag. 141. and Osian. Cent. 7. cap. 10. pag. 191. etc. Balaeus, Cent. 1.  
19 The Conclusion, Thus might I enlarge in showing the novelty of all the other inferior, yea, and superior points of the Popish Doctrine and Practice; but to avoid prolixity, I shall only make a reference of them to Authors: the first Author is Duplessis, or Philip Mornaeus, De Sacrâ Eucharistiâ who shows the Novelty of the foppery of Popery. He saith first, that about the year 340. they began to give [Panem Vino intinctum] Bread dipped in Wine before they took away the Cup, pag. 270. which was not done till Thomas Aquinas time, pag. 257, 297, 298. the Eastern Church using both. 2. Worshipping of Images began from the second Lateran Council, which established it, pag. 447. Which Council brought in also, 3. the Canon of the private Mass, about the year 1200. pag. 605.4. Forbidding Priests Marriages (he shows) was from the Heathens, pag. 649, 667. and that Nicolaus Diaconus brought it into the Church, pag. 698. which was after confirmed by Pope Hildebrand (that Brand of Hell) who, notwithstanding, kept his Whore [Matildah] pag. 706. which caused a World of wickedness, pag. 712. and 717.5. Their Purgatory (he shows) was from the Heathens, pag. 1003. and how it had its progress in the Romish Church, pag. 1059.6. Their Invocation of Saints was not known in the Church for four hundred years after Christ, pag. 1215.7. Their Transubstantiation was not any Article of their Faith until the Trent Council, pag. 1666 8. He shows also the foppery of their Altars, Crosses, etc. and that they were unknown till a thousand years after Christ, pag. 382. Cum multis aliis, etc. The second Author is famous Peter de Moulin; de Novitate Papismi. (both French Worthies, He and Du-plessis) whose Book stands unanswerable to the everlasting disgrace of the Romish Religion. The third Author is honourable Bishop Usher, de Statu & Successu Ecclesiae, which can never be answered. The fourth is Reverend Mr. Baxter, (both our own Countrymen) who hath challenged the Papists for Novelty in thirty two points, in his Key for Catholics, pag. 143, 144. yet unanswered. The fifth Author learned Dr. Willet in his Synopsis Papismi at large. The sixth Author Godly Hildersham upon John, pag. 37. and pag. 141. Numb. 46. To say nothing of their Monks, Friars, and Nuns, (see Dr. Willet on Rom. pag. 711. Dr. BoysBoys Postil's in fol. pag. 572. Rosse's Panscheia, pag. 259. and many others of this and all other their fooleries, all which show the Romish Religion is a Religion to be abhorred (as an upstart Religion) of all sober minds. The last Author is King James, in his Tortus lies confuted, where he shows the Novel Doctrines thereof, with a brief declaration of their Novelty. See the Particulars.   

CHAP. VI The Sixth Property, Its Inconsistency with Public Peace.  
1. THere is a threefold Inconsistency that the Romish Religion hath as a remark upon it: As 1. It's Inconsistency with holiness to God, as it both allows of and wallows in a most impure worship, which is both contrary to his Holy Nature, in their downright Idolatry; by Adoration of Images, and Invocation of Saints and Angels; and contrary to his holy Scripture in the very Letter of it, by their setting up another Head besides Christ, whom they rob of all his Offices, Regal, Sacerdotal, and Prophetical; by establishing , Merit, Sins (in their own nature) Venial, and by adding to and diminishing from the Word of God in many points, as in their seven Sacraments, and other parts of Popery; yea generally the whole System and Body of it (as such) being fully contradictory to the Scripture of Truth, as my Second Part doth plainly demonstrate. (2.) It's Inconsistency with Righteousness to Man, by its accounting all of any other Religions, Heretics, and that Faith is not to be kept with such as they account so; also that force and violence (such as is used in their bloody Inquisitions) yea and death itself may be inflicted upon those they call Heretics, and that merely [quà tales] for their being such, though otherwise they do nothing either in word or deed, either to disturb the Peace or justly provoke the powers of those Popish Countries wherein they live, see Dr. Heylin's large Geography, fol. 90. and 231. Popery lays such barbarous Obligations upon every Papist, that he holds himself bound to kill any Son of Adam whom he pleaseth to term an Heretic, contrary to the Laws of God, of Nature, and of Nations: How can this be consistent with Righteousness to Man?  
2. (3.) It's Inconsistency with public peace and common safety in States and Kingdoms, (to say no more of the two former Inconsistencies) is the main matter I would here demonstrate; and that by discovering how the very Principles intrinsically essential to Popery, are all of such dangerous Influence and Consequence, (which their Religion binds them unto) by reason whereof, no Protestant State or Kingdom (wherein Popish Priests and people live) can be secure from disturbance by them, or yet aught to trust to the Loyalty of such, as (by the very Religion they profess) may lawfully be disloyal when they please; yea and not only may be, but must be disloyal, being bound to be so when they are able and have advantage. Upon this very consideration undoubtedly it was, that our own learned Dr. Davenant in his seventeenth Question determineth, that Jesuitized Papists cannot possibly be good Subjects; saying: [Non esse, extra controversiam est, etc.] That they are not so 'tis beyond all Controversy, for their many heinous Conspiracies against Kings and Kingdoms do make a clear demonstration. But (saith he) all the question is, seeing 'tis plain they are not) whether they can be good Subjects; in as much as their very Principles which the Jesuits have imposed, and which all Jesuitized Papists have received, do necessarily hinder them from being so: Whoever therefore he be that owns the Jesuits Principles, and not only approve them but also improve them by drawing those Principles into practice; whether he be of the Clergy or Laity (saith he) such a one can by no means so much as have the very name of a good Subject: Let us now take a view particularly of their Principles which are Inconsistent with Peace. Their 1. Principle is, Their owning of and acting by a Foreign Power, and disowning Subjection to the power of their Native Princes. This dogmatical Principle (alone) makes all Romanists (especially their Priests and Jesuits) to be so far uncapable of being numbered amongst good Subjects, as that they cannot be so much as reckoned as Subjects at all; in as much as they hold themselves exempted from all secular Powers, and to be Subjects to none but to their holy Father the Pope, quite contrary to the Doctrine of the Holy Apostle, Rom. 13.1. [Let every Soul (whether Clergy or Laity) be subject to the higher Powers: Surely Paul to the Romans could not mean the higher powers of the Roman Pope, see ver. 3, 4. etc.  
3. Their great Champion [Bellarmine] pleads this Exemption for his Romish Clergy; saying, [They are not obliged to Civil Laws by any Coactive, but only by a directive Obligation,] Bellarm. de Cler. lib. 1. Against this Dr. Davenant acutely answereth: But, What if they will not be directed, but trample the Civil Laws under their Feet? Bellarmine replies, They cannot (notwithstanding) be punished by the Civil Magistrate.] Our Dr. Davenant goes further, saying: But what if they commit that grand wickedness of High Treason? To this Eudaemon the Jesuit rejoins saying, That Clergymen cannot properly commit Treason, and their Zimanca expressly teacheth, that a Clergyman's Rebellion is not properly High Treason, for he is not subject to the King. By this they cut the very sinews of all Political Laws, while they plead this exemption from the Yoke of all secular Power, and hereby 'tis manifest they are so far from being good Subjects, that they do profess themselves no Subjects at all by this Exemption. This is quite contrary to the Doctrine of Paul, of Peter, and of Christ. 1. Of holy Paul, Rom. 13.12, 4. Vbi Lex (aut Evangelium) non distinguit, ibi non est distinguendum. The Apostle saith, [Let every Soul be subject] without any distinction, why do they make distinctions where God makes none; as if the Generation of a Clerick were the Corruption of a Subject: (in this Exemption) what is this but to make the Church to destroy the State? If the Magistrate be a Minister ordained of God to punish Evil Doers (as this Apostle affirmeth;) then Popish Clericks that are Evil Doers can (in no wise) be exempted from his Cognizance, unless they do not acknowledge God (the Ordainer of that Power) to be a Superior Power to theirs. 2. Of Holy Peter (their own pretended Head,) 1 Pet. 2.13, 14. Submit yourselves to Kings and Governors. Chrysostom shows, that this Command is to all Clergymen, yea even to the very Apostles and Evangelists; and were it not so, it would be a loss unto Princes to have any of their Subjects become Clergymen, if thereby he should lose that subjection which was due to him before. But opposite to this, is that excellent Note which Zanchy (that Magazine of Learning) gives in his Epistle Dedicatory to his Miscelanea. In the Kingdom of Christ this is wonderful, that he Wills and Commands all Princes and Potentates to be subject to his Kingdom, Psal. 2.9, 11, 12. And yet he Wills and Commands likewise, that his Kingdom be subject to the Kingdoms of the World, Rom. 13.1. 1 Pet. 2.13, 14, 17.  
4. As this Principle of exemption is contrary to the Doctrine 1. Of Holy Paul, and 2. Of Holy Peter, so 3. Of the Holy, Holy, Holy Christ; who Preached up that Doctrine of Rendering to Caesar the things that were Caesar's, Matth. 22.21. 'Tis observable, that not only the Mother of our Lord (though big bellied, and so might have pleaded Exemption) goes up to the Chief City to be taxed by Caesar, Luke 2.1, 3, 4. but also our Lord himself (who might (above all) have pleaded his own freedom) paid his Tribute to Caesar, that so Caesar should not think the Gospel to be a contradiction to his Government, Matth. 17.27. Yea, and at the last our Lord Christ delivered up his person to Pilate and Herod, without any words of derogation concerning their power over him, John 19.10, 11. 'Tis likewise Remarkable, that Holy Paul made his Appeal from a corrupt Ecclesiastic Court at Jerusalem (which professed to know God) unto an Heathenish Civil Court at Rome (which knew not the Lord,) yea and that not only in Civil, but in Ecclesiastic Affairs or Offences, Acts 25.8, 9, 10. For, saith he, neither against the Law of the Jews, nor against the Temple, (those were matters of Religion) nor yet against Caesar have I offended any thing. Just contrary do the Romanists, surely Paul had never Appealed to Caesar, had he not believed that Caesar had a Civil Power over him: But these men Appeal from the Civil to the Ecclesiastic Power, and from their own Native or Natural Prince or Caesar to their King (Abaddon, Revel. 9.11.) at Rome, in which last Circumstance of Place only, they do correspond with the Apostles Appeal, both being made to Rome: And that you may not want a Royal Witness to these things, King James (in his learned Premonition to all Kings, free Princes and States of Christendom) tells them, that this very Principle exempts almost the third part of their Subjects from that subjection they own to them in temporal matters, pag. 20. Showing also, how the very Laity (that are poisoned with their Jesuitical Principles) may plead this Exemption, and make their Appeals from their lawful Sovereign to that Foreign Power of the Pope, and so be no longer obedient than till they be fully furnished with power sufficient to resist and rebel, p. 115, 117, 121. 'Tis pity all Princes Read not this King James' Premonition, etc.  
5. This Royal Witness (aforesaid) lays great stress upon this Jesuitical Principle, which makes all the Kings in Christendom to be mere Vassals to the Pope; As if [Feed my Sheep] gave him so ample a power over Kings as to enthrone them or dethrone them at pleasure. pag. 18. This he strenuously confutes, pag. 22. etc. And pag. 25. he instances in the Insolency of Pope Boniface the eighth towards Philip le Bel King of France, called Philip the Fair, whom the Pope handled foully, writing a Letter to him with this Scornful Salutation; [Sciat tua maxima Fatuitas etc. Let your greatest Fondness know, that we are subject to no man in temporal things.] And after other insolences of the Popes to this French Kings Successors, the difference grew so high (saith he, pag. 27.) that Gerson (that famous Chancellor of Paris, who otherwise was a devout Roman Catholic) wrote a Book [de Auferibilitate Papae] for taking away that [trouble house or rather that trouble-world] both from his Temporal and Ecclesiastic power; so far was he from granting that temporal Authority over Kings. To those Royal Instances of the Pope's Insolences, many more might be added, if it would not too much swell this little Book; I shall add but one more of a Popish Insolency to one of our own Kings, to wit, King Henry the Second, whom the than English Popish Clergy scourged with a Rod, (as his penance for Becket's death.) The Pope's Legate said to the poor whipped King, [Domine noli minari etc.] Sir, do not threaten us, for we fear not the menaces of men, as being of such a Court which useth to command Kings and Emperors. Jacob. Revius de Vit. Pontif. Alsted. Chronol. etc. Oh how hath this little Horn, at the first a poor Minister of the Romish Church till Constantine's time, afterwards he was only Primate of the Churches in Italy; none took him for a Prince, no not when he began to write [Volumus & Jubemus] We Will and Command, An. Dom. 606. Then got he cunningly among the Horns, and grew gradually till he overtoped them all; and then had he a mouth to speak these great things, Dan. 7.8. As to say all Kings are his Vassals, and yet none of his Vassals are subject to Kings; (this King James judges Abominable, pag. 115.) And then was stamped upon the Pope's Coin, [That Nation and Country which will not serve thee shall be rooted out.] This was the Hypocritical Language of the pretended [Servant of Servants.]  
6. The second pestilent Principle of Popery, which makes it Inconsistent with public Peace, (next to their owning of a foreign Power, which is enough insolent over Princes and Peasants) is this; That no Faith is to be kept with Heretics. This is such a poisonful Position, that at one stroke it cuts in pieces all the blessed Sinews of Humane Society, and all reciprocal duties betwixt Natural, Civil, or Religious Relations; they are altogether strangled at once hereby. Unworthily is that called a Religion (which signifies a binding to duty) that at one blow plainly unties all duties taught mankind, either in the School of Nature or Scripture: Yet this is a Principle of the Romish (so called) Religion; by this Doctrine all duties that Husbands and Wives, Parents and Children, Masters and Servants, Creditor and Debtor, Prince and Subject do owe one to another, are all vacated, if either the one or the other may be but reputed an Heretic. Thus their Popish Canon runs, Hereticus ab omni jure Naturali, Civili, Politico, privatur: Zimancha's Justiti tit. 46. Sect. 74. By Heresy a man is deprived of all his Jurisdiction, Natural, Civil, Politic, and Religious. This Position hath a Negative and a Positive part: 1. The Negative Part is, hereby Parents may be discharged from loving their Children, and Husbands their Wives, etc. And Children are discharged from obeying their Parents, and Wives from performing due Benevolence to their Husbands, etc. yet this is is not all though bad enough already. There is 2. a Positive Part of this Principle, which is, they may hate each other, hale each other to the bloody Inquision, yea Kill and Massacre, Parents their Children and Children their Parents, Husbands their Wives and Wives their Husbands, and that merely because they are Heretics, though there be no other provocation either in word or deed, and though they have sworn never so solemnly for each others preservation, yet that Oath is [ipso facto] void upon that Party's appearing an Heretic; for no Faith (according to their Doctrine) must be held with Heretics: Yea they do allow Subjects to murder their Sovereign (notwithstanding all Oaths of Fidelity to the contrary) if they stand in their way of Heresy (as they call Protestantism) as soon as opportunity serves, and power come into their hands, which they most industriously endeavour after.  
7. That this is their Principle Bellarmine boldly affirms, [Non licere Christianos tolerare Regem Haereticum etc.] 'tis not lawful for Cathoticks io tolerate an Haeretical King, Bellarm. de Rom. Pontif. Sect. 7. The like saith Suarez in lib. de Censuris, disp. 15. Sect. 6. pag. 262. And Zimancha speaks out, [Protinùs ejus subditi ab illius dominio liberantur,] their Subjects are forthwith freed from their subjection, Ziman. Instit. tit 23. Sect. 11. And if ye would know who it is that frees them from their Oath of Fidelity and Subjection; Azorius (the Jesuit) tells you, [Pontificem se & alios posse solvere a jusjurandi lege et Religione, non videtur negandum,] the Pope hath power (upon just cause as they judge, being a Protestant, to be) to absolve from all Oaths both himself and all others, Az. moral. Instit. cap. 15. Sect. 6. But to stir no further in this stinking Dunghill of Foreign Authors, upon this poisonful point and Principle; though many more might be named, let us see what our own Countrymen Catholics say to it in plain English. 1. Sanders speaks thus of all Kings in General, [That King which will not enthral himself to the Pope's Authority, he ought not to be tolerated; but his Subjects (especially his Bishops) ought to remove this Heretical King, and to set up another as soon as they can, Sanders de Visib. Monarch. lib. 2. cap. 4. And further he doth constantly affirm, that all Kings are so far under Bishops and Priests, that upon their obstinacy they may be deposed by them, from that Temporal Authority they have over such Kings,] Idem ibidem. And he proves that the Priests have this Temporal Authority over Kings, from the Anointing which is poured upon the head of the King by the Priest at his Coronation, which (he saith) doth plainly declare, that the King is inferior to the Priest, Sand. de Clau. David lib. 5. cap. 2. To the same purpose our Countryman Parsons (alias Dolman) saith as confidently, [That 'tis certainly to be believed, every Prince becoming an Heretic (that is a Protestant) doth instantly forfeit all his Power and Dignity, and that before the Pope do excommunicate him; yea and his Subjects may and ought (if they be but able) to cast him out of his Dominion, Philopat. Sect. 2. pag. 109. And further he flurts out like a grave Father, [Whosoever shall consent to the Succession of a Protestant Prince, is a most grievous and damnable Sinner, pag. 216. To this let me only add Father Creswel's profound caution [Let Catholic Subjects be careful that they have competent strength in this case of deposing and destroying Heretical Kings, otherwise they may do very much prejudice to the Catholic Cause,] Cresw. in suo Philopat. pag. 198, 199. [Incaute nimis hic effutiunt] he hath played the blab herein showing at unawares, that if ever the Roman Catholics behave themselves peaceably under Protestant Princes, 'tis not for want of Will but Power.  
8. Those Premises considered, that Heresy destroys all Oaths and dissolves all Bonds, that the Pope can absolve from subjection sworn to, that Subjects ought to rebel against an heretical Prince when they can etc. [ejusdem farinae,] of the same Bran; hence came it that the Romish Religion was called (in express terms) plain Rebellion, Collect in the Liturgy for Gunpowder Treason in King James' Reign. Hence was it that both Dr. Prideaux and Dr. Davenant (both Professors of Divinity) do unanimously make this Conclusion, that it is not possible for an absolute Papist living under a Protestant Prince, and walking up to his own Jesuitical Principles, but he must be an absolute Traitor, Dr. Prid. Sex. Higg. and Selah. And Dr. Dau. determ. 17 Quest. last Clause. Hence, Lastly, was it that King James saith, that the Pope's Bulls and the Papists Principles and Practices, hath laid an everlasting slander upon all Papists, as if no zealous Papist could be a true Subject to his Prince, and that the Profession of the Romish Religion and Temporal Subjection to the Civil Magistrate, were [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] too repugnant and inconsistent things in themselves. These are King James' very words in his Apology for the Oath of Allegiance, p. 28. having, himself, pushed the horned Beast with a double horned Argument, his Dilemma to the Pope, p. 27. saying, Either it is lawful for Subjects to obey their Sovereign or not: 1. If lawful, why is the Pope so cruel to his Catholics, as to put them upon sacrificing their Lives and ruining their Families? their Blood must needs lie at his door. 2. If unlawful, why doth he not show it? and why doth he not allow (or rather Command) his Priests not to live under such Princes unto whom they own no Obedience? Finally, hence it is that this learned King sounds an Alarm to all the Kings in Europe, saying to them; Awake while time is, and suffer not (by your longer sleep) the strings of your Authority to be cut (in singulis) one by one, to your general Ruin, which by your united Forces, would rather make a strong Rope for the Adversary (with Achitophel) to hang himself, than that he should ever be able to break it: Premonition to all Monarches, p. 3. Ye are all in the Pope's fold, (though I be extra Caulam) and that great Pastor may lead you as Sheep to the Slaughter when he pleases. The Ass' Ears must be Horns if the Lion says so, etc. p. 19 And what Briars and Thorns hath the Pope in your Dominions, a third part of your Subjects being Clergymen, having Church livings from you, yet own you no Subjection, pag. 21. and some of you have late proof of the Pope's usurping your power: Oh suffer not this encroaching Babylonish Monarch to win ground of us, pag. 132, 134.  
9 The third poysonful Principle that is Inconsistent with public Peace, is Jesuitical Aequivocation or Mental Reservation, which are reckoned amongst the Popes [piae frauds) holy Cheats, whereby his Catholics are enabled to elude any lawful Magistrate in his strictest Interrogatories, and to evade the strongest Oaths imposed on them, with far more ease than the craftiest Monkey can slip his Collar. By this means they can violate the most sacred Bond that ever God appointed to Man for confirming Fidelity, and for concluding differences, Jer. 4.4. Heb. 6.16. and which the very School of blind Nature abhorred. [Fraus non dissolvit sed distringit perjuriam,] Craft in an Oath doth not lessen but strengthen the Perjury, saith Tully. Hence King James justly calls this new Catholic Doctrine the Devil's Craft, Apology for the Oath of Allegiance, p. 61. Judging it a very hard matter to make a fast bargain with such lose and slippery Chapmen, as could bewitch themselves out of the strictest Bonds whatsoever, (Civil or Sacred) by this way of Collusion, or (as they call it) holy Fraud or Delusion: And might I presume to add any thing to this Royal Testimony, (which calls it the Devil's Craft,) I may show where the Devil himself, shown more honesty and ingenuity than the Jesuits, in their Doctrine of Equivocation, from 1 Kin. 22.6, 22. The sixth Verse shows, how the Devil had his Equivocating Oracle, [Go up, for the Lord shall deliver it into the hand of the King:] Yea, but of which King, oh thou quibbling Oracle? 1. Whether of King Ahab or of King Benhadad? The Answer must be Ambiguous, as Ibis, redibis, etc. And Aio te Aeacida (as King James saith right enough) they learned it from the Devil, yet the Jesuits outdo the Devil himself in their holy Fraud, for he calls his Equivocating Oracle in plain terms a lying Spirit. v. 22. I will go and be a lying Spirit in the mouths of all these Prophets of Baal, etc. But the Jesuits defend their holy Fraud to be no lying. But Mr. Thomas Fuller hath excellently evidenced that every Aequivocator is (at least) a secret Liar, saying, that surely Speech is but the Copy of the heart; [Sermo est index Animi] and that cannot be accounted or avouched for a true Copy, that hath less in it than the Original: Such an one is a secret Liar, as by Mental Reservations and other tricks doth deceive him to whom he speaketh, being lawfully called to deliver all the truth. Hence, saith he, it oft comes to pass,  
Fuller's Profane State, pag. 390.  

When Jesuits unto us answer Nay, 
* Which in Greek doth signify Yea.   
They do not English speak 'tis Greek they say.   
10. The late order of the Jesuits (whom King James calls [Papae mancipia] Apology, p. 76. the Pope's Manciples or rather Bloodhounds, or the Devils last byblow to uphold the tottering Kingdom of the Beast) hath found out this Arcanum or profound secret, as a Catholicon or universal Remedy and Salvo for Catholic Consciences: Some conceit that it was shaked by a Miracle out of their St. Francis his Sleeve; for their Casuist [Navarre] tells of him, that being asked which way the murderer did flee that ran by him, St. Francis putting his hand into his Sleeve; answered, he went not that way, meaning his Sleeve, Navarre tom. 3. cap. 12. But wheresoever the Jesuits so happily hit of it I know not, yet surely this new trick they have abundantly exposed as a choice and Sovereign Unction, and whereby they can slip all Examinations, all Impositions, and all Oaths and Obligations whatsoever. Thus their casuistical Rabbis teach their Novices and Disciples: If any man or Magistrate do examine you, whether you did such a deed or no? Though you did it, yet may you answer I did it not, provided you reserve in your mind that your meaning is, [not at this time] (when he asks) or not to tell him, or some such like Evasions; whereof they have plenty; and this they judge not only lawful but necessary. This is their general Doctrine, whereby they quite overthrew not only the nature of all humane Testimonies, but also the genuine Juncture of all Humane Societies; as famous Sir Walter Raleigh (upon his History of Joshua's Oath to the Gibeonites) most excellently and amply showeth, saying: That it admits of no Evasion or distinction, neither leaves it any hole at all open to creep out at, to that cunning perfidiousness and horrible deceit of this latter Age called Aequivocation, that God-mocking Sin, (to swear one thing and mean another) is found among Image worshippers (which are of an Apish Religion;) they break no faith (saith he) that have no Faith to break, whosoever hath true Faith and the fear of God, dare not do so: God will not be mocked, Gal. 6.7. Gustavus, King of Sweden, told the Jesuits, they would neither preach Faith to others nor keep Faith with others, they could play fast and lose with their Equivocations.  
11. The fourth Jesuitical Principle (destructive to common safety) is, Their Oath of blind Obedience: 'Tis notoriously known that in all Popish Seminaries, the old Foxes [The Fathers] impose an Oath of Obedience upon all their young Plants and Novices wherein they Vow Obedience to their general Fathers in those Schools, (as those General Fathers are all sworn Vassals to their Grandfather the Pope) whatever Errand they send them they must walk and work, they must run [per Mare per Terras etc.] even the Devils Round, Job. 1.7. and the Devils Errands, and not dispute but dispatch what they are commanded without any Hesitation. This Oath of blind Obedience (saith that Royal Interpreter of Revel. 13.16, 17. King James in his Premonition to all Princes, p. 93.) is the mark of the Beast in their right hand, signifying their actual implicit Obedience unto that Beast which thinks he cannot err, whatever the Pope (or under him) their Superior commands them, their hand (that hath received this mark) must execute their Command, though it be to Rebel against, Depose or Destroy rheir Natural King and Native Kingdoms, see much more to that purpose, Idem ibidem. All this the Jesuits are sworn to (King James shows) in their Oath de caecâ Obedientiâ, and in the English Seminaries beyond Sea, the young Jesuits take this Oath, to wit, to return to England and to Convert their Countrymen and Kindred, when and as often as it shall seem good to the Superior of that College, see Fuller's Church History, Cent. 16. Book 9 p. 92. This Oath of blind Obedience [Jesuiticos Pontificios ad omnia Imperia, quantumvis impia, superiorum spiritualium suorum Exequenda paratissimos Reddit] makes the Jesuitized Papists or Jesuits to be ready pressed for performing all the Precepts of their spiritual Superiors, though never so wickedly heinous, for those Superiors do sometimes enjoin conceited Coxcombs, (and that under the opinion of some supererogating merit) such things as are very pernicious to Kings and Kingdoms. Alas! there is too plain proof hereof in (both) former and later years, both in this and other Kingdoms, see Dr. Davenant determ. Quaest. 17. p. 83. circa finem.  
12. Hence it is that such swarms of Jesuits are poured in upon us out of those foreign Seminaries, which do plainly threaten an inundation from the See of Rome: The Royal Interpreter King James aforesaid, upon Revel. 16.13, 14. (in his Premonition to all Princes, p. 96, 97.) makes the Jesuits to be the three unclean Spirits, like Frogs coming out of the mouth of the Dragon, of the Beast, and of the false Prophet. This Sect (he saith) of unclean Spirits, were raised up for the defence of the falling Throne of Antichrist by the ignorance of its Priests, whereof few than were able to read Latin, much less to understand it: Those Spirits thus spewed out from this threefold Authority, (Satan, Antichrist, and the Apostate Church) for defence of their Triple-crowned Monarch, are well likened to Frogs, for they are Amphibious, and can live in either Element (Earth or Water) Church or State; for though they be Churchmen by Profession, yet can they use the Trade of Politic Statesmen, going to the Kings of the Earth, etc. And rather than fail (that they may with less observation draw people off from Obedience, etc. by their subtle Insinuations) they scruple not to change their Names, to put on laic Habits, yea and undertake any Callings of Handicraft, etc. either in City or Country; so that a Jesuit may be found among all Ranks of men, even from the Noble Man to the Dust Man, and of any Trade or Profession in England, yea in the Pulpit also, and perhaps there more especially: And yet further, peradventure among all persuasions, and that with such pretended Devotion and Affection too, as the Devil himself can scarce act his part more cunningly, When he turns himself into an Angel of Light: witness the Scot Ramsden [A Jesuit] that pretended himself a Convert Jew, and joined himself to the Church at Hexham near Newcastle. This is Vltimus Diaboli crepitus, (as one calls the Jesuits) the last attempt of a daring Devil. These are the Pope's Janissaries or Bloodhounds, who have a Vow of Mission and Obedience upon them, whereby they are bound to the Pope (ultimately) so as to go whithersoever and about whatsoever he sends them; yea if it be to China or Peru, go they must, if it be to kill Kings and to blow up Parliaments, do it they must. Hence happily they are called Spirits, the Spirits of Devils or breathing Devils; never had any Conjurer more command over his Spirits or Familiars, than the great Impostor of Rome (as Dr. Morton, calls him) over those unclean Frogs.  
13. The fifth Principle inconsistent with Peace is, [That the secret of a Sacramental Confession ought not to be revealed, no not for the eschewing of whatsoever Evil. This Bellarmine defends in the behalf of the Powder Plotters, that thought it their Duty and Conscience (according to their Catholic Doctrine that obliges to Secrecy) to conceal that horrible Treason, and that Romish Goliath (Bellarmine) over imperiously applauds the Arch-Traitor [Garnet] for choosing to suffer the most bitter death, rather than to violate the Seal of so great a Sacrament, (which indeed is no Sacrament at all, as I have showed in my Walk of a Christian, in Chapter of Sacraments) and frankly bestows upon him the Crown of Martyrdom. In this fatal point King James makes his Appeal to all Christian Monarches, free Princes and States (in his Premonition, p. 124.) leaving it unto them to judge, how damnahle this Doctrine is, and how dangerously prejudicial to public Peace; and he learnedly shows, that though the Schoolmen (stepping up as Doctors of the Church) did mar the old Divinity of the Fathers, by mingling therewith their Philosophical distinctions, yet none of them do maintain this poysonful Position among the old Schoolmen, they go no further than concealing of Names (in some cases) but not of matters, the concealing whereof may conduce to a public danger. This, he saith, is the upstart conceit of some three or four new Jesuited Doctors, and as it is a new, so it is such a dangerous Doctrine, as no King or State can live in security, where such a cursed Position is maintained, p. 125. And he (with a right Royal Spirit) proves Cardinal Bellarmine a liar de facto as well as de jure, p. 126, 127. and Tortus lies confuted, the third Novel Doctrine about this very point. Indeed their Jesuit Eudaemon teaches them this damnable Doctrine; that such things as are told under the Seal of Confession, ought not to be revealed, [Nec pro Capite Regis, nec pro totius Reipublicae salute,] Neither for saving the King's life nor the whole Kingdom, Eudaem. Apolog. p. 355. 'Tis without all difficulty to judge how Inconsistent this Jesuitical Principle is with public Peace and common Safety, and what manner of good Subjects those are, that will rather Sacrifice both the King and a whole Kingdom, than (in the least) to rescind that fictitious Seal of Confession, preferring their own idle Jesuitical Dreams before the Weal of a Common-weal, which should be the Supreme Law, as Dr. Davenant shows, determ. quest. 17. p. 82. bringing in the Testimony of our Halensis (the Prince of Schoolmen) in this point, saying: A Priest is not bound to shut up all under his Seal of Confession that are revealed to him, but only those things that ought to be so, etc. [Haec autem sunt perpetrata non perpetranda] these things also must be such as are past and done, and not such things as are in doing, as the hatching of Treason, etc.  
14. The sixth Principle of Popery Inconsistent with Peace is, Their Doctrine of Dispensations: Such is the implicit Faith and blind Belief of the Romanists. 1. That their Lord, the Pope, hath no less than the creating and all-Commanding power of the Great God; And 2. That he can make any sin a duty and any duty a sin, by virtue of his Omnipotent. Dispensation. As to the first of these, how hath this man of Sin exalted himself above all that is called God, 2 Thess. 2.4. Pope Paul the Third, suffered himself to be blasphemously flattered with the Title of the greatest God on Earth, Anno Dom. 1540 And Pope Paul the Fifth, with the Title of Vice-God, Anno Dom. 1610. It should have been a vicious Devil, who was called the Defender of the Papal Omnipotency: Yea Hostiensis the Canonist (cap. 4.) saith, the Pope can do more than God; he cannot only make something of nothing, but of wrong he can make right, and of Vice he can make Virtue; see Bellarm. de Rom. Pontif. lib. 4. He can excommunicate the very Angels, as to the second he can dispense not only with the Law of Nature and of Nations, but even with the word of God itself, when the Pope sets and sends out his Bull, commonly he concludes thus: [Non obstantibus constitutionibus Apostolicis etc.] The Ordinances of the Apostles and all things else to the contrary, notwithstanding the Pope's Interpretation (though never so cross to the Text) must be (saith Hosius) [ipsissimum Dei verbum,] esteemed the very word of God; so that 'tis no matter though God command Subjects to obey Rulers. If the Pope say they shall not and give a dispensation, 'tis enough, this Bellarmine's answer to King James' Apology defends, and all Jesuits say the Pope hath power to dispense with duty: Is this consistent with public Peace?  
15. To all this may be added the Pope's giving dispensations to his Catholics in Protestant Kingdoms and Commonwealths; to take any Oath of Fidelity with this Qualification, [Rebus sic stantibus, et dum vires deerint,] that is, while you are unable to cast off the Yoke; (this was done both in Queen Elizabeth and King James' Reign,) but when there is a fit opportunity, than the Pope's Alarm to his Champions is,  
Vtere jure tuo (Caesar) sectamque Lutheri,  
Ense, Rota, Ponto, Funibus Igne neca,  
That is, when you can do it, my dear Sons, Root out this cursed Sect of the Lutherans, torture them upon the Wheel till you pull Limb from Limb, run them through with the Sword, drown them, hang them, burn them, as if any one of these were not enough to these bloody Papists, but all these must be done to them, especially the last which the Jesuits learned from their Father Ignatius, as Beza's Epigram upon them shows,  
— Pater est Ignatius ille,  
A te, cui admixto nomen ab igne dedit,  
Ignatius gins with Ignis which signifies [Fire] hence Jesuits are Firebrands in all Lands, Melchior Adamus p. 233. part 2. and 573. on Hemnitius: Nihil non per fasque nefasque tentare solent, Dr. Humphrey at large, pars 1. Jesuitismi. I might add how the Pope dispenses with his very Priests to marry (contrary to their Canons and Constitutions) only to secure them from justice, by being discovered to be Priests, Friars, Jesuits, in their single life, Bishop Jewel's defence of the Apology, part 2. c. 8. divis. 3. p. 188. to 195. Yea, and Mr. Prin shows how the Popes will dispense with any thing (almost) to avoid the lash of the Law, in his New discovery of Romish Emissaries, p. 19, 20, 21, etc. Insomuch that it was a watchword (in Queen Elizabeth's time) by Pope Gregory the thirteenth. [My Son, give me thy heart,] that is, [Be but a Papist in heart, and then go to Church, swear, dissemble, do what you list, etc.] If the Devil can but get the heart 'tis enough, and so it is with the Devil's Vicar and eldest Son, that Son of Perdition; who knows not that there be amongst us (by virtue of this dispensation) Monthly Popish Protestants and protesting Papists, such as are [Moon Calf's] of a Lunatic Religion, and [having fidem menstruam] a menstruous or Monthly Faith, that waxeth and waineth with the Moon, to wit, such Roman Catholics as go to Church once in the Month, (more for fear of the Law than for love of the Gospel,) and even then have more than a Month's mind to be out of the Church again.  
16. The seventh Principle of Popery Inconsistent with public Peace is their Doctrine of Canonising Saints, as if their Almighty God (the Pope) had any power to make the Devils devilishest Traitors on Earth, Christ's gloriousest Martyrs in Heaven. Histories abound in this, the Pope highly honours the Traitor that murdered Henry the third King of France, for that high and honourable Act, far above (as he saith) that of Judeth's murdering Holofernes; 'twas a great and good Act, and done by the Assistance of Almighty God, etc. Christus 5tus Panegyric upon this Murder. The like honour had the young Knave (as King James calls him) that murdered his Successor, Henry the fourth of France, the Pope deluding all such Traitors with the hopes and promise of Salvation for such high, meriting, and supererogating Villainies, King James Premonition, p. 104. and his Apology, p. 67. And he tells you how Garnet and Oldcorn (two Priests hanged at Tyburn for the Powderplot) were yet Registered among English Martyrs; as if Treasonable Practices should be accounted works of eminent Piety, Premonition p. 122. And he challenges Bellarmine to tell him [wherever did the Pope call any of those Traitors (that escaped) to an account, or punished them for it.] This the Pope is so far from, that he promises to make them Roman Cardinals if they lived, or Canonised Saints if they died by their design, Apology p. 67. they must be Martyrs for the Faith, and their Blood must work wonders, etc. Premon. p. 122. Hence he denounces God's woe against them, from Isa. 5.20. for calling good evil and evil good; showing withal, that no Princes in Europe can be safe, while the Pope Patronizes' such Treasonable Practices, and if the Moralist may be trusted, [He that Commends them, Commits them:] The Pope contracts all the guilt of those Treasons upon himself, (as of the Parisian Massacre, by granting a Jubilee at the News,) and to be painted in his Palace) altogether unlike Godly Jacob, that cried, Oh my Soul, enter not into the secrets of those bloody Men, Gen. 49.6. Cursed be their Anger that was both crafty and cruel: But 'tis blessed of the Pope, Garnet's Picture is set up among the Saints in the Jesuits College at Rome, a Saint abroad is that chief Powder-plotter at home; and while the Pope justifies, Approves, and Applauds such Treasons; the public Peace can never be safe, but those Snakes (if warm in our Bosoms) will certainly sting us as soon as they have an opportunity; while the Pope hugs Traitors, no King can be safe from Treason, saith King James.   

CHAP. VII. The Seventh and last Property is, Its Irreconciliableness to the Protestant Religion.  
1. THe Romish Religion is (in the seventh place) Irreconciliable to the Protestant (which is the true Ancient Christian) Religion: I am not ignorant that there have been some Pontificians, or (as the word signifies) Bridge-makens on both sides, that have endeavoured to make a passage over to each others Religion. On the Popish part, Cassander and the Cassandrian Papists, which are the French, who are far more moderate Papists than the Spaniards and Italians are; for they would never yet receive the Confession of the Council of Trent, nor the points of the Pope's Infallibility, or his power over General Councils, or over the Churches and Bishops of other Nations: Upon the mixture of the French and English Blood, Franciscus de sancta Clara (alias Davenport, that quirking Scotist) makes a strong Essay to reconcile the thirty nine Articles of the Church of England with the Trent Council, for so high must he have us to go, or he can admit of no reconciliation. 2. On the Protestant part, Hugo Grotius (a man of great Learning) who being imprisoned for the Arminian Commotions in Holland, yet escaping (by being carried out in a Trunk) became the Suedes Ambassador to the French King, and there was influenced by the Jesuits (his great Familiars) to undertake the Reconciling of Papists and Protestants in a Cassandrian Popery, and this he doth with all his might. Hereupon he publishes Cassander with his Notes, and writes his Vote for peace, wherein he pleads for [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or trans-elementation, in favour of the Popish Transubstantiation) and says that [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bread worshippers, are no more to be condemned than [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or Ark-worshippers: Therein also he rails against Calvin, and defends that Saints departed do know our Affairs on Earth, as Elisha did Gehazi's: And as Ezekiel (in Chaldaea) did know what was done in the Temple at Jerusalem: What was all this but a pleading for Baal? (whom Gideons Father would have to plead for himself) Insomuch that the Dutch Divines (in their Synopsis purioris Theologiae) say with one consent, [Quòd Hugo Grotius papizat,] that Hugo Grotius plays the Papists part therein; he endeavoured to reduce us to the Trent Council, though not to the Opinion of their private Doctors.  
2. Such Bridg-makers as these have been amongst us some considerable time, who would have made passage over to receive the Romish Religion into their Bosoms, as the only way of Patronising Unity and Antiquity: To cross this Project famous Mr. Perkins wrote his Reformed Catholic, which broke the design of Recomiling in his day, and conjured down that cursed Spirit. But alas! that unclean Devil is raised up again in our day by the charms of the man of Sin: I have sometime wondered at Bishop Bramhal (who had excellently told Monsieur Melliteirs, that their Romish Church had 1. Error in her Faith, 2. Idolatry in her Worship, And 3. Tyranny in her Government, and as excellently also that Truth must not be sacrificed for Peace,) yet should hold the Pope to be Principium Vnitatis to the Catholic Church, and that the Romish determinations might stand, excepting those of the last four hundred years, p. 7, 8. And there be many others (as Reverend Mr. Baxter shows, that be Protestant Reconcilers) who do condescend thus far; But, saith he, the Grotian Papists go farther, making king the Church of Rome the Mistress of all other Churches, and the Pope to be the Universal Head, as Thorndike, Pierce, and others, that defend Grotius, who spoke things [Meliterio Consona] that the Romish Faith was [Vera & Sincera] true and sound, see Mr. Baxter's Preface to five Disputatious, p. 31. and Saravins' Character of Grotius. But if we well consider the four abominable things in that Church, (as Dr. Boys in his Postils, fol. p. 787. calls them,) to wit, 1. Her unlimited Jurisdiction derogatory to all Princes. 2. Her insolent Titles, prejudicial to all Pastors. 3. Her corrupt Doctrine injurious to all Christians. And 4. Her filthy Life detestable to all men: It will confirm us that Bishop Hall was in the right, when considering her Principles and Practices, he wrote his [No peace with Rome.]  
3. Notwithstanding all the endeavours of former and latter Reconcilers, yet there is such a [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or great Gulf fixed, (as that in Luke 16.25.) by the unmovable and immutable decree of God betwixt Papists and Protestants, as there is 'twixt Light and Darkness, 'twixt Truth and Falsehood, so that no Bridge of Reconciliation can be made over it. Not unlike to that vast hollowness of the Valleys, betwixt those exceeding high Mountains (that Cambden speaks of) in Merionethshire in Wales, whose hanging tops come so close together, that Shepherds can audibly talk together from the tops of them, and yet will it be a days Journey before they can meet personally to embrace one another. Thus, upon sound and solid search such will be found that grand distance and remoteness 'twixt the Popish and Protestant Religion, (how ne'er soever they seem to be represented, by the false glasses of our Reconcilers, and tending to an Accommodation) that they can never be rightly Reconciled no more than Aaron's Rod and the Magician's Rods, until the former of the Rods have swallowed up the latter, Exod. 7.12. The real Rod did swallow up the seeming ones, and the true Christian Religion will swallow up the Romish, (that only seems to be Christian but is indeed Antichristian, a mere delusion and Phantasm) as Christ swallowed up sin and death in victory, 1 Cor. 15.55. And though De Clara, Grotius, Cassander, and others do seem to make fair proffers, yet these be more of the nature of Baits than Gifts, especially seeing they have no Commission from the Church of Rome to treat; and therefore, (should their Offers be accepted as some would gladly do) yet the Romish Church would not look upon herself as bound to pay their promises. Mr. Fuller further saith, though we should go ninety nine steps to meet them, yet the Romish Church will not vouchsafe the odd one step to meet us, Full. holy State, p. 57 Besides this I add, though the Church of Rome would reconcile, yet sure I am, the Court of Rome will never do it.  
4. 'Tis therefore no better than a labour in vain, to undertake any Reconciliation with Rome, who will have either all or nothing: If not the Church of Rome, yet the Court of Rome abhors all Accommodations. Hence some of great Reading and Judgement doubt not to say, that our late Civil (uncivil) Wars, were promoted by the Pope's Influence, merely for breaking the Project of Reconcilement that then was on foot; for had that design been successful, the Pope (who will have all and will be absolute, the way of Peace he knows not and hates) would have been safe no where: And therefore 'tis not improbably said further, that King Charles the First was wickedly murdered by the Pope's Instigation, lest he and the French King, together with Christiana (Queen of Sueden) should have constrained the Pope (by means of such an Accommodation endeavoured) to have loured his Topsail. In fine, 'tis as unpracticable to Reconcile them as it is to Reconcile God and Baal,  [Quàm malè inequales veniunt ad Aratra Juvenci. Ovid. Epist. 
How can any Concord be 'twixt Christ and Belial; an Ox and an Ass might not be coupled together under the Law, Levit. 19.19. upon which Scripture the Doctors of Douai give this notorious Note: Here (say they) all participation with Heretics is prohibited, and they have no better mind to an Accommodation, than to a Participation with us.  
5. If we then seriously consider 1. The vast Opposition of the Popish Religion to the true Christian Protestant Religion, almost in all the fundamental points of Christianity, as Reverend Beza shows at large in the End of his Confessio fidei Christianae, from p. 263. to 357. Almost an hundred Pages doth that learned Man write to show how the Romanists deny all truth, concerning God in his Attributes, Christ in his Offices, Man's Fall, Law, Gospel, Faith, Works, Sacraments, Ministry, etc. none of all which (he shows) they do know aright. 2. Considering the Architects or Arch-Master bvilders of this Babel are Jesuits, who make Princes find them Materials, persuading them that their work is designed for the House of their Kingdom, and for the Honour of their Majesty: Many hewers of Wood and drawers of Water they have, and such as tread Mortar also, and rather than their Mortar should be over dry, they will have the blood of Heretics to mingle it. This cursed Faction of the Jesuits is a most agile sharp Sword, whose Blade is sheathed at pleasure in the Bowels of every Commonwealth, but the handle of it reacheth to Rome. They are uncessantly solicitous every where, (as if ubiquitarians) to subdue all to the Pope, and the Pope to themselves. 'Tis a thousand pityes that such a sweet Name as Jefu is, (who went about doing good, Act. 10.38.) should be put upon this Viperous brood, who go about doing evil, those Sons of Belial shall be all of them as Thorns thrust away, because they cannot be taken with hands, saith holy David, 2 Sam. 23.6, 7. How then can our Reconcilers handle those untractable Thorns (that have been pricking Briars and grieving Thorns in the sides of all Nations where they come, they are fit for burning than for building withal, as they are doomed, Revel. 19.20. Heb. 6.8. Josh. 4.13. And suppose they could handle them, still Having is not Holding; what hold can they have of those Monkeys that slips on a Collar for their Master's pleasure, and slips it off again for their own. 3. Considering their Master the Pope's Insolency, that can never condescend that so much as one stone should be stirred out of his Babel Tower, lest his yielding to the removal of that Stone, should endanger the fall of the whole Fabric of his Papal Dignity, or at least shake it. These and many other Considerations, do render Reconciliation no better than a Labour in vain.  
6. Yet these are the Jesuitical Engines to reduce Britain to Babylon, those restless Spirits the Jesuits (sent of God (as they say) to withstand Luther, who was sent of the Devil to withstand the Pope) leave no Stone unturned to promote the Catholic Cause, to which they are sworn Swordmen, and  [Flectere si nequeunt superos Acheronta movebunt,] 
If Heaven will not be persuaded to become propitious to them, but the God of Heaven will needs turn Lutheran, (as some of them most blasphemously said, when his Stars fought in their courses against their Spanish invincible Armado) they will then conjure up all the Devils in Hell with Beelzebub their Prince to assist them with Auxiliaries, and therefore have they been the dread of Nations, entertaining them more out of fear than Love, as Dr. Humphrey, de Jesuitismo, at large demonstrates: Yet what Vegetius saith of Chariots armed with Scythes and Hooks, (lib. 1. cap. 24.) will be every day more and more applied to the Jesuits, [At first they were a Terror, but afterwards a Scorn. Their dissembled Sanctity is double Iniquity, when those cunning Gamesters cannot play their Game at first for an absolute Alteration, yet then (from pretended Sanctity) they do influence some brackish Divines amongst us, (such Rivers as run nearer the See (of Rome) the more brackish they become) and by these they bid fair to win their Game by a plausible Accommodation: And those Moderators (for a Correspondency with Popery) would make a goodly show were there no Bible; but were they the wisest men in the World, and should live to the World's end; they would be brought to their Wit's end, before they could Accomplish this Works end, to make a Reconciliation betwixt Christ and Antichrist, betwixt Papist and Protestant.  
7. Besides, what would those men shake hands withal? do they consider that Popery is but a Patchery, a confused heap of Trash and Trumpecy; so that what Josephus said of Appian's Writings, that they were [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Hodge podg of Shameless Untruths, a stinking Dunghill of Lies; and what Livy said of Hannibal's Army, that it was made up [ex Colluvie omnium Gentium] of the very Scum of all Nations. The same may be said of the body of Popery, 'tis but a Patchery of Judaisme, Paganism, and Heresy, devised and compounded secundum artem Satanicam, prescribed and made up according to the Devil's Art, as Dr. Whitaker, Dr. Morton, Dr. Willet, and many others do largely show; and Dr. Reynolds (de Idolatria) doth prove it rank Idolatry so unanswerably, that their own Weston said it made his Head ache to read that Book: Oh, that it might make not only the Heads, but also the Hearts of those Reconcilers to ache, when they so much as but think of shaking hands with Idolatry, and of loving those that hate the Lord, (as all Idolaters do, Psal. 139.22.) and in helping those ungodly ones, which ought not to be done, 2 Chron. 19.2. Popery is the most fatal Heresy that ever was in the World, and hath had the longest Reign, and is no more but the Botch of Egypt or Plaguesore of the old Church of Rome, (which once flourished in the Faith) and who dare touch such an unclean thing? 2 Cor. 6.17. The genuine Notion of Popery now is Apostasy, the Mother of it is Infallibility, and the two Daughters be Implicit Faith and Blind Obedience; and Theodoricus Urias (one of Rome's good Sons in Germany) complains thus, An. Dom. 1414. That the Church of Rome was degenerated, of Gold was become Silver, of Silver Iron, of Iron Earth; [Quid superest nisi ut Stercus abiret] what remains, but that of Earth she would become Dung? This she is become already (since his day) and stinks above ground, now rotting in its own Slime. Oh, then what kind of handfuls would those Reconcilers have, that desires and endeavours to take hold of her in their Accommodations: The Kings of the Earth shall burn her for an old stinking Bawd, Rev. 17.16. She hath been Carted already and shame is come upon her; 'tis strange that any should be found under such stupefactions as to be Courting this Whore, that for her shameless Filthinesses hath so long been Carted.  
8. Thus 'tis made manifest that no Reconciliation with Rome can be made [de facto,] 'tis not practicable or possible, the Romish Religion is not Reconcilable, being as inconsistent with Truth as Dagon with the Ark; neither ought any Accommodation to be made with it [de jure] 'tis neither lawful nor expedient, if (together with the Premises) those following Arguments be well weighed. As 1. We ought to say with Zerubbabel and Joshna to those Romish Samaritans, [Ye have nothing to do with us, to build with us, but we ourselves together will build, etc. Ezra 4.2, 3. That the Romanists are Samaritans, Mr. Hildersham upon John 4. p. 36. excellently shows, saying, They Resemble them most in Adoring Saints as they did St. Jacob, they say (just in the Samaritan Language) St. Peter gave us this Authority, as they said St. Jacob gave us this Well, John 4.12. And those new Samaritans say as the old did, [Are the Founders of your Religion greater than our St. Peter, (greater than our St. Jacob,) that gave us this Religion? But it doth appear, Jacob gave no such Well, and Peter no such Religion as they boast, Hildersh▪ on John p. 37. Those Samaritans were a kind of Mongrels in Religion, 2 Kin. 17.24, 32, 33, 34. They did and they did not fear the Lord, their Religion was a Gallimaufry, a mixture of true and false, which is as good as none, for God will not divide with the Devil Hence the Jews must have no dealing with the Samaritans, John 4.9. And they were called the Jews Adversaries, Ezra 4.2. having the disease called [Noli me tangere] upon them. Hence 'twas answered them, [Ye shall not build with us, etc.] They craftily offered their Cost and Pains, that mingling with them they might foment differences amongst them, and so stop their work; as the Jesuits now turn Lutherans, building with them seemingly, but blowing up the Strife 'twixt them and Calvinists really.  
9 The second Argument, Our running from Rome (and not our running to it in plausible Reconciliation) is our duty; 'tis our Obedience to Gods Call and Command, Isa. 52.11. Rev. 18.4. Run out of her my people, and partake not of her Sins, lest ye also partake of her Plagues.  [Esto procul Româ qui cupis esse Pius.] 
Flee from this Mystical Babylon, as you would a Pesthouse; the cause of our running from Rome lieth (saith learned Perkins) in herself, namely the Cup of Fornication and of all Abomination that the Whore holds in her hand, Perk Prologue. to his Reformed Catholic. To this a Cloud of Witnesses might be added, all unanimously holding out that this is our duty, and that upon pain of Damnation: see Wootton's Run from Rome at large. The Command of God is upon us in respect to this Mystical Sodom (as was upon Lot, Gen. 19.17.) Look not back or behind thee, neither tarry in all the Plain, but flee for thy Life. Alas! those Reconcilers both look behind them and loiter in the plains of Sodom, in their Cassandrian Enterprises; and therefore may justly expect to be turned into Pillars of everlasting Shame and Obloquy, as Lot's Wife. The third Argument in short is, [that played loath to departed] she turned her about and she was turned, so may they be; we must neither turn towards them nor return to them; for the Command of God is upon us that was upon Jeremiah [Let them Return to thee but do not thou return to them, Jer. 15.19.] Now Conformity (in some cases) is certainly the Christians duty, Be not Conformed to this World, Rom. 12.2. That is, to the corrupt Customs and Courses of it, yea and in such cases as God's Prophet stood in, God will not have him to Chime in with Idolaters as the false Prophets did, but, saith the Lord, let them Conform to thee, and do not thou Conform to them; no nor meet them in the half way as our Reconcilers do. The fourth Argument, we may not halt betwixt two Opinions, 'twixt God and Baal, 1 Kin. 18.21. How long will ye halt, etc. Those halters sprung from halting Jacob, that halted upon his Thigh as he passed over Penuel, Gen. 32.31. So such Halters may be found among those that pass over a profession of the Protestant Religion, who deserve not to carry the Blessing as Jacob did, notwithstanding his halting, but rather the Halter for being mystical Halters, in so far gratifying the man of Sin as to offer a Reconcilement. Blessed Bradford, Martyr, could say with Elijah, If God be God follow him, but if the Mass be God, let him that will, hear it, see it, be present at it, and go to the Devil with it, Act and Monum. upon Bradford and others.  
10. The fifth Argument, The Ark and Dagon cannot stand together; the Philistines brought the Ark of God into the House of Dagon, and set it by Dagon, etc. 1 Sam. 5.1, 2. Behold, Dagon was fallen upon his Face, etc. v. 3, 4. As if he had been bowing to the God of Israel. as if he had heard the Psalmists, [Worship him all ye Gods,] they endeavour their Consistency the second time, and then Dagon's fall was more fatal. He breaks off his Head the Seat of Wisdom, and his Hands the Seat of Power, and then he lies upon the Threshold to be trodden under Foot, (by his Worshippers at their entrance into the Temple) as if no better worth, being unsavoury Salt and a Dunghill Deity, v. 4. Surely they wanted the wisdom of our Reconcilers to study out some handsome Accommodation, and not have said, [The Ark of God shall not abide with us, v. 7.] They might have taken up the Controversy, and never have cried [What shall we do with the Ark of God? v. 8.] They would have taught it the Rule of good Fellowship; but assuredly, had those Philistines happily hit upon saying, [Away with Dagon] instead of [Away with the Ark] and said to their Idols [Get ye hence, Isa. 30.22. What have we any more to do with Dagon, that cannot save himself much less us.] They had been wiser than our Reconcilers that will keep both. The sixth Argument is, We should not be unequally Yoked, (as aforesaid) for what Fellowship hath Righteousness with unrighteousness? and what Communion hath Light with Darkness? And what Concord hath Christ with Belial? Or what part hath he that believeth with an Infidel? And what Agreement hath the Temple of God with Idols? 2. Cor. 6.14, 15, 16. These are the Apostles serious Questions, all which he implicitly answers in the Negative, as appears by his Inference, v. 17. Wherefore come out, saith he, from among them, and be ye separate and touch not the unclear thing, and I will receive you, and I will be a Father to you, and ye shall be my Sons and Daughters saith the Lord Almighty, v. 18. But those profound Reconcilers (as if they had a knack beyond the blessed Apostle, yea a reach above the only Wise God himself) do cry [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] with Archimedes, as if they had found out the Arcanum or deep mystery ('tis surely of Iniquity) to answer all those Apostolical Questions in the Affirmative, having invented an Art (diabolical no doubt,) whereby to make an happy Composition of things diametrically, contrary, notwithstanding the Philosopher's Maxim, [Contraria sese mutuò expellunt a suo suscepibili] Contraries cannot consist together at the same time in the same Subject: They can do Impossibles by their God Almighty the Pope above the True God, and have found out the North East passage to the West Indies, a shorter way to get into God's Bosom as Sons and Daughters, than ever either the Apostle (though wrapped up to the third Heaven) or God himself thought of; and so it is indeed.  
11. The seventh Argument (as the other following) I shall not thus enlarge upon, seeing this Tractate (intended only as a little Manual) swells beyond expectation: 'Tis this, if Christ say, Every Plant that the Father hath not Planted shall be plucked up; then Reconcilers ought not to establish such Plants (by seeking to twist Truth with Falsehood) yea and to transplant them into our Native Soil, which hath been either too hot or too cold for that Southern Plant: Christ saith so, Matth. 15.13. and Popery is so, is obvious to every man that hath his Eyes opened with Christ's Eyesalve; God never planted it by his Divine Institution, nor watered it by his Divine Benediction; 'tis not the Planting of the Lord, a Tree of Righteousness, Isa. 61-3. but 'tis rather of the Devil's Planting and Watering, which never prospered in any Land without being watered with the Blood of Saints and Heretics. The eighth Argument, If John (divinely Inspired) called Rome aright, a Whore, a great Whore, as if [Meretrix Meretricissima] worse than Thais, Lais, Phryne, Messalina, or Pope Joun herself, (whom God permitted to Climb that Chair when the Popes were most busy to subject the Kings of the Earth (as Vassals) to the Triple Crown, that he might point out to them this Mother of Harlots) Revel. 17.15. Then this holy Mother Church (so called in the same sense that Hebrews call Harlots holy) must have a Bill of Divorce, Hos. 2.2. Isa. 50.1. and not a Diploma for Reconcilement: The Sons of that Church should plead with their Mother, [Quae gremium nemini claudit] (which opens to all that will be her Paramours, and let her sit upon their Consciences) to put away her Whoredoms before Reconciliation, Jer. 3.1, 20, 22. She must first Repent, and then (with God) you may Reconcile.  
The ninth Argument, If Babylon be fallen, as certainly it is in God's decree, Revel. 18.2. and that with a double Fall; then 'tis both unreasonable and unseasonable for any Reconcilers, to lend their Shoulders for supporting that which God will have to fall, who hath resisted his Will, Rom 9.19. Rome shall fall certò, citò, & penitùs, certainly, speedily, utterly: Their own Jesuits, Ribera, and Corn. a Lapide, confess it: Yea Cotton the Jesuit acknowledges 'tis now falling, for (he saith) the Pope's Authority is incomparably less than it was, and that how their Catholic Church is but a diminutive; and Bellarmine saith also, that ever since the Pope hath been called Antichrist, the Church of Rome hath been losing ground as before: Yea, 'tis evident what a cold Sweat lies upon the Limbs of the Beast, from the growing greatness of the Protestant Religion,  
Roma diu titubans variis erroribus acta,  
Corruit, et Mundi desinit esse Caput,  
And had those Reconcilers the Shoulders of Samson, they cannot shore up this falling Temple of Dagon.  
12. To those Scripture Arguments I might add many more had I room for it. As the tenth Argument. Those Reconciling Modelators would set up a Linsey Woolsey Religion, and would sow God's Field with Miscelane or mingled Seeds. Levit. 19.19. and would teach to swear by God and Malcham, Zeph. 1.5. The eleventh Argument, That which ought to be rejected and Renounced, ought not to be Reconciled to; but Popery ought to be so because of its Heresy, Tit. 3.10. 2 ep. John v. 10. Leprosy in the Head made the Leper utterly , and to be thrust out of the Camp, Levit. 13.43, 44, 45. Yet those Reconcilers would not have such Lepers to live alone, they dare adventure among them, or meet them the half way. The twelfth Argument, if such as have only a Form of Godliness, but deny the power of it, must (according to Gods Command) be turned from 2 Tim. 3.5. than they ought not to be turned to by way of Reconciliation; but the Romish Church hath only a Form, etc. The thirteenth Argument, If H●●red be the Affection that is due to the Romish Church, then 'tis not Reconciling Love; but the Antecedent is true, Revel. 17.16. They shall hate the Whore. The fourteenth Argument, If we must beware the Leaven, see Dr. Humphrey (of this Leaven) his Conclusion ut supra, of the Pharisees, Luke 12.1. than we may not embrace it, etc. To all these Scripture Arguments, some Reasons may be adjoined, As 1. If she be Incurable no Reconcilers can mend her; and she is so, as Infallible, (so she calls herself) and says she cannot err: Peter should not have said [I perceive now, etc.] Act, 10.34. Should she yield up one pin of her Opinion to the Reconcilers, she loses her Pillar of Infallibility. 2. She is Irreconciliable to herself, such discord 'twixt Thomists and Scotists, etc. so that their own Binnius (who was employed to take it up,) saith, the foundation of their Faith was shaken thereby; than less Reconciliable to those Reconcilers. 3. Religion is a brittle thing, 'twill break (saith Dr. Preston) not bend, it cannot be Accommodated to those Reconcilers, Dr. Prest. Pillar and Ground, p. 16.4. All Protestants protest against it, so not to Reconcile to it. 5. Who dare take this Beast, this horned Beast into his Bosom? 6. So long as the Pope hath Paul's Sword as well as Peter's Keys, he scorns it. 7. He will not write in black but in Blood, as Draco did, concluding all his Arguments in Barbara and Ferio, or Blood-letting.   

THE CONCLUSION.  
THus I have drawn a summary Representation of the seven cursed Characters of the Romish Religion; that, as by the Print of Hercules Foot, was guessed the Stature of his whole Body; so by this scantling Landscape or Compendium, all sober Minds may judge whether this be a Religion safely to be embraced, by any true Englishman, that truly desires to be holy here and to be happy hereafter; seeing it is a Religion which is,  
1. Superstitious, and who will, can, or dare forsake the Substance for a mere Shadow? He that makes a Bridge of the shadow of a Tree, shall be sure to fall down into the Deep.  
2. 'Tis Idolatrous, and who may, can, or dare own its Dunghill Deities, which provoke the Great and Terrible God to the highest jealousy against Man; as the second Commandment (which the Romish Catechism leaves out as none of the Ten) plainly declareth.  
3. 'Tis a Bloody Religion: The Romanists would eat up God's people as Bread, Psal. 14.3. and they would tear in pieces as if there were none to deliver, Psal. 50.22. But blessed be the Lord God of Mercy, when those wicked ones (our Enemies) came upon us to eat up our Flesh, they stumbled and fell, Psal. 27.2. Had those bloody Romanists any power over our Bodies, they would send away our Souls in Chariots of Fire. Their own Bannes speaks plainly, saying; English Papists are excused for not Rebelling, only because they have not sufficient strength: God Almighty grant they may ever want it: Cursed is their wrath for it is Cruel etc. Gen. 49.7. Every true lover of the Land of his Nativity, should hate this Religion as Rebellion itself, the very Collect (for Gunpowder Treason day) calls that Religion no better than Rebellion. Yea, 'tis a Religion that is not only cruel to others that oppose it, but also to themselves that profess it, putting them upon Whip, Scourge, and self-Macerations, like to those Priests of Baal, who cut and slashed their own Flesh, 1 Kin. 18.28. How may, can, or dare any good man love this Religion?  
4. 'Tis Desperate and Damnable, its whole Doctrine is a Doctrine of Desperation, and can never afford any solid comfort to any Sinsick Soul; because it sends them to Hepher and Arpad, (Rivers of Damascus or Babylon) to wit, unto their Pennances and Pilgrimages; it sends Souls from Christ to Works, from Scripture (which they do scornfully call, Ink and Paper-Divinity) unto Tradition, etc. Thus Popery (which is but a foppery) altogether walks (like the unclean Spirit wherewith she is possessed, Matth. 12.44.) in dry places, and is not only cruel to the Body, (as before) but 'tis no less to the Soul, by its leaving it always in doubt and despair. Oh! who may, can, or dare love this Desperate Religion, which is Damnable as well as desperate? Though some may be saved in the Popish Church, yet none can be so by the Popish Faith, Purus-putus Papist a non potest salvari, saith Dr. Willet: And 'tis universally affirmed, that a learned English Apostate Papist cannot be saved.  
5. 'Tis a Novel Mushroom Religion, that springeth out of the Earth, Bevel. 13.11. like a Mushroom or Toadstool (called by the Poets [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or Earth born) gradually and by little and little from Phoca's time, ascending out of the Earth from small beginnings, not descending down from Heaven [ab initio] It was not so from the beginning, Matth. 19.8. Porphury, indeed, calleth Toadstools [Deorum filios] the Product of the Gods, because they spring up without Seed, yet are they but the sweat and superfluity of putrefyed Earth; and therefore never can continue many Months, Weeks, or Days, but soon shriules into Fuz-balls. This is the exact Resemblance of the Beast with seven Heads (to Plot with) and ten Horns (to Push with) ascending out of the Earth, or Sea, or Hell, Revel. 13.1.11. and Revel. 11.7. and of his Beastly Religion, that Smoke which ascendeth out of the bottomless Pit, Revel. 9.2. with abundance of Craft and Cruelty: Though the Romanists say of it, as the Town-Clerk said of Diana's Image, that it fell down from Jupiter, or (as the Syriack reads it) which descended down from Heaven, Act. 19.35. yet Christ saith to them, as John 8.23. Vos Infernales estis, ye are from beneath, Earth-sprung as so many Mushrooms and born from base Beginnings, God grant they may dwindle away into Fuz-balls; yea into nothing, when their forty two Months (the Beast's Lease) are expired. Assuredly, Christ will smite Antichrist, that Earthy one, that lump of Earth (which is both cold and dry, heavy, and bearing downward toward Hell, as Earth) with the Rod of his Mouth, Isa. 11.6. And if John Baptist could say, Christ must increase but I must decrease; much more may this Earthy Antichrist, this Toadstool Beast (that only speaketh of the Earth, not at all minding Heaven) say so. John 3.30, 31.  
6. 'Tis Inconsistent with Rublick Peace in its Principles and Practices, Insomuch that the very Collect (for Gunpowder-Treason day in the Comon-Prayer Book) calls the Romish Religion no better than absolute Rebellion. How then can, may, or dare any sober mind do, but hate this Religion as Rebellion itself, which is as the Sin of Witchcraft, 1 Sam. 15.23. Yea, Dr. Davenant and Dr. Prideaux, (the two worthy Professors of our famous Universities) have both determined that an absolute Papist, living under a Protestant Prince and standing up to his own Principles, must be an absolute Traitor: And Mr. Fuller (of later date) affirms, that an absolute Papist living under a Protestant King, is battered with this two horned Dilemma, of being either a Traitor (if he walk up to his own Popish Principles,) or an Heretic if he deny them, he cannot serve two Masters, Matth. 6.24. This cursed Achan (with his Babylonish Garment, etc.) hath troubled Israel's peace in all Lands, and therefore is to be stoned and burned, Josh. 7.15. to 25. with (Rev. 17.16.)  
Lastly, 'Tis Irreconciliable, Implacable, Rom 1.31. that admits not of a Truce, much less of a peace; like the old hatred of the Philistines to Israel, Ezek. 25.15. or like the inveterate Enmity of the Seed of the Serpent against the Seed of the Woman, that can never be reconciled, but will last as long as the World lasts: When you hear that the Devil is reconciled to God, then may you have the Romish Religion reconciled to the Reformed; 'tis not any Amicable Reconciliation with Rome our Lord hath foretold, but an utter extirpation. Oh! then let not my Countrymen now Court the Whore which hath been so long Carted for a Whore; the affection that is due to the Beast and his beastly Religion, is hatred and not love, Revel. 17.16. I conclude this first Part with a lightsome story of a French Gentleman, that being asked merrily which was the best Religion, the Romish or Reform? Answered, I may best know for I have been of both; and surely (saith he) the Reformed (which I left) is the better; for when I changed I had this Romish Religion and three hundred Crowns per year to boot. Oh! pray that those seven unclean Spirits (with the Romish Religion) may be cast out of England for ever, and never to return, Mark 9.25.   
FINIS.   

Books newly Printed for Dorman Newman, at the King's Arms in the Poultry.  
THe Sinners last Sentence to Eternal Punishment for Sins of Omission; where is discovered the Natuee, Causes, and Cure of those Sins, by George Swinock, price 2 s. 6 d.  
Life in God's Favour, a seasonable Discourse in Death-threatning times; being the substance of sundry Sermons upon Psal. 30.5. In his favour is life. By O. Heywood Minister of the Gospel, price 1 s. 6 d.  
A Protestants Resolution, showing his Reasons why he will not be a Papist; digested into so plain a method of Question and Answer, that an ordinary Capacity may be able to defend the Protestant Religion, against the most cunning Jesuit or Popish Priest; useful for these times, price 6 d.  
Twenty Sermons preached on several Texts, by that late Reverend, Pious, and painful Preacher Mr. James Nalton, Minister of St. Leonard's Foster Lane in the City of London, Published for Public Good, price 3 s.  
A Christians Work and Walk on Earth until he attain to Heaven, which may serve as a Practical Guide and a plain Direction in his Pilgrimage thither, through his Personal and Relative duties; marvellously useful to all Persons and Families of all Ranks and Qualities both in City and Country; by Christopher Nesse Minister of the Gospel, price 1 s. 6 d.  
The Crown and Glory of a Christian, consisting in a sound Conversion and a well ordered Conversation, by Christopher Nesse, price 6 d.  
Mr. Wadsworth's Last Legacy to his Friends, being a serious Exhortation to a holy Life, or a Plea for the absolute necessity of Inherent Righteousness, in those that hope to be saved; with an Elegy on the Author's Death, price 6 d.  
A Call to Prayer in two Sermons, on that Subject lately Preached to a Country Auditory, by John Cheney.  
Paradise opened, or the Secrets, Mysteries, and Rarities of Divine Love, of Infinite Wisdom, and of Wonderful Counsel; laid open to Publich View: Also the Covenant of Grace, and the high and glorious Transactions of the Father and the Son in the Covenant of Redemption, opened and improved at large; with the Resolution of divers important Questions, and Cases concerning both Covenants: To which is added, a sober and serious Discourse about the favourable, signal and eminent Presence of the Lord with his people in their greatest Troubles, deepest Distresses, and most deadly Dangers, etc. By Thomas Brooks late Preacher of the Gospel at Margaret's New Fish-Street.  
Gospel Remission, or a Treatise showing that true Blessedness consists in Pardon of Sin; wherein is discovered the many Gospel Mysteries therein contained; the glorious Effects proceeding from it, the great Mistakes made about it, the true Signs and Symptoms of it, the way and means to obtain it, by Jeremiah Burroughs: Being several Sermons Preached immediately after those of The Evil of Sin, by the same Author, and Published by Philip Nye, William Greenhil, William Bridge, William Adderly, Matthew Mead, and Helius, price 2 s. 6 d.  
The True Way to the Tree of Life, or the Natural Man directed unto Christ, by Francis Roberts, D. D. price 1 s.  
The Arraignment and Conviction of Atheism, or an exact and clear Demonstration by natural Arguments, that there is a God presented to the view of all; by Joshua Bonhom, price 1 s. 6 d.  
A description of the Islands of Jamaica, with the other Isles and Territories in America, to which the English are Related, viz. Barbadoes, St. Christopher's, Nievis or Mevis, Anlego, St. Vincent, Dominica, Montserat, Anguilla, Barbada, Bermudes, Carolina, Virginia, Maryland, New England, New York, New Found Land: Published by Richard Blome, cogether with the Present State of Algiers, Illustrated with several Maps of the Islands, price 2 s. 6 d.  
A Practical Exposition of the Ten Commandments, with a Resolution of several momentous Questions and Cases of Conscience, by the Learned, Laborious, and Faithful Servant of Jesus Christ James Durham, late Minister of the Gospel in Glasgow.  
Believers Mortification of Sin by the Spirit or Gospel Holiness, advanced by the Power of the Holy Ghost on the hearts of the Faithful: Whereunto is Added the Authors three last Sermons on Gen. 3.15. By the Learned and Pious Mr. Alexander Carmichael, formerly of Scotland, and late Preacher of the Gospel in London, price 1 s. 6 d.  
The Christian Man's Calling, or a Treatise of making Religion one's Business; wherein the Christian is directed to perform in all Religious Duties, Natural Actions, Particular Vacations, Family Directions, and in his own Recreations, in all Relations, in all Conditions, in his deal with all men, in the choice of his Company both of Evil and Good, in solitude on a Week Day from Morning till Night, in Visiting the Sick and on a dying Bed, by George Swinnock.  
The Real Christian, or a Treatise of Effectual Calling, wherein the Work of God in drawing the Soul to Christ, being opened according to the Holy Scriptures; some things required by our late Divines, as necessary to a right preparation for Christ, and a true closing with Christ, which have caused, and do still cause much trouble to some serious Christians, and are with due respects to those worthy men brought to the Balance of the Sanctuary, there weighed, and accordingly judged: To which is added, a few words concerning Socinianism; by Giles Fizimic sometimes Minister at Shalford in Essex.  
Mount Pisgah. or a Prospect of Heaven, being an Exposition of the Fourth Chapter of the first Epistle of St. Paul to the Thessaloniants, by Tho. Case, sometimes Student in Christ Church Oxon, and Minister of the Gospel, price 4 s.  
A Grave for Controversies between a Romanist and a Protestant, lately presented to the French King, price 6 d.  
A Collection of Sermons Preached at the Morning Lecture in Southwark and elsewhere, by N. Blaky.  
Mr. Janeways last Legacy to his Friends, containing twenty seven famous Instances of God's Providences, in and about Sea dangers and deliverances, with the Names of several that were Eye Witnesses to many of them; whereunto is added a Sermon on the same Subject.  
Memorials of God's Judgements Spiritual and Temporal, or Sermons to call to Remembrance, by Nicholas Teckyes Minister of the Gospel, price 1 s. 6 d.  
The Morning Seeker, showing the benefit of being good betimes; with directions to make safe work about early Religion, by John Ryther, price 1 s. 6 d.  
The Interest of Reason in Religion, together with the import and use of Scripture Metaphors, and the nature of the Union between Christ and Believers, with Reflections on several late Writings, and especially Mr. Sherlock's Discourse concerning the Knowledge of Christ modestly enquired into and stated.  
A Guide to the true Religion, or a Discourse directing to make a wise choice of that Religion men venture their Salvation upon, by John Clapham, price 1 s.  
The Weavers Pocket Book, or Weaving spiritualised in a Discourse, wherein men employed in that Occupation, are instructed how to raise heavenly Meditations from the several parts of their work: To which is added some few Moral and Spiritual Observations, Relating both to that and some other Trade, by J. Collins D. D. price 1 s.  
The Character of a weaned Christian, or the Evangelists Call, Art of Self-denial, being an Essay alluding to the Severities and Advantages of Infant weaning, both Pleasant and Profitable: By S. S. Minister of the Gospel in London, price 1 s.  
A true Relation of the sad Estate of the Reformed Churches in France, and several Passages of the great Persecution they lie under; Collected out of the several Addresses and Speeches in Print made unto the French King; as also in some parts of Germany and Hungary, by Sir W. W. price 6 d.  
FINIS.