THe Triple crowned Vicar, horned Lamblike, Pretends Christ's sovereign power o'er Kings and States. These horns, but borrowed, prove Rams horns to strike Even Christ himself ruling in Potentates. Strong spells, that come in jesus name, and find Blind credulous zeal, to captivate the mind. Who might this Monster be? his speech betrays: 'tis like the Dragon's, who to Christ durst say, All worldly power is mine, I rule, I raise Whom pleaseth me, and my behests obey. Such the Pope's voice, such is his practice too, Kings he vnkings that will not kiss his shoe. How comes it then, that sith the Papal power Is from the Dragon, all men do not see The Pope is Antichrist, to over●ower All that is called God? By reason, he Makes shows, by Lamb's horns seeming innocence, His power is from divine Omnipotence. His Triple-crowne three Kingdoms notes; what three? Pope reckons four; three are controversorie: Heaven he despairs, for surety Earth must be His heaven the while, usurped tho; Purgatory He holds by blind belief; but never any Questioned the fourth due to him and his meinie. Lo underneath a Romish Prelate placed With teh Pope's Bull Rome's Catholics absolving From th'Oath of their Allegiance; but not embraced By th'wiser, truer English; most, resolving Clossely to cleave unto their sovereign head, Lest foreign tyranny might on them tread. The noble Charles, with sword and sceptre armed, Ready to'ffend his foes, defend his friends, Victorious proues, and Papal charms uncharmed, While royal throne justice and truth defends. How can that state but, undivided, stand, In spite of foes, where love and laws command? THE BAITING OF THE POPE'S BULL. Or An unmasking of the Mystery of iniquity, folded up in a most pernicious Breeve or Bull, sent from the Pope lately into England, to cause a Rent therein, for his Reentry. With an advertisement to the Kings seduced subjects. By H. B. My Son, fear the Lord, & the King, & meddle not with them that are given to change. Pro. 24. 21. Bernard ser. 3. in dedicatione Ecclesiae. ●avendum, ne quis pusillanimitate deiectus, fugias a munitione, ubi trepidaus timore, ubi non est ●imor: ubi vero summum periculum, insana temeritate securus. Imprinted at LONDON by W. I. for MICHAEL SPARK. 1627. TO THE HIGH AND MIGHTY PRINCE, CHARLES', BY THE GRACE of God, King of Great Britain, France and Ireland, Defender of the Faith, etc. Dread Sovereign. I ACCOUNT it my greatest misery, that being to present Your Majesty with a business of such consequence, so nearly concerning the safety of Your sacred Person and Crown: I am enforced to adventure so rich a freight in so brittle a bark, so ticklish to be overturned with the least disgust, or blast of displeasure; wherein yet I should be happy▪ if miscarrying herein, I might but perish alone. Mine own experience might be sufficient to teach me to fear. For if the noble Queen Hester, so gracious in the King's eyes, yet feared to hazard her person into the Presence uncalled: how much more a poor Out-cast? yet between fear of the iron law, and hope of the golden sceptre she pressed in with this resolution, And if I perish, I perish; choosing death rather, than not to discharge the duty she owed to God's people, now destinated, and doomed to destruction. Only this is my comfort, look what advantage that excellent Queen had of my despicable person, as a Petitioner: no less have I of her, in regard of the royal Person petitioned. She had to deal with a heathen King, the Captiver of God's people, and who had already consigned their Massacre, and that by a Decree irrevocable, according to the Law of the Medes and Persians, (though, a it appeared, without his special knowledge, Haman having abused the King's hand and seal, to his own wicked purposes, as chap. 5. 7.) besides (which might be, not the least discouragement) she was to pass the Pikes of a most tyranni all and unkingly law, forbidding any, upon pain of death, to enter into the King's presence, uncalled, as Hester now had been for 30. days, Haman in the mean time having the only Monopoly of the King's care, who like the vast lunary body, eclipsed the beams of his favour, especially from Gods own people, whose cause the while lay a bleeding, and became the more desperate, through the inaccessibleness of intercessors to move Kingly compassion upon their just complaints; such were the difficulties, which the noble Hester was to encounter with: yet poor I, live under a more benign Climate, under a Christian Prince, a Protector of God's people, Defender of the faith, one, whose royal presence is not by any severe law locked up from the free access of the poorest suitors, whose natural disposition also, like the Sun uneclipsed, is freely to impart light and heat to the inferior Creatures; yea whose own dear Person and crown is embarked in the same adventure of God's people and His, to rejoice or suffer together: all these giving me encouragement, and as it were reaching forth the golden sceptre, while I humbly present to Your sacred Majesty, the dangerous condition, wherein the royal sceptre itself (by all the prognosticating signs of a Papal Bull or Breeve, lately come into England) is like, without speedy preventives, to be involved. David, now desolate and disconsolate about Ziglag, was willing to hearken to a poor starveling Amalekite lad, giving him intelligence where his enemies were. I acknowledge myself unworthy to do Your Majesty the least service, and I could have wished this Task rather to any other: yet the indelible character of my fidelity, so often reimprinted in my heart by sacred Oath in Your Highness' service (besides the habitual affection of a loyal subject) deeply engaged me (rather than it should be undone) in this addressement. And God forbid, that by overcautelous, or rather cowardly silence, I should contract the guilt of Misprision, of no less than high treason against Your Majesty's Crown and Sceptre. Yea otherwise, I should be also ungrateful to God, who of late hath mercifully if not miraculously preserved my life from a jesuited Assassin. The causes, with the Circumstances, I here omit to trouble Your Majesty withal Only I take occasion to mention it, as not altogether unworthy of Your Majesty's knowledge. For what assured confidence may not Your Majesty have in the protection of that God, whose eyes run to and fro throughout the whole earth, to show himself strong in the behalf of them, Chron. 16. 9 whose heart is perfect toward him? If his divine vigilant eye watcheth over the life of the poorest, yet faithful Ministers, to deliver them even in the midst of danger: how much more over the more precious persons of Kings and Princes, while, as God's Vicegerents, they faithfully and diligently execute his will by justice and judgement? It is for the Infidel Virginians, for fear of the Devil, to adore and please him with their gifts, neglecting God, because he is good: but faithful Christians, do by the true fear and worship of God, secure themselves from all Devils, and Devils incarnate, as the bloody Jesuits. His Promise is, which is specially made to Christian Princes, He hath given his Angels charge over thee, and they shall keep thee in all thy ways; which (In all thy ways) teacheth us, how necessary it is, to have the wisdom of the Serpent combined with the Dove's simplicity, in the use of due means to prevent dangers. For if jesuitical malice will not spare the lowly shrubb: how much less the lofty Cedar? If a poor subject may be the object of Popish revenge, for standing for the truth: much more a noble King, the Defender of the Faith. Which hath possessed me with the greater jealousy, and fear for your Majesty's safety. Nor is it a Panic, or causeless fear. If I did but dream of any danger towards Your Majesty, how should I fear it waking? But here is neither Dream, nor Divination, but plain demonstration of imminent, if not rather present danger; such as is worthy to possess Your Naiestie with a most prudent, and vigilant fear; such as the learned Bishop in his Tortura, wished to abound in your royal Father of famous memory, and we no less in Your Majesty. The cause (I say) of all is, the Pope's Bull or Breeve, even now persuading and straightly charging his Catholic Sons in Enland, (as he calls them) upon no terms to take the Oath of Allegiance to Your Majesty, as being not their King, but their enemy. Such Breeves never come, but they betoken some notable mischief not far off. Like the Coote, which flying to the shore crying, prognosticates a sharp storm at hand: or as the Owl, which being seen in the City, portends destruction to it: or as a prodigious Comet; presaging the fatal periods of Princes or States, specially where they exercise their maliguant influence. Yet howsoever these may prove uncertain, as being Signs only, but no causes of future events: yet the Pope's Bull, being not only a Sign, but a cause conducing to, and producing mischief, and that even exprofesso; ought not slightly to be regarded. Omne malum à Brevibus, Brevia a Pontifice said the foresaid Bishop upon the same occasion. A Breeve was sent from the Pope, to prepare the way for the Spanish Invasion in 88 Another, for the Gunpowder Treason. Remarkable instances, sufficeent, if any, to admonish England ever to look for a terrible thunderclap, upon such a flash of Lightning Nor ever came Bull from Rome, more cunningly couched, and fuller of subtle insinuations, than this, as being the express Image and Model of the Mystery of iniquity. Formerly in the darker night of ignorance, the Owl of Rome durst fly and flutter about, seizing plum upon the prey: but here, where the Gospel shineth, she is fain to wink with her eyes and to retire herself in the reserved corners of her ambiguous and twilight Equivocations. Such is the curious frame of this Breeve being such, as Paul 5 said of his, written post l●ngam et gravem deliberasionem de omnibus, quae in illis continentur, adhibitam. No doubt but this Beer was a long time a licking into this form it hath. But the sum is, the Breeve containeth nothing, but matter of high Treason against Your Majesty, inciting Your Subjects to defection from You, and erecting their hopes for Trophies and triumphs, which the Pope plentifully promiseth to them. I have adventured (the weakest of ten thousand) to untie this Gordian knot, unmasking the mystery thereof in a convenient brevety: but all is of no force, without Your Majesty's sword, like that of Alexander's, to hew it in sunder. The lesuits at this present, like Sampsons' foxes with their firebrands, are busy kindling combustion every where in your Kingdom, using this Breeve as Bellowes to blow to the fire. A man would think, that seeing the foxes & woules are so rife, the dogs should be muzzled and tied up. Or when thieves are so brief and bold, the sword of justice shouldly rusting in the sheath. But howsoever, we are sure Your Majesty hath not been wanting in publishing Proclamation upon Proclamation, to banish them the Land. Only they learn thereby, to walk the more invisible, hoping by Gyges his Ring, to obtain their desire. And when they are taken, no ligatures of laws can long hold them, but Proteus' like they have their evasions. Something is the reason, that our Laws have lost their sting, and become Drones: and the Jesuits prove the wasps to rob us of our honey. It was wittily said of Polydore Virgil, Regnum Angliae Regnum Dei: his meaning was, because none seemed to take care of England, but God. And true it is, his divine Providence hath from time to time, been a miraculous preserver of it. Yet some means must be used. In 88 that Masculine Queen slept not. At the Powder-plot, Your royal Father, by commanding dililigent search, prevented the blow. God gave a happy success to both. And no doubt, but he will be the same God to defend Your Majesty, blessing Your pious zeal, in the rooting out of his and Your enemies, whose prime Article of their faith is, treason to Kingdoms and States. Prov. 6. Solomon saith, How shall a man carry fire in his bosom, and not be burned? What should I need to propowd to Your Majesty, the examples of those noble and religious Kings of juda, who, setting themselves resolutely to reform the decayed and disordered state of God's worship, proved through God's special blessing, miraculously victorious over all their enemies. Your Majesty knows them of a child; which imitating now being a Man, and a King, God shall be with You, as he was with them, and You with him. King Ahashuerus, setting apart but one night to more sad contemplations, and reading over the Chronicles (a worthy Precedent, for a prince sometimes so to break his sleep) how was it a means to cause the light of God's people, to break forth from obscure darkness? We poor swains espying the storm coming, to whom should we run, but to our Pilot? Or being sick, but to the Physician? Under God, Your Majesty is the great Pilot of this Island, which like a goodly shipperides at Anchor in the midst of the Sea, now in danger to be tossed with terrible storms; which the leaks will hardly brook, if they be not the sooner stopped. You, are under God, the great Physician, who only can cure (as the King's evil, so) the inveterate Gangrene of this body, whereof Your Majesty is the head. Give us leave, dread Sovereign, in our extremity of danger, to cry out to Your Majesty for help. We know, as God hath dignified You with a Diadem: so he hath qualified Your Majesty with most excellent Princely endowments. For instance, vouschsafe leave to Your poor old servant, to remember a most Princely speech used often by Your Highness, HONESTY IS THE BEST POLICY. A Motto for a King, and worthy to be engraven in the lasting Monuments of Your Kingly Acts, even with Your own royal hands. I may not presume, lest I should offer both violence and wrong, with my unskilful pencil to limb out more largely this most beautiful, and well proportioned Image of a Princes virtuous mind. But I dare say (which I refer to the best judgement of Your Majesty, ablest to judge of Your own noble sayings) it is an exquisite Aphorism, or Abstract of that divine Rule prescribed to Kings by the Lord and judge of Kings: It shall be, when the King sitteth upon the throne of his Kingdom, that he shall write him h copy of this Law in a Book, out of that which is before the Priests and Levites: and it shall be with him, and he shall read therein all the days of his life, that he may learn to serve the Lord his God, to keep all the words of this Law, and these Statutes to do them; that his heart be not lift up above his brethren, and that he turn not aside, from the Commandment, to the right hand, or to the left: to the end that he may prolong his days in his Kingdom, he and his children in the midst of Israel. Now what is the sum of all this, but, Honesty is the best Policy? From this Root, to wit, Honesty, the heathen derived all the branches of virtue. As, those four Cardinal virtues, Prudence, Justice, Fortitude, and Temperance, the subject of those three books of Offices, Tully draweth from the force and nature of Honesty, as himself expresseth. And those four also, jethro, Moses father in law, in his direction to his Son, requireth to be in all Magistrates, saying, Thou shalt provide out of all the people, men of Courage, such as fear God, men of truth, and hating Covetousness. Still the sum total is, Honesty is the best Policy. Thus need we go no further, than Your Majesty, to learn the rule of all good policy, whereof Honesty is the ground, as containing all duties both to God and man, in Prince, or people. Thus have I, though slenderly (for the which I most humbly crave Your Majesty's general pardon) discharged my faithful duty, in discovering so great a danger towards Your Majesty. It pertains to the wisdom of Your Majesty, to provide speedy means for the prevention; that Your Kingdoms may not become a prey to the enemy, nor Your sacred Person exposed to the peril of being forsaken by Your own Subjects, whom the Pope instigateth, by the authority of his Bull, and by the incessant industry of his Jesuits, to stand close to his Holiness, against Your Majesty, when occasion serveth. His Breeve also mentioneth what * As a little before the Powder-plott, the Jesuits published a book entitled, The seven sparks, and it inciting the Romish Catholics to pray for the good success of the Catholic enterprise. anxious prayers the Church of Rome now maketh for her Catholic Sons in England. There is some weighty cause in hand sure. We poor Ministers hope, that Your Majesty will be pleased to call a general Fast, to frustrate all Rome's prayers. We have all fared the better for the last public Fast, which Your Majesty proclaimed for the averting of unseasonable weather, against the last harvest. And it is memorable, that on the same day wherein the Fast was kept generally over all England, began the heavens to clear up their cloudy countenance, and so continued, till they had brought us in a plentiful harvest, in stead of a feared famine: Not that we place any virtue in a Fast: but because a Fast with humble prayer prevaileth much with God, james 5. not only as being commanded by him, and having a promise annexed: but for the necessity of it to be joined with true repentance, and reformation, not only of men's manners, and all reigning sins, public and private, but also of the worship of God, being purged from all the pollutions of Idolatry and superstition, which are an abomination in God's sight, and especially a clearing the Coast of all Romish Jesuits and Idolatrous Priests, whose religion is treason against Your Majesty, and God himself. When the good King Hezechiah had received the blasphemous letter of Senacherib King of Assyria, 2 Kings 19 he went into the Temple of the Lord, humbled himself, and prayed, spreading the Letter for the Lord to read and revenge all the blasphemies contained in it, both against God, and the King, persuading his subjects to defection from him. But lo here a letter sent into England from the King of the spiritual Babylon, full of most impious blasphemies against Your Majesty, most Antichristianly usurping a power over Your subjects, charging them to disavow their fidelity unto Your Majesty: shall not this justly provoke Your Majesty with Hezechiah, to go into the Lord's Temple, and there publicly entreat the Lord to take revenge on such blasphemies, and to turn the mischief, which Rome and her confederates now intent and machinate against Your Person and Crown, upon their own head, as Ezechias obtained of the Lord? yea, Your Majesty thus doing, all Gods faithful Ministers, 2 Chron. 15. as so many esay's to King Ezechiah, as so many Azariahs to King Asa, dare promise Your Majesty, both certain victory over Your enemies, and a constant peace with prosperity, while You constantly follow the worthy examples of those religious Kings of Juda: which grace the Lord give unto Your Majesty in abundance. Amen. Your Majesty's most loyal subject, though unworthy servant: HENRY BURTON. TO THE LORD DUKE OF BUCKINGHAM his Grace. Right Honourable THE Dutiful zeal I bear to the safety of my dread Sovereign, and dear Country, enforceth me, (otherwise loath to put my finger into the fire) in the second place to solicit Your Grace, to be the more careful to prevent the danger. When King Saul and Abner, with the whole guard were in a dead sleep, so that David had the opportunity to take away the King's spear, and Pot of water by him, only to testify his fidelity to the King, he called aloud to Abner, and awakening him said, Art not thou a valiant man? and who is like to thee in Israel? wherefore hast thou not kept thy Lord the King? surely ye are worthy to dye, etc. But neither can I say so altogether, nor need I cry so loud to your Grace, unless these many businesses, which will scarce suffer you to sleep so sound as did Abner, will neither suffer such a dwarf as myself easily to be heard. But speaking for the King, I hope I shall not be denied Audience. Nor are they good subjects, persecuted as David, of whom the King is in danger: but such, as though they have small cause to complain of persecution, yet are instigated to deny unto their Sovereign that loyalty and Allegiance, which all true subjects owe unto their lawful Prince. Doth not your Grace erect your most earnest attention to this? But who dare thus instigate the King's subjects against him? No less than the Pope, and that by a Breeve or Bull lately sent over into England, wherein he straight chargeth his Catholic Sons (as he terms them) upon no terms to take the Oath of fidelity to the King, inciting and animating them, as against their Enemy, as the Breeve can testify. Nor had I, I confess, been thus bold to meddle in such a matter, if I had seen but some public Edict for the burning of the Breeve, as also for the effectual banishing of all Jesuits, the only Factors for the Pope in such Adventures, for Treason and Rebellion. But be like notice hath, not as yet been given thereof to your Grace. And that you may be not the less sensible of the danger of a Papal Breeve, You may be pleased to know, that such never appeareth, but as some prodigious Comet, not signifying only, but designing and producing some sad fatality. Thus did the Pope in 88; thus at the Gunpowder plot: Thus, now. This Romish Lightning may warn us of a Crack not far off: God keep us from the Thunderbolt. If it were only a bare prognosticating sign, it were the less; Sapiens dominabitur Astris: but being an operative Instrument, wherein the Jesuits are Agents, to improve it to the utmost of their Master's advantage, it is not so to be slited. jesuits? why are not all jesuits packed away long since by Proclamation? Alas Sir, you may be pleased to know, they are like cunning jugglars, that can pass and repass at pleasure. They say, England is fuller of them at this day then ever. And now while the Pope's iron is in the fire, how do they sweat, in beating it to perfection? But if they be catcht, they are put in prison. Alas, they are there, but as a bird tied to the net, to call in other birds, which seeming to come to relieve the prisoner, they are more entangled themselves. But thence they are quickly dismissed to be gone, and void the Land. Alas; they do but play the cunning Duck, which sent out, doth by her wily insinuation, tolle and train hundreds, and thousands into her Master's Net. Thus cunningly can they play at fast and loose. How then shall these Proteus-like Foxes be taken? Certainly there is no other way, but to hunt them out with the Kings own dogs. Your Grace is the great justiciarius Forestae. And anciently justices in Eyre were sent with Commission into sundry Counties, to hear such causes especially, as were termed Pleas of the Crown. Lo here a great plea of the Crown, yea such, as where in the title of the King's Crown is not only questioned, but strongly usurped by the Claim of a foreign Power. What English ears can with patience hear such an insolency? When King Ahashuerus did but understand of the desperate estate of the jews, wherein that wicked Haman (as Hester told the King) had brought them: the good King by and by sent forth his Edicts by Post into every Province, to encourage and arm the poor people of God, to stand upon their guard, and so they prevented and overcame the peril. Now who stand more deeply charged with the care, of the King's Crown, than your Grace? So that I need not (I trow) in such a case, use spurs to your agility and readiness, for the putting of all dull courses in speedy execution, for not only the apprehension, but the condign punishment of such kind of Malefactors. Why, what Malefactors? such, as jesuits are: not only of factious, treacherous, traitorous spirits, as they are men, possessed with the spirit of jesuitism: but even by virtue and force of their Order and Profession, Traitors ex professo. They must be so, they are bound to be so, else they are no jesuits, else must they renounce their Holy Order of the society of jesus. And is it possible that such should roost in England? Nay revel and riot? Nay, not only be professed traitors themselves; but drawing Parties to their side continually, even to the dividing of the limbs, the arms, and shoulders, legs and feet from the Head of this goodly Politic body? It is the fashion indeed, in other neighbour Popish States publicly to allow and avow such kind of Creatures in the State. But none have more reason to uphold them then, the Spaniard, their good Master. For certainly in time, if they be suffered to go on, they will bring all Christendom under the Spanish yoke, God forbid. Yet if they should so do, I make a question, whether the Spaniard would suffer such pragmatical spirits any longer in Christendom, lest, as the restless sea, having wrought as far as it can one way, it work as far as fast the contrary way. It is likely then; that he would send them into the Turks Dominions; into Persia, & all those Eastern Empires to make complete the Monarchy of Spain, that joining the two Indies together, and circling in whole globe of the earth, his Motto may then be, Ne plus ultra. But why do I rove so far, when our home is in such danger? What is to be done? shall I shoot a fool's bolt. Shall I be bold with your Grace? Why not? I have heard men say, you are of a noble disposition, which will easily pardon a fool's bluntness. In brief then: Your Grace knows, the King wants money extremely. You know again, that Treason is unsufferable; to wink at it, to conceal it, brings a man within Misprision of treason. You may be pleased all to know, that all Jesuits, as by their profession, so in their practice, are high Traitors to Kings and States. You know again, that all judges and justices of peace in this land, are sworn to the King, to see the laws duly executed, but especially upon felons and traitors. You know, that all such, as shall be found guilty of such Perjury, or Misprision of treason. are punishable, not only in their persons, but in their purses and estates. Can the King then lack money, so long as there are (as they say) so many jesuits in the land, which pass every where unpunished? O that your Grace would find out the Delinquents in this kind? Nay let your Grace be assured, if you will but take a round course with the Jesuits, in rooting them out, according to their demerits, as it would bring safety & security to the King's Person and State, so being the faithful discharge of that trust reposed in you, what a comfort will it be to your conscience, what a blessing from God might you expect, yea, what love also from all the Kings loving subjects? Then would all things proceed, succeed happily: whereas on the contrary, so long as jesuits with their factions and treasons are suffered in this land, what can we expect, but that every thing we take in hand, should prove very unprosperous & cross? For God is highly displeased with us, for suffering such miscreants to practise their impieties on this his Church, to the great dishonour of his Name, and Religion. And how shall we be worthy to enjoy such a King, such a Country, such a Church, so many blessings of God, if we be so prodigal of them? All the world admires the wonderful trust, that the King hath reposed in you: I pray God your Grace may answer it, in your faithful, prudent, and vigilant care. I remember a speech, which his Highness, when he was Prince, uttered among us, that were his servants: that when he had once committed any business of trust, though of the highest nature, to a servant, he would never conceive the least suspicion of his fidelity: adding, he had rather run the hazard of his loyalty, then embitter his generous trust with mixture of fear. A strong obligation sure to a servant so entrusted. But some of his servants trembling replied: what if he prove treacherous? hath he not the more free and secure opportunity to work his wicked ends? But (quoth his Highness) my care shall be such in the Choice, as my trust shall be built upon a sure ground. Pray God it be, so, said his servants. Now this we see verified on the King's part towards your Grace. What a liberal trust hath he reposed in you? such, as not all the gold of judai should ever over balance. But we all beseech the Lord, that his Majesty may not be deceived. And have we not cause? Doth not the safety of the King's Person & Crown, of this Church & State, of three goodly Kingdoms, yea of the Gospel of Christ, and of true religion at home and abroad, even over Christendom, & throughout the world, depend in a manner upon this trust, committed to your Grace? King Achish would have made David keeper of his Head for ever. But his Nobles thought it not safe lest all their own heads should have paid for it. But the trust committed to your Grace, is not only of the King's head but of all our heads, & of many millions more, that never, saw your face. Have you not need then not only of David's true heart toward his King but of Argus his 100 eyes, in watching over Io, committed to his trust? Yet Argus for all his eyes, was so enchanted with Mercury's pipe, whom jupiter had sent to steal her away: that falling all a sleep, Io was taken away, and Argus had all his eyes pulled out, and put into the peacocks train. But where are any such Mercuries to inchaunt your Grace? Where? Alas, where are they not, specially where reatnes dwelleth, at ourt? Have we any need of mad men, said the King of Gath? And may not the Court say, have we any need of flatterers? These be the enchanting Mercuries. And of all other, none more to be feared, than the Jesuits, whom the jupiter of Rome sends into England, to inchaunt and impose upon our most prudent, and vigilant Arguses, as the learned Bishop hath well observed in his Tortura Torti. Jesuits, a generation, who as they are the most exquisite Artists in the science of flattery, so none hath more cause to beware & abhor them, than your Grace. But you know no Jesuits. The greater is your danger, and ours. For they come in sheep's clothing, in disguised habits, so bold, as they can no more blush then their visards, lowly lowting, charming thechiefest with a counterfeit adoration, & admiration of their I wot not what excellency. And were it not miraculous, if the Court itself, especially your Grace's house, should be free even from many of such flies, which fliblowe the purest flesh with their flatteries? The croaking Frogs of Egypt crawled up into the very King's chambers: and are not these compared by the Holy Ghost to Frogs, which go unto the Kings of the earth, and by their crouching and croaking, and their Sardonian smiles, would allure them to war against Christ and his gospel? It is good therefore your Grace should make a speedy & diligent search in the Court, in your own house, and in all the skirts of it round about, and so also through the whole land, what Jesuits are lurking any where, and to give them the reward of Traitors. Shall we dally with such shall we think to win them with compliments? We know the fable of the snake fostered in the man's bosom: it is but the Moral of a jesuit, entertained with a Courtlike Courtesy. Jesuits are nettles, if gently handled, they sting: but if hard grasped, they hurt not. Contrary to the Basil (the Emblem of the Throne established by mercy) which being gently stroked on the hand, yields a pleasant smell, but crushed hard upon it, unsavoury. Your Grace takeing this course, Parcere subjectis, et debellare superbos, therein you truly discharge the trust committed unto you. Whereas if the execution of good laws should be suspended, if treason & traitors suffered, & If in this perilous season, our potent & professed enemies should thus be armed against us, what can we expect, but confusion of all? And how shall your Grace, in the ruin of this goodly state, escape scot-free? shall your house stand notwithstanding? Nay, assure yourself, if at this time you do not bestir yourself, to reform things amiss, but that they be suffered to run on headlong to destruction, I may apply that speech of Mordecai to Hester, upon the like occasion: Think not with thyself, that thou shalt escape in the King's house: for if thou altogether holdest thy peace at this time, then shall enlargement and deliverance arise to God's people from another place: but thou and thy father's house shall be destroyed. Nor let this my boldness seem strange to your Grace, though perhaps you be not much acquainted with such, as will speak the down right truth. Of all jobs friends, he found but one Elihu, who said, Let me not, I pray you, accept any man's person: neither let me give flattering titles unto men: For I know not to give flattering titles; in so doing, my Maker would soon take me away. If job in his Misery found but one such: no marvel if your Grace find scarce one. As for me, I am an Englishman, a free borne subject, a true lover of my King & Country; yea I am also an unworthy Minister of Christ, a poor watchman of Israel: and when I see my sovereign King, my Mother Country, the Glory of God, the Gospel of Christ, the Church of England, yea the Church of Christ over the world, in danger to be destroyed, and all brought under the tyranny of Antichrist, and the Spanish yoke: shall I be silent? shall I not speak? shall I not lift up my voice like a trumpet? shall I not thus free my soul, whatsoever shall become of my body? Yea, for Zion's sake I will not hold my tongue, and for jerusalem's sake I cannot rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a Burning Lamp. I fear neither prison, nor death itself, that I may discharge a good conscience both towards my God, & my King, & Country. Nor fear I to be censured as a Polypragmaticke. What have Ministers to do to meddle in State-mysteries? Sir, let me speak boldly, it were happy, if, as in the apostatised Kingdoms of Christendom, the Priests of Baal's counsels, I mean, Jesuits, & Priests (which must needs bring ruin to them) are followed: So in this Kingdom of juda, only the truth-telling Micaia's were heard. Good King David could say, I am wiser than my teachers, than the aged, than mine Enemies; for thy testimonies are my delight, and my Counsellors? He that will be a wise statesman, & politician indeed, let him take God's word for his card & compass. For even the foolishness of God (as saith the Apostle, as the world accounteth foolishness) is wiser than men. But you want not those, that are able to perform the office of good Chapleins. Yet if any, instead thereof, shall not only be silent, & negligent, but on the other side, be too officious to sow pillows under your Elbows, to applaud and approve you in all your doings, yea to persuade and counsel you, wherein perhaps their conscience tells them, it ought not to be so: woe be unto them. Only we hope better things. But if any shall go about to find a knot in a Bulrush, by picking some quarrel with this book, where he hath noiust cause (be his pretence never so fair guilded over, or seem his reasons never so far fetched, yea from his abstruse speculations in state-pollicy) & shall by hook or crook labour the suppressing of it, or hinder your Grace from reading of it, though so necessary to employ your saddest thoughts in, it so nearly concerning the safety of your gracious Master our dread Sovereign, & of our sweet Country, & even of yourself and whole family: no doubt but your Grace will take that man for no other, but a pestilent Traitor, & if he be not a jesuit, yet certainly possessed with a jesuitical spirit, as seeking to smother such an important Overture, as this. Now the Lord jesus Christ, who sits in his throne of Majesty, the great Protector of his Church, the most potent and terrible avenger of all his adversaries, especially of Antichrist, with all his Adherents & confederates to crush them with a rod of iron, and to break them in pieces like a Potter's vessel; who in heaven sits, & sees, & laughs all his Enemies to scorn; who therefore admonisheth Princes and Potentates, saying, Be wise now therefore o ye Kings, be instructed ye judges of the earth; serve the Lord with fear, and rejoice with trembling; kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little: Blessed are all they that put their trust in him: the same Lord make your Grace so wise, so well instructed, as setting yourself to be a noble instrument of his glory, of the King's safety, of your Country's welfare, in seeing God's truth maintained, the laws duly executed, heresies suppressed, and their authors censured, Idolatries cashered, treasons and treacheries discovered, and discumfited, Jesuits and Priests abandoned, the King's Liege subjects countenanced: your Grace may not only show yourself to all the world to be worthy of that high opinion, which so gracious a Master hath conceived of you, but may also procure to yourself and your numerous family the favour and blessing of the great King of heaven and earth, and may merit also the hearty love and good will of this whole state, when in these times of danger threatened to this land, and hastened by the Pope's Breeve, they shall behold your faithful vigilancy, most honourably & generously to acquit itself, in so fair an occasion offered once for all. Your Grace's poor Orator HENRY BURTON. To the Reader. CHristian Readers, Lo here I invite you all to a solemn Bullbaiting. But me thinks some already begin to quarrel me (as is not unusual at such like exercises) for that they see no such Bull, as the Baiting importeth; the Title seeming improper for the Book; as if I meant to feed the spectators with the vain expectation of some New English joy. Indeed I must in some sort acknowledge mine error, which I hope will not be made the greater, if I shall ingenuously confess it to be purposely committed. I imagined with myself (only I crave pardon, if I thought amiss) that we lived in a dull age, which is hardly moved with the consideration of serious matters, such as most concern either our own particular, or much less the general good; when not the Drums orderly beaten, and Trumpetes, yielding a certain sound, yet will easily awaken, or prepare us for the war; while not even the Silver Trumpets sounding from Heaven in the mouths of divine Heralds, prevail any more with the most, then as a pleasant Song, affecting the ear for the present, but not the heart, for afterwards, each running after his covetousness, or ambition, or voluptuousness, or some darling Idol-sinne; and for as much as matters of controversy (not in Lawsuits at Westminster Hall, but) about the Title of our eternal Inheritance, are strongly cried down of many, as perturbers of States, most men, out of a natural laziness, loathing to have their wits exercised with a radical & sound knowledge, their stomaches being too queasy to digest such strong and wholesome meats, preferring the Egyptian onions before the honey of Canaan, and willing to fall a sleep, are taken napping in a deep apostasy from the truth: I thought therefore, that if I should have published this little Book (though great in Bulk, if weighed, rather than numbered) under some plain and vulgar Title, as, An answer to the Pope's Breeve; or the like: I might perhaps have had as few Readers of it, as hearers of a Sermon, especially, when the Author's name should be found to be H. B. Herein therefore, I thought good to imitate a certain Father (mentioned by Cassianus, Cassianus lib. 5. cap. 31. Dialog. lib. 2. cap. 1. and quoted by Sir Thomas More in his Dialogue of comfort against Tribulation) who speaking of heaven and heavenly things so celestially, that much of his audience with the sweet sound thereof, began to forget all the world, and fell fast a sleeps the good Father dissembling their sleeping, and suddenly telling them a loud, I shall tell you a merry tale: at this, they lifted up their heads, and harkensd after that; and so their sleep being broken, he continued on his speech of the joys of heaven; and thus were they reproved. Nor is this Papal Bull, or Breeve, altogether unlike our English Bulls. For first, it is the Character of the Beast Renel. 13. Besides, it comes bellowing in, like a fierce and mad Bull, with a Board over the eyes and horns, betokening his madness, but pretending no great harm; so full it is of Romish equivocations, and Papal dissimulations, meaning most mischief, when it is most dissembled. Another snaps at me on the other side, that such a poor Cur should dare so much as to bark at such a Bull, as being sent from so great a Potentate, as the Pope; much less so presumptuously to give an affront unto it: sith such high attempts are for the stoutest and strongest * Molossus, is a Mastiff dog. Molosss in this famous Isse. But I answer, that even the poor dog of the flock, espying the Wolf approaching, may and aught to bark, yea and pinch him too, if he can, the while his Lord and Master is fast a sleep in his Tent. And we know, that when but one small contemptuous Cur, smelling a thief, falls a barking, though he can do little else, yet thus may he provoke all the Dogs and Mastiffs in the town with eagerness even to break their collart to run to the rescue. I am indeed but a poor dog of the flock, in comparison, but sacred, one among many, appointed to keep watch over the Capit●l and Tower of Zion. Should I therefore be a dumb dog, such as the * Esai. 58. 10, 11. Prophet reproveth, not to bark it danger? Or a dastardly Cur, which snaped, dare not bark for fear of strokes? Or a lawning spanolizing Spaniel, silenced with a fat morsel, or a little spittle? Or an Irish mongrel, or English, if ye will, that will not adventure his hide, but ever on the stronger, not with the juster side? Or a maddrageing Cur, that without difference barks at all, as well the true man as the thief? Worthy, if not (as the old heathen romans served such foolish dogs) to have his legs broken, yet at least to be well basted for his pains, as whose dulness hath been no better disciplined, to put more difference between England and Rome. Another yet pincheth me. And why? He knoweth not well, except it be for making so many, so voluminous Epistles before such a poor Pamphlett, as this. And is it altogether without reason? At so famous a Bull-baiting, had we not need to make large, and well mounted Scaffolds, wherein all sorts of persons may both the more easily, and safely behold it, having especially to deal with such a mad Bull, as a thousand to one, but he will break lose, and make havoc, if he be not the more strongly tied, or the more cautelously avoided? But why do I thus seek a knot in a Bulrush? Is there any doubt, but that launching out my Bark into such a turbulent sea, I should so much the more expose myself, and expect on all sides to be encountered with violent storms? And so much the rather, while I carry a jonas with me, being myself a man, whom God hath humbled into the very bottom of Temptations, the very belly of Hell? But blessed be his Name, though he hath chaftened me sore, yet he hath not given me over unto death. Though he hath exposed me to contempt without, to my humiliation: yet he hath left me abundant cause of comfort within, to my contentation, He hath sent the messengers of Satan to buffet me: but he hath not denied me his sufficient Grace, to perfect his strength in my weakness. He hath of very faithfulness caused to be tronbled. He is the wise husbandman, 〈…〉 to spread dung upon the face of the naturally barren soil, to make it the more fruitful. He is the wise Physician, that spareth not by sharp Corrosives to eat out the dead flesh or carnal sloth and security in his Patitrus. He is the wise Pilot, that can make use of base earth for 〈◊〉 to pieze the vessel wherein the least pearl of grace is stowed, lest it might be in danger to be over thrown with the gusts of popular applawse, filling the sails of vain glory. He is the wise Howse-keeper, that knows to preserve his Provision from putrefaction, by sowcing it in brinish pickle. He is both a just and merciful wise judge, who can deliver up his servants so to be condemned of the world, 〈◊〉 they may not come to be Condemned with the world. And as for me, wherein the world can for the least cause most severely condemn me justly: my best apology shallbe, that I do infinitely more condemn myself. And if through my exposing myself to malice, by taking up such a 〈◊〉 quarrel as this, I shall exasperate the tongue of detraction to suck the pure blood of my innocency: I know it shall in the end but lick whole the sacrified sore, which malignant teeth have envenomed. And if it should stand between God's glory, and mine ignominy, that the one must suffer: I choose much rather, by running on my Christian course, to provoke all the Frogs of Egypt to dive into the bottom of my whole life's rivulet, there to raise what mud they find to the blundering of the stream of my good name in Christ: then by my silence (becoming as a stagne or pond, not stirring, for fear of discovering mine own filth, which would be contracted in more abundance, through base and imbellious sloth) to betray God's truth and glory to reproach. And God forbid, but if in any thing, (as in many things I am, and have been too prone) I have offended my God or my brother, that therefore I should fear to stand up (though most unworthy) in God's causes yea rather am I not so much the more bound (his mercy and grace not failing me) to strive to honour God, by how much I have through supine negligence any way dishonoured him? But if the heretic have aught to say, let him hear Tertullian: Eximat et de ocule suo trabem Haereticus, tunc in oculo Christiani, si quam putat stipulam, revincat. But why do I all this while hold you, in suspense? Convert your eyes to the danger before you, threatened by the Pope's Bull or Breeve. Therein ye may behold the great Antichrist, arming his Catholic sons (as he calls them) against their Soverains Prince. My hope and prayer is, that none of them will be so senseless, as forgetting themselves to be not only Rational Creatures, but Englishmen, they will be led with the voice of that mystical Beast (the * The Hyena, a most subtle Beast, like a Wolf, with a Mane like a horse, which by nightcommeth to the simple Shepherd's Tents, where counterfeiting man's voice, & by listening learning the Shepherd's name calls him forth, & so devours him Pliny. A right Emblem of the Pope. See Reu. 9 8. Hyena of Rome, which by a counterfeit speech, deceiveth and devoureth those that believe him) to betray their King and Country to the Romish and Spanish yokes. Much more am I assured, that all true Protestant subjects, will now rouse up themselves to double the Fil●s of their loyal affection and fidelity to their Prince and Country, testified, as in all due respects, so especially both by Ministers and People in the public assemblies in servant prayer, as also by every private family apart in fasting and humiliation, for the life and welfare of our gracious King, this Church and state, and of the Churches of Christ in all Christendom, until it shall please God and the King to appoint a general Fast over the whole land. For great is the confidence of Antichrist, and his Adherents at this present, whatsoever the mischief is, clossely intimated in this Breeve. But we know, that all the confidence of Antichrist, is but an Egyptian Reed; only our safety and security is to cleave fast unto our God by faith, to renew our Covenant with him by holy vows of reformation & better obedience, & to make good the same by bringing forth the fruits thereof: that so making our peace with God▪ Zeph. 2. 1. before the Decree bring forth, we may not only prevent the evils which our enemies intent us, and which our crying sins threaten to pull upon us, but also procure & retain Gods incomparable mercies & blessings upon us, & our Posterity, until the coming of jesus Christ, Even so, Come Lord jesus. Amen. Thine in the same Lord jesus: H. B. ✚ Vrbanus Papa 8. Dilectis filijs Catholicis Angliae DIlecti filij, salutem et Apostolicam benedictionem. Non semper terrena faelicitas est beneficium coeli, & Patrimonium pietatis; pacem enim peccatorum videns ecclesia, non rarò experta est potentiam mortalium esse stipendium sceleris. Quare, catenas Martyrum anteferimus exwijs triumphantium, & Rex sempiternus principatus coelestes pollicetur, non iis, qui superbo pede jure proterunt, sed qui persecutionem patiuntur propter justitiam. Veritatem hanc è thesauris divinitatis deductam in terras, contemplans Apostolus, non modo animum non despondebat, sed superabundabat gaudio in omni tribulatione fidelium. Qui enim digni habentur pro nomine jesu contumelias pati, ij tefferam divini amoris videntur possidere, & eo precio abundant, quo suntvaenalia diademata aeternitatis. Mallerus equidem, humane imbecillitatis memores, gloriam & divitias esse in Tabernaculis justorum. At cum vestras contemplemur miserias, dilecti filii, tantum vestrae virtuti & Christo propugnanti fidimus, ut vobis audiamus gratulari segetem triumphorum. Speravit quidem Ecclesia fore, ut potentissimi Regis animus, qui è catholica conjuge procreare optavit haeredes patrijs regnis imperaturos, delenitus suspirijs uxoriae ✚ pictatis, peteretur regalis connubij dotem esse libertatem fidei; nunc autem formidantur vota, & concilia inimicorum vestrorum; & cum religio orthodoxa regali diademate in optima regina coronatur, istîc tamen non desunt, qui filis nostris audeant carcerem & supplicia minitari. Credimus esse inter vos, qui mortificationem jesu Christi proprio corpore circumfeire cupiunt, & blanditias voluptatis, & ambitionis titulos posthabeant lanienae carnificum, & vinculorum contumelijs: si qui tamen istîc sunt, quos praesentis Ecclesiae prosperitatis desiderium teneat, eos certiores fieri cupimus, de co salute mirisice sollicitam esse Pontificiam charitatem. Nullum a Nobis relinqnitur officium, quod ingruentis tempestatis menacem caliginem possit in optatam consolationis aream convertere: tamen si dilatet Infernus os suum, & Martyrum sanguinem s●tiat impacata crudelitas, armari debetis scuto inexpugnabili bonae voluntatis, & coelum in carcere, coronam in equuleo, immortalitatem in morte cogitate. Inter Britannicos naufragantis religionis scopulos Crux Christi fuit Tabula, quae vos perduxit in portum voluntatis vestrae. Hanc opus est amplexari, cujus virtute dulcescit amarities paenarum. Cogitate dilecti filij, in qua statione commoremini, & quorum oculis facti sitis spectaculum; vos Angelicae Legiones circumvolitant, qui phialis aureis desideria fidelium excipiunt. & ad sanctuarum ferunt Misericordiae Omnipotentis; patefactis coeli foribus, spectator idem, & remunerator Christus vobis sacros civium vestrorum triumphos ostendit, quos Anglia proprio sanguine purpuratos intulit coelitum Concilijs. Anxiae preces suspirantis Ecclesiae vobis a Deo petunt spiritum charitatis, & fortitudinis; vestram salutem currant Consilia Senatus Apostolici, & vota Christianitatis, in tanto coeli terrarumque theatro, quem vobis constantiae vestrae rigorem, quam animi triumphantis sublimitatem inesse decet? Fuerunt in consimili discrimine consilia Maiorum vestrorum, lumina spiritus sancti & arma lucis sint vobis vestra oracula sapientia, sint vestrae actiones exempla fortitudinis. Quod si cosque vis progrediatur, ut vos ad noxium illud, & illicitum Anglicanae fidelitatis juramentum adigat, mementote oratione vestram ab universo Angelorum spectaritium confessu audiri, & adhaereat lingua vestra saucibus vestris, priusquam authoritatem B. Petri ea jurisiurandi formula imminutam detis. Non enim ibi id solum agitur, ut sides Regi seruetur, sed ut sacrum universae Ecclesiae sceptrum eripiatur Vicarijs Dei Omnipotentis; quod faelicis recordationis Paulus 5. Predecessor noster in tam gravi deliberatione decrevit, id omnino tanquam Decretum veritatis servare debeatis; dilecti filij, Tributum hoc Principi Apostolorum debitum nullae hominum minae, aut blanditiae a vobis unquam extoequeant; qui secus suadent, ij visionem mendacem, & divinationem fraudule tam prophetant vobis. Citius enim viro Christiano debet potentium gladius vitam eripere, quam fidem. Quod si Angelus etiamè coelo descendens vos aliter, quam veritas Apostolica, doceat, Anathema sit. Nos interea Patrem luminum orabimus, ne excaecari patiatur cor Regis Anglicani, qui certò discere debebit, quanta in iis quae polliceri potestis, fides habenda sit Catholicis subditis, qui ne se perjurio alligent, malunt spiritum emittere, quam vocem. Vt autem virtus vestra inveniatur pretiosior auro, quod igne probatur, docete regnum istud tantam non inesse vim hostium saevitiae, ut in cordibus vestris possit aeternum charitatis ignem extinguere. Orate pro persequentibus vos; humilitas, patientia, concordia, jeiunium, oratio arma sunt, quae in saeva dimicatione debetis distringere, ut palmae coelestium triumphorum floreant in manibus vectris. Cum enim ipsius etiam Christi carnifices vetitus sit B. Petrus gladio vulnerare, hortamur vos, presens ecclesiae bonum prae oculis habentes, ut cogitetis interea cogitationes pacis, & Regietiam, dum mortalem vitam adimit, aeternam vitam expetatis. Ita belligerare fas est milites Christi, sub vexillo Crucis confundetur os loquentium iniqua, cum odisse nesciatis qui vos excruciant. Caeterùm Dominus, qui potest tristitiam vestram in gaudium vertere, erit a dextris vestris, ne commoveamini, et illius Testamenti nunquam obliviscamini, quo haereditatem regni coelestis imitatoribus suis legavit. Complectamur vos Apostolicae charitatis brachijs dilecti filij, quibus paternum patrocinium pollicemur, & benedictionem nostram peramanter impertimur, Dat. Romae S. Petri, sub Annulo Piscatoris, die 30. Maij. 1626. Pontificatus nostri anno 3. ✚ Pope Vrban 8. To his Beloved Sons, the Catholics of England. BELOVED Sons, greeting and Apostolic benediction. Terrene felicity is not always the benefit of heaven, and the patrimony of piety. For the Church, seeing the Peace of sinners, hath often found by proof, that the power of Mortals is the stipend of impiety. Wherefore we prefer the chains of Martyrs, before the spoils of the triumphant, and the King eternal promiseth heavenly Principalities, not to them, that trample the Laws under their proud foot, but to those, that suffer persecution for righteousness sake. This truth derived out of the treasures of antiquity, into the earth, the Apostle considering, did not only not cast away his hope, but was superabundantly joyful in all the tribulation of the faithful; for they which are accounted worthy to suffer reproaches for the name of jesus, those seem to possess the Bill of Exchange of God's love, and abound with that price, wherewith they purchase the Diadem of Eternity. Indeed we had rather (being mindful of humane frailty) that glory and riches were in the tabernacles of the righteous: but when we contemplate your miseries, Beloved Sons, we put so much confidence in your virtue, and Christ's defence, that we dare congratulate unto you plenty of triumphs. The Church well hoped indeed, that the mind of the most potent King, who of a Catholic wife wished to beget heirs, that might rule his Country Kingdoms, being mollified by the fighes of his Wives ✚ piety, would permit the dowry of royal wedlock to be the liberty of faith: but now the vows and counsels of your enemies are feared; and whereas the Orthodox religion is crowned with a royal Diadem in that most excellent Queen: yet there are not wanting those, which dare threaten imprisonments and punishments to our sons. We believe there are among you those, who desire to carry about in your own body the mortification of jesus Christ, and would contemn the blandishments of pleasure, and titles of ambition, in comparison of the butchery of hangmen, and ignominy of bonds: yet if any be there, who are possessed with a desire of the prosperity of the present Church, we desire they should take notice, that the Pontifician charity is wondrously solicitous of their safety, No one duty is of us omitted, which may convert the menacing cloud of the growing tempest, into a wished calm of consolation: yet if Hell enlarge her mouth, and mortal cruelty thirst after the blood of Martyrs, ye ought to be armed with the invincible buckler of a good resolution, and meditate of Heaven in the prison, of a Crown in the Rack, of immortality in death. Among the British Rocks of their shipwreck religion, Christ's Cross hath been a Plank, and hath brought you into the haven of your desire. This Cross you must embrace, by the virtue whereof the bitterness of punishments is sweetened. Consider beloved Sons in what station ye stand, and to whose eyes you are made a spectacle; the Angelical Legions do flutter about you, which receive in their golden viols the desires of the faithful, and present them at the sanctnarie of the mercy of the Omnipotent; heaven gates being set open, Christ not only a beholder, but a Rewarder, showeth you the sacred triumphs of your Citizens, whom purpled in their own blood, England hath brought into the heavenly assemblies. The anxious prayers of the mournful Church desire of God for you the spirit of charity and fortitude. The Counsels of the Apostolic Senate, and the prayers of Christendom, take care of your safety in so large a theatre of heaven and earth; what rigour of your constancy, what sublimity of a triumphant mind becomes it you to have in you? The Counsels of your Predecessers have been in the like jeopardy, the lights of the holy Ghost, and the Armour of light be your wise Oracles, and your actions the examples of fortitude. And if violence preceded so far, as it compel you to that permitions and unlawful oath of Allegiance of England; remember, that your prayer is heard of the whole assembly of the Angels beholding you, and let your tongue clean to your gums, before you cause the authority of blessed Peter to be diminished with that form of Oath. For that is not all, that fidelity be kept unto the King: but that the sacred sceptre of the Catholic Church be wrung from the Vicars of God Almighty; that which our Predecessor Paul 5. of blessed memory, in so grave a deliberation decreed, that ought ye altogether to observe, as the Decree of truth. Beloved sons, this Tribute, due to the Prince of the Apostles, no threats of men, or flatteries, aught at any time to extort from you; they that persuade you otherwise, those prophecy unto you a lying vision, and a fraudulent Divination. For sooner ought the sword of the mighty to take away from a Christian man his life, tken his faith. Yea if an Angel from heaven teach you otherwise, than the Apostolic truth, let him be accursed. We in the mean time will entreat the Father of lights, that he suffer not the heart of the English King to be blinded, who shall certainly learn, how great credit is to be given to the Catholic subjects, in those things, which you may promise; who lest they should make themselves liable to perjury, they had rather breathe out their spirit, than their voice. But that your virtue may be found more precious than gold, which is tried in the fire: teach that kingdom, that there is not such force in the cruelty of enemies, that it is able to extinguish the eternal fire of charity in your hearts. Pray for them that persecute you; humility, patience, concord, fasting, prayer, are your weapons, which in the cruel conflict ye ought to draw forth, that the Palms of eclestiall triumphs may flourish in your hands. For seeing Blessed Peter was forbidden to smite with the sword, the cruel assailants of Christ: we exhort you, having the prejent good of the Church before our eyes, that in the mean time you think the thoughts of peace, and that ye pray for eternal life even for the King, while he takes away your mortal life. So must the soldiers of Christ make war under the banner of the Cross, the mouth of them, that speak wicked things, shall be confounded, seeing ye know not to hate those, who torment you. But the Lord, who is able to turn your sorrow into joy, shall be at your right hand, that ye be not moved, and may not forget his Testament, wherein he hath be queathed the inheritance of the Kingdom of heaven to his imitators. Let us embrace you in the Arms of Apostolic Charity. Beloved sons, to whom we promise the Father's patrociny, and most lovingly bestow our benediction. Given at Gome: St. Peter. under the signs of the Fisher. May 30. 1626. the third year of our Popedom. THE BAITING OF THE POPE'S BULL. ✚ EVer bless yourself, when you see the Pope's Cross. This is the beasts Mark, Reuel. 13. 17. It usually stands in the forefront of mischief, Reuel. 17. 5. like Mystery in the Whore's forehead. Under this standard, the Beast warreth against the Lamb. Without this Mark, Reuel. 13. 17. none may buy, or sell; as by the Bull of Pope Martin 5. prohibiting Wickliff and Husse, and others of the same faith, this liberty of common commerce, or trade. The like prohibition was in the Bull of Paul the third, against K. Henry 8. for shaking off the Pope's yoke. And Innocent 3. in the Lateran Council, grants a special Indulgence to all his Catholics thus signed, with the sign of the Cross; as the special badge of difference, between Rome's Catholics, and Heretics; as if no Catholics, that want and do not avow this mark. Also Pope Clement the 6. in his Bull willed, that all, thus signed, should have power to deliver, two or three friends out of Purgatory. Wondrous feats doth the Pope with this mark; no less than Conjurers do with the name of jesus. And among others, this is not the least, that by the hanging out of this sign, he blinds the people's eyes, that they cannot so easily espy, where the proud Antichrist dwells. Like as when a Spanish Pirate hangs out an English flag. In brief, this Mark notes that religion, whose mother is Ignorance. Ignorants write their mark, in stead of their names. And to know whose Mark this is, lo, here the name subscribed. Pope Vrban 8. POpe is a title signifying father, and being appropriated to the Pontise or Bishop of Rome, who alone is so entitled, it notes the great Antichrist. The Pope, as much to say, Math. 3. v. 9 as the Antichrist. Christ saith, Call no man father upon earth. The meaning is, call no man on earth such a father, as the Pope challengeth to himself, namely, Papa, that father, who as supreme over all other fathers, will, and must be honoured, and obeyed. Yea he will be such a Papa, or Father, as unto whose beck, is subordinated and limited that obedience, which all do owe to our heavenly Father. They must no further obey God, than the Pope alloweth: for even the sacred Scriptures themselves, the only rule of our obedience to our heavenly Father, are so locked up in the Cabinet of the Pope's breast, that they may yield us no other sense, but what his key openeth, as is intimated in the Bull of Pius the 4. affixed to the Trent Council, super formâ juramenti professionis fidei, ad perpetuam rei memoriam. So that not our heavenly Fathers own commands may be of force, where the Pope's Countermand cometh with a Non obstante. This is that Pope forbidden by Christ, thus to be called our Father upon earth. Yet ever since Boniface the 3. (who obtained of that Parricide Phocas to be the sole universal Bishop, and was the * See Platina Annot. in Bonif. 3. first that bore away the title of Pope from all other patriarchs, and Bishops, which ever since hath been entailed to all his successors, as their proper style quarto modo) hath that Antichrist tyrannised under this name of Pope, by virtue of his universal Fatherhood. Hereof we cannot have a more pregnant proof, than this present Bull as will appear in the further opening of it. This Pope, is Vrban the 8. a new name customarily assumed with the Popedom. And lightly they borrow such names, as are contrary to their natures. There have not been more wicked Popes, than the Bonifaces; nor more cruel, than the Clement's; nor more impious, than the Piuses; nor more noxious, than the Innocents'; nor more turbulent than the Urbans. As * French history. Vrban the 6. for his implacable furiousness, was called of the people Turban, a troubler. And such a Turban I fear we shall find of this urban the 8. as we may easily discern by the cloven foot of this Bull. The Pope's Bull is a prodigious or disastrous blazing star; it never appeareth, but it portendeth and bodeth some approaching fatality, to Princes and States. Only the Comet is but a sign, no cause of future events: but the Pope's Bull is not only a sign, but a cause procuring, and producing sad Accidents to ensue: To go no further than home for instances. To prepare away for the Spanish Invasion in 88 as an harbinger to provide them lodging upon their arrival on the English Coast, Pope Sixtus the 5 or if you will since sinque, (as having already cast the Dice for England) sends out his Balis declatatory, wherein he excommunicateth the good Queen Elizabeth of ever grateful memory, and absolveth her subjects of their allegiance, lavishing also, out of the bottomless bag of his Church treasure, plenary Indulgence to all foreign States and Princes, that would join their helping hand against England. Enough to set the whole Pontifician world about our ears, but that our heavenly Father showed himself more potent in blessing us, than the Balaam of Rome in cursing us. Also about the time of the Gunpowder plot, the Pope sent out his Bulls, Clement the 8. by name, as here Vrban the 8. they agree both in name and number, God grant they agree not in the nature of their mischiefesment us; See Tortura Torti. pag. 281▪ or God grant them all the like events, that formerly. Clement the 8. (I say) his Bull or Breeve, being in safe keeping with Father Garnet, and by him showed to Catesby, Conspectis illis semel, fundavit se statim Catisbeus, atque super illis omnes intentiones suas exedificavit ibid. by whom this business began to be brewed; while as yet the powder was but a soaking in the salt-peter tubs, he was so animated with the sight thereof, that he built and founded all his (otherwise perplexed and tottering) inventions upon those Breeves, wherein Garnet also was not wanting to obfirme him more and more: whereupon the learned Bishop inferreth; Ita omne malam à Brevibus, Breevia à Pontifice, so that all mischief is from Breeves, and Breeves from the Pope. These two instances may induce us to take better heed to this new Bull now in hand, and to consider, whether this Vrbanicall Breeve, may not bode at least the like imminent mischiefs to this land, that those did: And so much the rather, if we weigh all the concurring circumstances of the time. The Pope knows best, how to make his own benefit of others homebred hurts; his forces are the better united, and strengthened, by others divisions, and he well hopes to lick himself whole again, by others putrifying sores. And so much the more may the force of this Bull be feared, as not having so long horns, as strong sinews clossely compacted, like those scales of Leviathan. Or rather (lest the impression of fear might be a prevention of their purpose) it comes in, like the aspe presented to Cleopatra in a basket of figs, lurking under the green leaves, the biting whereof is not so sensible, as exceeding mortal. The judicious Reader may therein discern notable artifice, in tempering strong poison as it were in a pair of Italian or Spanish perfumed gloves. And were there nothing else, but that it comes from Rome: can any good thing come from Rome? from the Pope? Omne malum à Brenibus, Brevia à Pontifice. As when julian the Cardinal was much recommended to Sigismond King of Romans: he answered, Tamen Romanus est, yet he is a Roman. And a pestilent one too, witness that woeful overthrow at Varna, by Amurath, whereof julian was the chief cause, having persuaded Vladislaus unjustly to break the truce with the Turk. To say nothing of a peace now offered (as they say) between the adverse parties, but only this, that such a Treaty will very well suit, and serve this Breeve with occasion, as a mild open season helpeth physic, to work the more effectually. But we have not forgotten their Treaty upon 88 Nor are we so foolish, or weary of our lives (I trust) as with Cleopatra wittingly and willingly, to suffer ourselves to be stung with the Pope's Asp, in green leaves, whose womanish spirit, would otherwise have fainted to see her own death. Yea rather we know the nature of such Basilisks which a man espying first, before she him, the Basilisk dyeth, the man is preserved. Thus such prodigious Comets, may spend their malignant matter, and be frustrate of their force, and influence, where wise men make right use of them. Sapiens dominabitur astris: for as the learned Zanchy observeth well; Comets cannot cause, but may occasion only State-ruines, and changes; as when they inflame the air, Anima sequitur temperaturam cortoris, ut corpus aeris. the air men's bodies, the body's distempered work upon the mind; and all this, taking impression in the most delicate and tender bodies of Princes, working upon their spirits, causeth oftentimes such combustions, as hasten some fatal periods; while in the mean time, sage, and moderate Princes can easily prevent such importent operations; such, and no other is the malignant influence of Papal Breeves, which cannot possess generous Princes with an imbellious fear of such bruta fulmina, which cannot scare nor scratch any, but Brutes. The sword of good Laws drawn forth, well burnished, and brandished, to the cutting off but the main pipes, by which these poisoned waters of Marah, of working dissension between the head and the members, Prince and subjects, are derived from the Papal spring to his Cotholique sons, will through God's grace give a special defeat to whatsoever Papal design this Breeve clossely intendeth. As followeth. To his beloved Sons the Catholics of England. Having spoken of the father Papa, now to his sons: a father and son are of nearest relation, and this relation a strong combiner of affections, and ingager of mutual offices. Sons are either by natural generation, or by legal adoption, or by common appellation, or by spiritual generation; such here, in a spiritual meaning. As for the Pope's natural sons, those he calls his Nephews, Euphoniae gratiâ as it were a degree once removed. His spiritual sons we shall better discern of their kind, not only by their father, but by their mother, of whom they are begotten; namely the Church of Rome, which if it be that great Whore, described in the Revelation (as what more evident? he that runs may read) hence it appeareth how legitimate they be. So that in a spiritual and mystical sense, he may as well call these also his Nephews, as his sons. But in naming them sons, it imposeth on them that filial, or rather baby blind obedience, which none but such a father as the Pope, can or will exact of his children. This father if they obey not, above, contrary to God, they are none of the Pope's true bred sons. But to sweeten their rigid obedience, he styleth them his beloved sons; Yet rather loving, then beloved: for in natural affection, love rather descends then ascend: in this, contrary, therefore unnatural: I dare swear such babes more dote upon their father in their blind affection, than he upon them; all the world seeth what be the grounds and ends of the Pope's love to his sons. But to pass by that, he calls them the Catholics of England, all the rest then are Heretics. Pag. 303. Vincentius Lyrinensis. But Catholics they are not simply, but in the compound, Romane-Catholiques; a right Babylonish word: And such are no true Catholics, as the learned Bishop hath proved in his Tortura: for he is a true Catholic, that holds the Catholic faith, professed in all ages, according to the Scriptures: not he that holds faith none otherwise, but with limitation to the private sense, and meaning of the Church of Rome; such is a Romane-Catholique, no true Catholic. But to proceed. Beloved Sons, greeting, and Apostolic benediction. A Form of salutation, far unlike that of the Apostles, far from Apostolic. The Apostles, as Peter, and Paul, in all their Epistles write to Gods elect, to his Saints, by calling, recommending unto them grace, and peace in jesus Christ; that is a right Apostolic salutation. But in the Pope's salutation, nothing sounding to that of the Apostles, but the bare word Apostolic, which putteth the greater difference; for Paul and Peter came in Christ's name, the Pope in his own name; they salute the Saints with the the Grace, and Peace of Christ, he with his own Apostolic benediction. An other note of Antichrist, that cometh in his own name: john 8. v. 43. As Christ said to the rebellious jews, If another come in his own name, him will ye receive. Now he comes in his own name, that comes in his own usurped authority, as here the Pope doth, with his Apostolic benediction: Yea although the Pope pretend, and claim never so much to be Christ Vicar, and so may seem to come, not in his own, but Christ's; name: yet usurping that power, which Christ never used, as contrary to the dispensation of his ministry; (The Pope's power being to erect, and support an earthly Monarchy, whereof he may say, Dan. 4. v. 30. as that proud King: Is not this great Babylon, which I have built for the honour of the Kingdom, by the might of my power, and for the honour of my Majesty?) he therefore cometh in his own name. So here: His benediction is of himself, who in this Breeve calls himself, that Apostolic one; such is his Apostolic benediction, to wit, Antichrists benediction. Thus in stead of Christ's grace, he hath Apostolic greeting▪ in stead of Christ's peace, Apostolic benediction: and to whom? not to the elect Saints in Christ jesus, but to the Pope's sons; not to the faithful in Christ, but to the Popes Catholics in England; such as his fatherhood goes about to strip of all the cognisances of Christ's faithful ones; who as they are truly faithful towards God, so they express the same towards man; and as to Christ in the first place; so in the next to the Lords anointed, their Liege Lord immediately under Christ. It followeth. Terrene felicity is not always the benefit of heaven, and the patrimony of piety; for the Church seeing the peace of sinners, hath often found by proof, that the power of mortals is the stipend of impiety: Wherefore we prefer the chains of Martyrs, before the spoils of the triumphant; and the King eternal promiseth heavenly principalities, not to them that trample the laws under their prood foot, but to those that suffer persecution for righteousness sake. Answer. NOt to insist upon every particular, but noting by the way throughout, the Pope's egregious hypocrisy and profaneness, in perverting and abusing the Scriptures, and the sacred name of God: we will touch only upon the principals. Only by the way, how doth the Pope come to put a difference between terrene felicity, and the benefit of heaven? seeing that all the benefit he either hath, or can hope for of heaven, is his terrene felicity. This is the Pope's heaven upon earth; this is his Peter's patrimony, which in his own papal sense, is far from the patrimony of piety. Or what hath the Church of Rome to do with peace? what peace, she see●h the peace of sinners: A phrase borrowed from Ezechiel 13. 16. And it agrees well with the Pope; For as those false Prophets saw visions of peace, where there was none: so the Pope. Is he about to stir up rebillion, and speaks he of peace? Or what peace can all popish doctrine, put together, give unto a poor sinner? None at all. For either they puff a man up with pride, or possess his heart and conscience with fearful perplexities. Peace it giveth none, neither in life nor death. But pass we by that too. The Pope here making mention of Martyr's chains, cannot but put us in mind of Father Garnet, & that damned crew, Rome's Martyrs: and so may give us, (not without just cause) strongly to suspect, there is some exploit towards, which his Holiness by subtle insinuation animates, and arms his sons unto; whereby though they should at the worst miscarry, yet they should merit no less than the honour of Martyrs, such as father Garnet, for abetting the Powder Treason, hath attained to, in Rome's Catalogue of holy Martyrs. Again; speaking of those, that trample the laws under their proud foot: here he subtly glanceth at Christian Magistrates, to aggravate their subject's hatred against them, as proud violators of the Laws. But what Laws? God's Laws, or man's Laws? God forbid. But it sufficeth if they trample upon the Pope's laws, to expose them to the just hatred of their people. But if the Kingdom of heaven, and the Principalities thereof be promised, not to the violaters of all laws: what part then hath the Pope therein, who is the arch contemner of all laws, can break them at his pleasure without check, can dispense even against the Apostle? In a word, 2 Thess. 2. who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that exlex, or lawless one? Let him make much of his earthly principality, for part of those heavenly (according to his own speech, according to his own practice) he hath none. Which no doubt is the reason, that he so labours tooth and nail to have his heaven here, upon earth, turning his Church militant into Triumphant; as in that * S●xti de electione cap. 17. lib. 1. ut vero circa regimen. etc. irrefragable decree of Pope Nicholis the 3. verifying to an hair that of the Reuel. 18. verse 17. I fit a Queen etc. only militant against Christ and his word, against Kings and Princes. This is that which he adds, But to those that suffer persecution for righteousness sake. And who are they I pray you? namely such as suffer for treason and rebillion against their Prince, such as seduce the people of the land, Noble, and base, to acknowledge, and admit a foreign power above their own Prince, as we shall see further anon: To suffer for these nefarious impieties, is, with his Holiness of Rome, to suffer * Though Ga●net himself confessed under his hand to a private friend, lamenting his wretched estate that not now for religion, but for treason, he must dye as a thief or malefactor. Tortura Torti. pag. 289. for righteousness sake. o blasphemous mouth! o whores forehead! that dares so diabolically, and shamefully profane Christ's sacred words. Woe be to him, that thus calleth evil good, and good evil; that putteth bitter for sweet, and sweet for bitter; that turneth the truth of God into a lie, putting rebellion for righteousness; that dare thus make a mock of sacred Scriptures. Call you this Christ's Vicar? Nay, tell me, is not this that scarlet coloured Beast, full of the names of blasphemy, Revel. 17. 3. for to fill up the measure of this shameless blasphemy, he goeth on. This truth derived out of the treasures of antiquity, into the earth, the Apostle considering, did not only not cast away his hope, but was supper abundantly joyful in all the tribulations of the faithful; for they which are accounted worthy to suffer reproaches for the name of jesus, those seem to possess the * Tesseram, It signifieth also a token of Lead, (like that affixed to the Pope's Bull) given to such poor as are to receive the dole. But this suits not so well with the Pope's sense here, unless she mean his Leaden Tessera tied to his Bull; for else he should make heavens Diadems not a matter of Dole, to be received of favour for a leaden token, but of debt as purchased with golden merits. bill of exchange of God's love, and abound with that price, wherewith they purchase the diadem of eternity. Answer. STill the Beast, full of names of blasphemy, all along; He addeth the example of the blessed Apostle, in rejoicing in his sufferings. This truth. What truth? that to suffer for Treason, for rebellion, is to suffer for righteousness sake? surely your Holiness must either egregiously equivocate, meaning by, for righteousness sake, to suffer righteously, or justly for Treason, and the like, as the penitent Thief confessed on the Cross: or else you go on most shamelessly to blaspheme. But out of what Treasures of antiquity (I pray you) it this truth of yours derived into the earth? * From your Church treasure no doubt, so well stored with works of supererogation in this kind, such as God's law never commanded, but contrarily hath expressly forbidden. Reu. 8. 10. 11. or when? when Terras Astraea reliquit; in that age, when truth forsook the earth (Rome) and went into heaven, than succeeded this truth of yours in stead thereof. Or when that great Star called Wormewoode (a true type of your Luciferian Apostasy) fell from heaven, which so imbittered the waters of the sanctuary, that many thousands have died thereof, after which followed a great eclipse of the heavenly bodies, even to a third part of their light; which by degrees at last (as in the next chapter; for so in that book is described the gradual growth of the Mystery of Iniquity) through the smoke of hellish doctrine, ascending out of the bottomless pit, were wholly darkened through your Egyptian Church, as we see this day, the Sun shining only in Goshen by the beams of the Gospel: then, then (I say) began this Roman Catholic truth, to be derived into the earth, from no other treasues of Antiquity can you derive it. We know what a treasure you have of Antiquities: but we have upon better search espied your Gibeonitish juggling, pretending unto us, you come from far, with your old shoes, torn bottles, and mouldy bread. Or tell us out of what Antiquities or Monuments, even among the heathen Grecians, or Romans (with whose old superstitions notwithstanding, & idolatries you fully symbolise, only you are more gross, and mad upon your Idols, than ever were they) yea fetch us (if you can) some Antiquities out of the Turkish Koran, that hold this Roman truth, that a subject playing the Rebel, and Traitor against his Liege, and lawful King, and suffering death for the same, did, as an holy Martyr, suffer for righteousness sake. No Heathen, but abhorreth this cursed truth of Rome. Or if ye will needs plead antiquity for it, take it then: we yield you, this truth came from the old serpent, who was the first, that moved mankind to rebel against his King, in disobeying God's commandment: Here is antiquity for you. But will you hereupon infer, that the punishment of the serpent is for righteousness sake? yet this antiquity was but in fact: the old serpent durst never avouch it for a truth, but it lay antiquated, and buried in the ashes of hell, until the Pope, and his society of Jesuits of latter times, raked it up again, and with the force of Apostolic power, armed with fiery arguments, have persuaded their (first blind folded) vulgar, that this is a truth derived from the treasures of antiquity, that to suffer (as Roman Martyrs do) for treason, and rebellion, is (with the Apostles of Christ) to suffer persecution for righteousness sake. But what is their reward for all this suffering? yes, saith the Pope; for they which are accounted worthy to suffer reproaches for the name of jesus. Stay; A man by this phrase (Accounted worthy) might take the Pope for a piece of a good gospeler, in the point of justification unto eternal life: for this is the holy Ghosts usual phrase, to say, They that shall be accounted worthy of that life; not, They that shall be worthy thereof. But this account, here mentioned, is not according to God's account, but the Pope's account: such as the Pope accounts worthy to suffer reproaches for the name of jesus, to wit, for his jesutish doctrines, teaching the lawfulness of rebellion against Princes. For under this name of jesus, doth that society of the Jesuits the more easily play the judasses', as he did with Hail Master; no man easily suspecting, that there should be the least affinity between that sweet saving name of jesus, and the massacring Abaddon, or Appollyon. But the reward of such is, They seem to possess only. The Pope dares not say, They do possess it, etc. for then he should seem to grant the certainty of salvation, if men in this life were in possession of it. But he must not overthrow that Canon of Trent, which dischargeth a sulphurous Anathema, against the doctrine of the certainty of remission of sins, as an Arch-enemy undermining the golden mines of his Purgatory. Well, what seem they to have? The bill of exchange of God's love, and abound with that price, wherewith they purchase the Diadem of eternity. Here the Pope falls down right upon his doctrine of self * By this Tessera or Bill of exchange, is clossely involued Rome's merit ex condigno: for as the Bill of exchange is reckoned of equal value with the sum, or debt to be received, or by the proportion of condignity, or equal worth on both sides: So Rome's merit of condignity is such, as whereby they claim heaven as due debt, their merits being condign, or of equal worth to it, as the price is to the purchase as the Pope here expresseth. merits, so derogatory from, yea, so destructory of that most precious, and pearlelesse ransom, paid for the purchase of those Diadems of glory: Although the Church of Rome makes little difference between Christ's paying of our debts himself, and his enabling us ourselves to pay them; saving that they choose rather to have the fingering of the money themselves, then to trust to Christ for the payment of it: As here the Pope, they pretend God's love, Christ's merits; but all is to enable them by graces infused (their Bill of exchange) to merit ex condigno the kingdom of heaven, or thereby to purchase the Diadems of eternity. Well; But o ye Pontificians, do you not teach that those graces of yours infused, may be altogether, and irrevocably lost? if then by the way as you are travailing to make your purchase, and so to take possession of those heavenly diadems, ye chance to meet with thieves, that rob you of your treasure, and take your purse from you: what will become of your purchase then? were it not therefore safer for you to follow Christ's counsel: Lay not up your treasures on earth, where the moth, and canker corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where it is out of all danger? what is this, to lay up for yourselves treasures in heaven? Is not Christ our treasure? Is not he in heaven? is not the laying up of this treasure for ourselves in heaven, our laying hold on Christ by faith? ask the ordinary Gloss In Goelo. 1. Omnem spem in calestibus ponite, Gloss, Ordin. lay up all your hope in heaven; fide gradientes, charitatem amplectantes, walking by faith, embracing charity: or following the Apostles practise 2 Tim. 1. 12. I know whom I have believed, and I am persuaded that he is able to keep that, which I have committed unto him against that day. Ask Lyra the meaning. Depositum meum etc. my pledge, that is, my reward, which by faith I have laid up to be kept with him, against the day of my dissolution, when my soul shall be glorified, & against the day of judgement, when my body shall be made immortal. So the ordinary gloss excellently: quia potens est Dominus Depositum meum seruare spe etc. the Apostle is secure in the hope and magnificence of his Saviour, because what he committeth unto him, is in safety, and that which he committeth unto him, is his salvation. This was the ancient Catholic doctrine of the Church to trust in Christ wholly for their salvation. But now from this ancient faith the present Church of Rome is utterly fallen; trusting herself for salvation, which being in her own custody, she confesseth, not without just cause, that she may come utterly to lose it. No doubt of that; yea they have altogether shut themselves out of the kingdom of heaven already by this their doctrine of justification, by their grace infused. For between faith and justification, they make such a separation, as they decree in their Trent Council, Council. Trid. sess. 6. cap. 15. & can. 28. that though by every mortal sin, the grace of justification received, is lost, although faith be not lost: calling it a Doctrine of God's Law, which excludeth not only unbelievers, but the faithful also (such as they call their fideles fornicarios, adulteros, molles, masculorum concubitores, fures, etc.) out of the kingdom of God. This is that doctrine of Rome's Apostasy from the faith, shutting herself out of God's kingdom, as having expressly renounced, and abandoned that faith in Christ, the only purchase of our salvation, as might more abundantly be showed. But this may suffice for the present occasion, so punctually offered by the Pope in this place, and that in his own express words, which no doubt were throughly scanned in his Conclave, between himself and his Cardinals, before they should come to see the light, as * Triplici nodo pag. 34. Paul the fifth confessed of the contents of his Breeve sent hither, Anno 1607. So that in nothing doth the Pope vary from himself, but in all points shows himself to be that great Apostate, that Antichrist, from top to toe. But to conclude this clawse; if Treason, if rebellion, if disloyalty of subjects against their Prince, whereat the Pope here aimeth, be so meritorious, as to purchase the Diadems of Eternity: then let no malefactor, never so notorious, fear hell or judgement, so he can but intile his villainies, as committed for the Catholic cause. The old heathen Rome had her * Culleus, a leather sack, wherein the Parricide was sowed close up and cast into the sea, as unworthy to touch any of the elements, that sought to destroy him, by whom he received his being: so he deserves not to breath in the air, that seeks to take away the breath of our nostrils, the Anointed of the Lord. Lam. 4. v. 20. Culleus for Parricides, but Catholic Rome his Diadems: would not this startle, and aston'd the very Indian, when he should be told, that the Kingdom of heaven is full of such graceless unnaturals, as for betraying their lawful Sovereign, their native sweet Country, for blowing up the beauty and glory of their Nation, yea of the whole world, at a blast, do now, reign in heaven, wearing eternal Diadems? would not he make a solemn vow never to come there? Nay more: would jesus Christ, trow you, trust such Parricides and Traitors to come near his person now in heaven, lest with judas they should again betray him, and with the jews and Romans kill and crucify him afresh? for how could he be persuaded, that such would spare his person in heaven, who accounted it the special point of their religion, to Martyr and massacre him in his members here on earth? or that they would yield obedience, and reverence to his Royail Majesty in heaven, that stuck not to deface, and defile his image, imprinted upon his anointed Vicegerents here below? Certainly that heavenly jerusalem is compassed with higher, and stronger walls, then to be scaled by such Giantlike assailants. Lucifer was cast out of heaven for his rebillious pride: and shall his sons think to gain heaven by the merit of their proud rebellions? Suffice it Cain, when his very conscience gave him to be a vagabond and exile from that city above, and justly for his bloody fratricide, he was the first, that founded and built a city on earth for his habitation. Cain was a figure of the Pope; and his city, of Rome, the Pope's eternal habitation. And for the Pope's diadems of eternity, Reuel. 9 we read of a certain kind of Locusts arising out of the bottomless pit, having a scorpion-like power to sting, yet whose power was limited, not to hurt, but only those, which have not the seal of God in their foreheads; which Locusts, like * Like the Cardinals round red hats, given them to ride abroad in pomp, to put them in mind to shed blood for the defence of their Roman Catholic faith. See Paeralcipomena to Vrspergensis, his Chronicon. horses prepared to battle, had on their heads as it were * Like the Cardinals round red hats, given them to ride abroad in pomp, to put them in mind to shed blood for the defence of their Roman Catholic faith. See Paeralcipomena to Vrspergensis, his Chronicon. crowns of gold. Such Diadem; may the Pontifician priests merit to wear, who not only resemble these Locusts, but are those very frogs spoken of, Reu. 16▪ 13, 14. which are unclean spirits, coming out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the false Prophet; being the spirits of Devils working miracles, and go forth unto the Kings of the earth, and of the whole world, to gather them to the battle of that great day of God Almighty. But pass we to the next. Indeed we had rather (being mindful of humane frailty) that glory and riches were in the Tabernacles of the righteous: but when we contemplate your miseries, Beloved Sons, we put so much confidence in your virtue, and Christ's defence, that we dare gratulate unto you plenty of triumphs. Answer. Indeed we cannot blame your fatherhood, ●o wish all prosperity to your Beloved Sons; and for yourself, and your triumphal chair, we are not ignorant how provident you have been in your Pontifical Decrees to estblish a triumphant state, in that your palace at Rome, to be free from all incursions and invasions, and that by your Apostolic irrefragable constitution. Only we cannot but admire to see how in the midst of all your Pontificial pleasures, and pomp, you can reflect the bcames of your contemplation upon the miseries of your afflicted Sons in England. But herein ye show the bowels of a father: But you are sensible thereof only in your contemplation. If you contemplate this out of some prophetical vision, foreseeing the calamities, which your son's impieties through your fatherly instigation, may further pull upon them, if they shall attempt some special service for your fatherhood, wherein they shall fail of their purpose: herein we desire, and heartily pray, you may be as true a Prophet, as Balaam was, who though you would never so fain, to obtain an housefull of gold, and silver, which you have formerly had out of England, yet the curse in the end shall fall upon your own Moabites. But if you contemplate and such great present calamity upon your sons among us, we are given hereby to perceive, that your holiness may err; unless you will excuse it, that you speak it by the figure Iroma: you are able to contemplate more herein, than all we can discern with open eyes. Yea on the contrary (whereof your holiness cannot be ignorant) your sons are so kindly entreated among us, as, though we might think thereby to win them the more to love us, and our religion: yet forasmuch as they are your holiness own sons (we mean the Jesuits, and Priests especially) the truth is, we have the more cause to fear them. We know of old what recompense to expect of the snake, if we foster him in our bosoms. Thus do your sons recollect their strength among us, and such virtue, wherein to repose your confidence. Hereupon it is (in plain truth) that your holiness dare congratulate to your sons such plenty of triumphs: you may be confident of it, so long as your frogs are suffered to frisk and range up, and down among us at pleasure, without control, in defiance of Laws and Proclamations, to seduce the King's Liege people, to increase their number daily, to strengthen their party, to weaken us by sowing their seeds of faction, that no less than a rich plenty of triumphs must needs ensue. But herein we comfort ourselves, that your Papal confidence in your son's virtue, is preferred before Christ's defence you set that in the first place; and surely if you had not more confidence in your son's virtue, then in Christ's defence, it were very small: for we know, that in Christ's defence you have no confidence at all: your own apostatised heart can tell you so much. Except ye trust at all in Christ's defence, because our sins have so much provoked God against us, and none more, then that your sons have been too indulgently entreated among us, not only to the damage, and murder of many souls, if the Lord be not the more merciful to give them repentance, to return to the truth; but to the endangering of this noble State, if the same our God no less mightily, then mercifully prevent it not. You know too well the Kings of Israeil are merciful Kings: but we know again, that many times pity, (though it is pity) yet being showed to Amileck and Aramites, may redound to the Author's hurt; witness these * King's of Israel On the other side, we know what Elias did, and afterward what Jehu did to the Prophets of Baal, and what a blessing came upon them from the Lord, jehues Sons sat upon the throne to the fourth generation, and had done longer, if he had not cleaved to the sins of jeroboam. And Jezabell, for all her vengeable malice, and impotent fury, yet could not wreck it upon Elias, though one single poor Prophet, no more than the Pope with all his pontifical, and imperial power could prevent poor Luther of dying peaceablely in his bed; so miraculously mighty is the Lord in preserving his poorest servants, that are zealous for his cause. If we show the like zeal now in this frozen age; we may with comfort hope for the like blessing, and protection. Then put you never so much confidence in your son's virtue, our confidence shall be in the defence of Christ, whose cause we defend: and so we doubt not, but (through Gods never failing goodness to his people) all you confidence, and daring promises of plentiful triumphs will vanish into the air, whereof they were engendered. It followeth. The Church well hoped indeed, that the mind of the most potent King, who of a Catholic wife wished to beget heirs, that might rule his Country kingdoms; being mollified by the sighs of his wives ✚ piety, would permit the dowry of royal wedlock to be the liberty of faith; but now the vows, and counsels of your enemies are feared, and whereas the oxthodox Religion is crowned with a royal diadem in that most Excellent Queen; yet there are not wanting those, which dare threaten imprisonment, and punishments to our sons. Answer. YOu mean the Church of Rome; & what may it not hope? yet against your hope, the prayers of Christ's Church are never wanting, for the frustrating of your fairest hopes. Our Church in particular publicly prayeth. That it may please God to bring into the way of truth, all such as have erred, and are deceived. And in another prayer, for the whole estate of Christ's Church, in the end of our Communion book: We beseech thee o Lord to reduce all such, as be yet ignorant, from the miserable captivity of blindness, and errors, to the pure understanding, and knowledge of thy truth: that we all with one consent, and unity of mind, may worship thee our only God, and Saviour. And for our King, blessed be God, his heart is established upon firmer grounds, then to be removed from that true faith, wherein he was bred, and brought up, so easily as you hoped: yea that piety, which with your solemn Cross you have so crowned, our hope is, that his Majesty may in time by God's grace so purify, and perfect, as that royal Queen shall account it the most rich dowry of her wedlock, to be made partaker of the liberty of that faith, which her Royal husband professeth, See for his Monuments in Rich. 2. that so they may long enjoy a sweet social conjunction, as in their affections, so in their Religion. If that noble Lady Anne, Sister sometime to Wenceslaus King of Behemia, being married here to Richard the 2. King of England, and that in a deplored time, when the Kings of England were overawed by the Pope's usurped power, being tyrannised over also with that spiritual Egyptian servitude; if she (I say) by the means of this marriage, coming, and living in England became so happy, as to be made acquainted with the Gospel of Christ, which she had, written in the English tongue, namely, the four Evangelists, with the Doctors upon them, in the reading thereof she was daily exercised; and so by this means also many Bohemians coming hither into England, coming to the sight and knowledge of Wickliff's works, conveyed the same into Bohemia, whereby a good foundation was laid of planting, and so establishing the true religion there: what hopes then may we perceive of this our noble Queen, who being married to such a royal husband, who is not only in title, but in realty, Defender of the faith, yea a Prince, who is excellently able to work upon such a noble disposition, by infusing into her the seeds of the true Christian faith? that so not only herself may become a sound Protestant, but by the blessing of God, this religion may from so noble a root, multiply and branch itself into those her father's Countries also; so that when they shall taste of the clusters of Chanaan, growing by the means of this blessed vine, her father's house may then bless the time, that ever she was transplauted into so happy asoyle. The Lord bring these fair blossoms of our hope to a timely maturity: as your Pontifician hope is herein already (blessed be God) blasted in the bud. And the same God, See for his Monuments in K. Edw. 4. p. 366. that prevented that intended massacre of Religion in Bohemia, by the death of the King Ladislaus, at whose intended marriage with Magdalene the French Kings Daughter of Prague, where, and when the confluence of so many Pontifician States should have been, the massacre should the more easily have been effected: that God hath, and will (we trust) ever preserve this his true religion professed in England, and that by preserving the life of our gracious Sovereign long amongst us to his glory, and his Churches good, maugre all Pontifician hopes of the contrary. But it should seem the Pope's hopes are turned into fears: but now (saith he) the vows and counsels of your enemies are feared. Whom doth he mean here by enemies? Surely, by coherence with the premises, he must needs mean the most Potent King, of whom he spoke in the former part of the sentence. And certainly in nothing shall our noble King show himself more Posent, then by rooting out of his Dominions all Popish Priests, and Jesuits, and by establishing in unity of doctrine, that Religion, which for these many years hath been so happily maintained therein. Herein, herein stands the potency and security of our Most Potent King: The establishing of true religion, is the establishing of the King's Throne. It were happy if other Kings in Christendom had their eyes opened to see their miserable thraldom under the Pope's yoke, and upon what a tottering foundation their Kindomesstand: where Papal authority, and jesuitical doctrines take place. But here we may not pass over, that he faith, Your Enemies. Who? or whose enemies? what? the King an enemy? to whom? to the Pope's Sons here in England: what? to the Priests, and Jesuits in England? There were some reason why the King should show himself an enemy to these: for who are more mortal enemies to the King and his Crown: then they? But it is plain by the sequel, that he meaneth chiefly here such Catholic sons of his, as are, or at least ought to be true subjects to the King. Lo here then Pontifician malice. The Pope doth here most subtly insinuate, that the King is an enemy to all those his subjects, who are Roman Catholics. Enough with such a brand, to kindle the flames of hatred, and rebellion in such subjects against their King, while the Pope thus blows the bellowes. But wherein is the King an enemy? to their persons? no: but to their religion, which is enmity against God, and the King. But the Pope feareth the King's Counsels. Now the good Lord so direct the King, and bless him in all his Counsels, that they may more, and more be matter as of fear to the Pope, so of joy, and comfort to himself, and all his People. But he fears also his enemy's vows. What vows? For toleration (forsooth) of the Pope's Orthodox religion, If Orthodox, then ought it not only to be tolerated, but publicly embraced, professed, avowed. But if it be (as it is) the Antichristian, Babylonian, Apostatical, idolatrous religion of Rome, that Where of Babylon: then no vows, ought either to be made, or much less kept, for the tollerating of such a religion. It is against our vow in baptism, wherein we disavow the Devil and all his works. and therefore all doctrines of Devils. A precontract with our spouse Christ, disannulleth all after contracts with Antichrist, with a harlot: Yea vows made against God and his word, are ipso facto void, and become a mere nullity. And if the Pope at his pleasure can dissolve all lawful vows, which being duly made oblige men inviolably to keep them: hath not God himself power to disannul all impious vows, which are made to maintain the religion of Antichrist? Therefore, the Pope must give us leave herein not to give credit to his Holiness complaint; which, howsoever, we know to be most unjust. And whereas the Pope calls his Religion orthodox: let the contents of this Bull witness. We need go no further for proof. Ipse dixit. Yet you complain, that notwithstanding your orthodox Religion (a forcible argument, if it were rightly applied) your sons are threatened. You are sore hurt: you know full well that threatened folks live long. But here we cannot but put your fatherhood in mind of your forgetfulness. A little before, you contemplate your son's miseries; and now is all come but to a bare threatening? we looked for a storm, and behold but a cloud; for fire, and lo, but a little smoke: only we may hence observe, what punctual intelligence your vigilant sons give your fatherhood out of England. There stirs not a Mouse, but you hear of it: unless you have it by some special revelation, reflected in the glass of your contemplation, as your Saints know all is done here below, by the perspective Glass of beatifical vision. Or else happily you have it by the spirit of Prophecy, as conjecturing what afterclaps, or prognosticating what storms this Meteor of your Papal Breeve might engender in this our Northern Climate against your Sons, when once they should be so possessed with the malignant influence thereof, as refusing to take the oath of Allegiance, they should not only incur a threatening, but of congruity, yea condignity merit both imprisonment and punishments. But our hope is, that Non obstante your peremptory Bull, they will show themselves such true hearted Englishmen, that they will not deserve in that case, so much as a threatening. But you add. We believe there are among you those, who desire to carry about in your own body the mortification of jesus Christ, and would contemn the blandishments of pleasures, and titles of ambition, in comparison of the butchery of hangmen, and ignominy of bonds. Yet if any be there, who are possessed with a desire of the prosperity of the present Church, we desire they would take notice, that the Pontifician charity is wondrously solicitous of their safety. Answer. PAuse a while. Here is some deep matter sure: here is some deepness of Satan, for some Lyncean eyes to discover. No doubt his Holiness is great with child, ready to be delivered of some Monstrous birth; only he wanteth some masculine Midwife to help at a pinch. To which purpose, behold here a most pernicious clause, closely, inciting such as are of a more jesuited spirit, to the attempting, of some facinorous, and audacious fact, worthy the butchery of the Hangman, or the ignominy of bonds. As the Poet spoke, but in a far better sense, than the Pope: Aude aliquid brevibus Gyaris, & carcere dignum; he meant it by daring to write of the touchy vices of the lawless times, wherein he lived. Would to God Pontifician attempts were no worse than so. But whatsoever shame or sorrow their attempts shall make them worthy to suffer; they are to have a special respect unto the reward, to wit, the Pontifician charity, which will make a full amends for all; his fatherhood being so wondrously solicitous of their safety. What is the matter? some difficult enterprise, full of danger (it seemeth) to the Actor. In regard whereof the Pope, is no less sollicitious (I wis) then a natural father, whose son being about to encounter some hideous monster, or to attempt some Herculean labour, is very solicitous, and anxious of the event, so full of danger to his beloved son: Only here is the difference: a natural father in that case would use all his power to dissuade his son, yea upon his blessing to enjoin him not to hazard his life in such a desperate adventure: but the Pope on the contrary, animateth, and inciteth his sons, by all persuasive arguments, not only of profound insinuation, but of professed approbation, to undertake some desperate enterprise. And enterprises of that nature (be they at all adventure what they will be) we may boldly abide by it, that howsoever they may endanger the life of the attempter, certainly they do actually destroy the soul of the achiever. But the Pope is so wondrously solicitous of their safety, that perhaps in case of extremity, if they should chance to dye in hot blood unconfessed, he will, as Pope Clement in his Bull at his jubilee, command the Angels to take their souls out of their bodies absolved, and carry them strait into the glory of Paradise, and not so much as one touch at Purgatory by the way. Only here is one item more (by the way) what they do, it must be as that of judas, speedily done, intimated here by desire of the prosperity of the present Church. Present it must be; and rather than the Pope will want matter to animate some desperate son or sons hereunto, besides earnest desire that they should take special notice of the pontifician charity, so wondrously solicitous of their safety: he prefixeth a most horrible Pontifician blasphemy, comparing such his Martyrs to the blessed Apostle, whose * 1 Cor. 4. v. 10 saying the Pope here usurpeth, and shamelessly perverteth; and their just sufferings (whether for treason, murder, or rebellion) to the mortification of jesus Christ. Now the Lord jesus destroy thy blasphemous mouth, o Antichrist. But he proceedeth. No one duty is of us omitted, which may convert the menacing cloud of the growing tempest, into a wished calm of consolation: yet if hell enlarge her mouth, and mortal cruelty thirst after the blood of Martyrs, ye ought to be armed with the invincible buckler of a good resolution, and meditate of heaven in the prison, of a crown in the Rack, of immortalitiain death. Answer NO one duty is of us ommitted. The Pope here gives us to understand, for an undoubted truth, but implicity, that his sons here in England at this present (his Jesuits, and Priests) are wondrous busy and industrious, labouring tooth and nail, with heave, and shove, to advance forward their mischeifeous plot in hand. For [By Us] implieth the Pope the Arch-Agent, and with him all his active Instruments both at Rome and in England, which have their motion from his hand, and are actuated by that their Head. So that this testimony from Rome seems to confirm the common rumour here, that his most white Sons sit in Counsel every day; that, what they conclude, is forthwith put in execution; that, all the exorbitant motions we see in the world, proceed from the wheel, which these Engineers secretly, and imsensibly turn about. So that what Archimedes did by the clean strength of his ingenious Art, no less admirable, then commendable for the defence of his City, and Country against the Romans: that do this viperous brood by their Art infernal, no less detestable than damnable (infused into them by that Roman Architect or chief machinator of all mischief) to betray their own dear Mother Country into the hands of Rome, into the paws of the Beast, and into the claws of the Eagle; even into the merciless cruelty, and tyranny of the Pope, and his most Catholic Son: so that in very truth, themselves are the men, that work themselves daily into the fruition of the calm of their wished consolation: and poor we on the other side abide expecting, till the menacing cloud break forth into a tempest upon our heads. We as silly birds, like the Done without heart, sit, and look on, till the fowler spread his net over us; or like the foolish * The Trout. fish, which beaking herself near the bank, suffereth the fisher to tickle, and handle her lightly, till at length he gripes her fast, and flings her on the Land: shall we thus suffer Rome's Fishers to play, and dally with us, till by their smooth flatteries, they have with a sudden unexpected jerk cast us out of our fresh pleasant rivers, that they may presently unbowel us, and put us into their hot boiling pan, and so devour us? shall thus the thief be so vigilant, Vt iugulent homines surgunt denocte l●trones: Vt teipsum seruos, non expergisceris? See Morrisons Travels in the survey of Rome. rising by night to kill men: and shall not honest men awake, to preserve themselves? Hell no doubt enlargeth her mouth, as waiting for the event of her Sons deep designs, and machinations, that she may devour such a precious morsel, as England is. This Hell is Rome, or rather the Pope's Palace there, from whence, through the Gate-Portusa, a fair way leadeth down to a place called * The valley of Hell, to which place a direct way leadeth from the Pope's Palace, near unto it. the valley of Hell. It is a pregnant emblem of the Papal state. But the Pope here, by his very mentioning of Hell's mouth enlarging itself, doth from hence fetch fire, to inflame his sons with a more violent ardour of hostilitye, telling them that they ought therefore to be armed with the invincible Buckler of a good resolution. But that he should withal impute unto us mortal cruelty, thirsting after the blood of Martyrs,: we cannot choose but take it for a fine frump, or rather for the Sardenian laughter, a most bitter taunt. We cruel? unless by showing mercy to the Pope's white sons, we are therein most cruel to our own selves, and so may prove ourselves to be the Martyrs, whose blood that purple whore so thirsteth after. Or do we thirst after the blood of Martyrs? doth the Pope imagine so, because England never since Queen Mary's days so much as tasted any such like drink, that now after so long abstinence, it should be so thirsty? but what Martyrs? if he mean Romish rebels, traitors, murderers, factious seducers, and the like: cannot our just laws (which at first by such villainies were forced to be made, and now by the like your Romish attempts are a fresh justly enough provoked to be executed) punish such miscreants, but you must charge us with mortal cruelty, as thirsting after the blood of Martyrs? such Martyrs of yours, as justly suffered death, for their many treacheries, and treasons in that good Queen ELIZABETH'S reign, against her Royal person, Crown, and Realm: far unlike those Martyrs of Christ, which suffered fire and faggot in Queen MARY'S days, for the Gospels' sake. Or your late Martyrs, Garnet, Catesby, Piercy, Se Dr. Carieton Bp of Chichester his thankful remembrance of God's mercy worthy to be put in better practice. Digby, Tressam the two Winters, the two Wrigh●●● Rookwoad, Grant, Koyes, and Faux, those hellish Conspirators in the Gunpowder-treason. These be your Martyrs: yet call ye us cruel for executing but justice upon such malefactors? We know you pretend, you exclaim, you suffer for religion, and therefore Martyrs. So did the Donatists in Saint augustines time, who being justly punished by Imperial Laws, for maintaining their schismatical factions, and see ducements, complained they suffered Martyrdom: whom Saint Augustine reproveth. Hoc putant esse signum, etc. The Donatists account this to be the mark of a true Christian, if he do not practise, but suffer persecution: But let them (saith he) ask of the Apostle, what Church Sara figured, Aug. Bonifacio viro militari Epist. 50. when she persecuted her bondmaid. Surely in Sara, the Apostle saith, that the heavenly jerusalem, to wit, the true Church of God, was figured, which afflicted the handmaid. Si autem melius discutiamus etc. And if we better discuss the matter, the handmaid did more persecute Sara, by her insulting, than Sarab her, by hampering: for Hagar did injury her Mistress, Sara disciplined her for her pride. A pregnant parallel to this purpose. He that is a Servant, that aught to be a dutiful, and peaceable subject, playeth the insolent rebel, denyeth obedience, and subjection to his rightful Sovereign: the Sovereign by just Laws chastiseth such a rebel: whether of these is the Persecutor? whether of these is the Martyr? for nor paena, sed causa facit Martyrem, Aug. not the punishment, but the cause maketh the Martyr. But Pontificians suffer for Religion: for what Religion? not that of Christ, but for that, which is flat rebellion against Christ, and his Word, which straight commandeth loyalty, and subjection to Princes, and Magistrates. In that sense Popish Traitors may be said to suffer for Religion, such a Religion, which is so combined with rebellion, that they can neither be divided, nor yet distinguished: so that not unfitly in this place (so much doth the Pope recommend and mention his Martyrs in this Breeus) may we rank them with those Heretics called Martyriam, whom Saint Augustine joineth with the Satamani, in his 57 cap. de Haeres: These Martyriani were so called, for honouring one of their sect put to death by Luppieianus a General, as a Martyr of God, and Christian faith: with these consented the Satanici, or Satiniant, who worshipped Satan, as the Moderator of all their actions, whose manners Saint jude describeth. These also were consociated with the Euchitae, who despising labour, were all for praying, from whom the whole rabble of Monks derive their Order, But how far the Pontificians symbolise with these, let their own doctrines, and practices witness. But howsoever the great Vulcan of Rome here plyeth his Forge, he beats, while the Iron is hot, to frame a complete Armour for his Sons, and an invincible buckler of a good resolution, concluding this clause with a rhetorical gradation, that neither the prison, the rack, nor death itself should daunt them. But when you Pontificians begin to call to arm against us, your pretended enemies: is it not high time for us to leave our dallying, and in good earnest to buckle on our armour against your intended mischiefs? It followeth. Among the british rocks of their shipwreck religion, Christ's cross hath been a plank, which hath brought you into the Haven of your desire. This Cross you must embrace, by the virtue whereof, the bitterness of punnishments is sweetened. Answer. IF the Pope here did rightly apply Christ's Cross in that sense, whereof the Scriptures spoke, namely as it is taken for the conformable sufferings of Christ's members: then might we of the Church of England take up this speech, and say, that by the Cross of persecution in Queen MARY'S days, we did swim from the shipwreck to the shore in Queen ELIZABETH'S time; the blood of Martyrs in that time being the seed, whereof this our Church, by the gracious dew of heaven, and plentiful showers of preaching, is sprung up and increased to a most fruitful harvest: and other shipwreck religion we know none, but your Pontifician Religion, which is a total apostasy from the faith of Christ, wherein you have too many confederates every where. Your own Apostate Marcus Antonius de Dominis, Archbishop of Spalatum, whose Italian spirit being mixed with your Roman, would not suffer him long to abide in the truth, which for a time he embraced among us: he can tell you of Romish Rocks, of Christian shipwreck, from which in the name of the true Church of Christ, he admonished all good Christians to keep aloof: he nameth 12. in number, as the most perilous, wherein to make shipwreck of faith; as 1. the Papacy, which is that great Idol-rocke: 2. Temporal power: 3. enfolded faith: 4. Excommunication: 5. the Commandments of the Church: 6. false union: 7. the Mass: 8. Auricular confession: 9 Purgatory, together with satisfactions, & Indulgences: 10. Invocation of Saints: 11. Images and Relics: 12. Merits. Against all these he hath so learnedly written, that you have no other confutation of his book, but your usual argument, the fire. But we will not herein too much press his authority, as having madly made shipwreck on those very rocks again, after he had once swum from them upon the plank of such a repentance, as issued from the light of his conscience, though not of a sound, and saving faith. He came unto us, and he went out from us, because he was not of us: for had he been of us, he would no doubt have continued with us. But we have better testimony, then that of Marcus Antonius de Dominis, to prove yours to be the shipwreck Religion; the most clear, and authentic Scriptures of the Lord himself. Upon these Scriptures, as upon a most impregnable Rock, our Church, and the doctrine thereof are built: our religion, and faith is a sound ship in God's harbour, which might there ride safe, and secure enough, but that your pyratical sons seek to rend it a sunder, tearing out the planks, that having made shipwreck of the faith of Christ, they might swim to Antichrist. But it seemeth you hope for some shipwreck to be made in this our Church, by some rent in the ship through factious schisms, that so the brackish water of your Romish Sea, may enter in the leak, and so cause our wrack. But as long as we keep our ship tight in the unity of faith, safe and sound, we fear not the force of all your Croyzadoes. And if our English Crosses of justice, were a little better put in ure against your over-daring sons, according to their demerits: your Cross, you speak of, would prove but a poor plank to bring them to the haven of her desires. Neither is this your Crosses, Christ's Cross, but Antichrists Cross, an Idol of your own making: your own words prove it. Ye say, by the virtue thereof the bitterness of punishment is sweetened: so that you ascribe a divine virtue to your Cross. Nor are we ignorant of your familiar blasphemies in this kind, in your frequent Orisons, and prayers made to this Idol: your Idol I call it, for you give the same worship of Latria to it, which you say is proper to God alone. It is your God therefore. And saith your * Sum p. 3. q. 25. 4. e. Thomas Aquinas, whatsoever matter the Cross is made off, wood, stone, * Likely Crosses for poor Christ crucified. silver, * Likely Crosses for poor Christ crucified. gold, we so worship the Cross (saith he) as the Image of Christ, which we worship with the adoration of Latria. And this he will prove by force of argument, saying; we give to that the worship of Latria, wherein we put our hope of salvation but in the Cross of Christ we put our hope of salvation: for the Church singeth, * Dominica in Passione Domini in hymno Aquin. ibid. Sed contra est. o Crux, ave spes unica, etc. O Cross, hail thou our only hope, therefore Christ's Cross is to be adored with the adoration of Latria: And as it is in the Roman Breviary, Per fignum Crucis de inimicis no stris libera nos Deius noster, by the sign of the Cross deliver us O Lord from all our enemies. And again, Lignum Crucis defendat me ab omnibus malis: let the wood of the Cross defend me from all evil: yea and in the * Part. 2 tit. de benedictione novae crucis. Roman Pontifical, the Bishop in the benediction of the new Cross, saith, Quasumus etc. we pray thee (o Csrist) to receive this cross, as thou didst that, which thou embracedst with thy hands; and as by that, the world was redeemed from guilt: so the most devout souls of thy servants here offering, may by the merit of this Cross, be freed from all the sins they have committed. This is that standard, under which, as the God of your hosts, ye march, you sing, ecce signum Crucis, fugite partes adversa: behold the ensign of the Cross, fly ye adn erse parties. To the virtue of this Cross, you ascribe all your bloody Massacres, as when Henry Spencer Bishop of Norwich, at the beck of Pope Vrban 6. carrying hence an Army into France, where winning a Town, and putting all to the sword, man, woman, and child, it was said, sicque Crucis beneficio factum, ut Crucis hosts it a deberentur, quod unus ex eis non remansit; such courage did the Pope's absolution of all these his so signed Soldiers put into them. Yet (not to make you too proud of this your God) you may remember how often it hath failed you. To give you but one instance: how sped your Holiness, when against the Pope's Liege Lord the Emperor Frederick the 2. he sent his crossed Army, which the Emperor, for all their Crosses, discomfited, and as many as he took alive, ripped off their crosses, as taking first away their charm, and then hanged them up. Yea as Abbess Vrspergensis, recordeth (or rather in his Paraleipomera) Frederick marked them with crossed wounds, cutting some of their heads across, and the like: see Albert Crantzius lib. 8. cap. 9 which example, with many more of the same nature considered, might somewhat damp, and dishearten your Catholic sons, thus to embrace your cross, and take it up in such a disloyal quarrel against their rightful Sovereign, whose just cause, the Omnipotent God above, will ever defend, maugre all such your superstitious Idols, wherein you trust, yea, though attended with all your falsehoods and forces. And no less vain is the necessary you impose upon your sons to embrace this Cross, as if by the virtue thereof the bitterness of their just punishments should be sweetened. Alas poor souls what blame of Gilead can heal those gasping wounds; or assuage those griping torments of a guilty conscience, wounded with the rueful remorse of disloyalty, rebellion, treason? even jezabel may teach you, Had Zimri peace, that slew his Master? yea, what Traitor ever found peace of conscience by any such means? But we hope your sons, at least those of the Laity (whom your more sprightful sons have notwithstanding too much abused, in their over-credulous simplicity) as by avowing their fidelity to their Prince, and not intermeddling with. but rather seeking by all means to frustrate, and put by all such wicked designs against their King, and Country, not only themselves may prevent those fatal punishments, which treasonable practices necessarily pull upon the actors thereof; but may with their Prince, and common brethren, enjoy those blessings, and comforts, which are the inseparable rewards of unity and peace. It followeth. Consider Beloved sons, in what station ye stand, and to whose eyes you are made a spectacle: the Angelical Legiens' do flutter about you, which receive in their golden viols the desires of the faithful, and present them at the sanctuary of the mercy of the Omnipotent; heaven gates being set open, Christ not only a beholder, but a rewarder, showeth you the sacred triumphs of your Citizens, whom purpled in their own blood, England hath brought into the heavenly assemblies. Answer. THe Pope goes on in his martial style, and his Antichristian blasphemies, that so throughout this whole Bull, he might show himself that blasphemous Beast in the Revelation from horn to hoof. Lo here his scent are in their several stations, marshelled by their Generals, and Captains, ready for the fight, to which they are provoked by the consideration of those eyes, that behold them. Who are they? the Angelical Legions, what are those? good or bad Angels? if any, they should be rather the good Angels: for he attributeth unto them the office of presenting the prayers of the faithful in their golden viols at the mercy seat. As if that were the office of the heavenly Angels, which the Pope here seemeth absurdly to gather from that scripture Reu. 8. which is plainly spoken of the Angel's God's Ministers, being the mouth of God's people, to offer the incense of prayer, and praise, and thanksgiving unto Christ (in that place) for opening the Book of the Gospel to his Church, which had been closed up by the Church of Rome. Though here his Holiness would insinuate unto his sons his Roman-Catholique practice, and doctrine of praying to Angels, that which the Holy Ghost sets down expressly as a brand of Apostasy from Christ. Col. 2. 18. 19 So that this Angel worship is an other mark of the Beast, only he is a little shy of speaking broadly in a matter so gross, especially to his sons in England, where the light of the Gospel doth easily detect and unmask such Popish trumpery; and as the Father here dealeth tenderly in such tickle points: so his Priestly sons observe the same rule here in England, among their disciples, with whom they must deal very cautelously, smoothing over their rougher doctrines, and qualifying them with sugar, lest they should prove too tart to those palates, which might happily have had some taste of sundry doctrines in this Church. But after that their Roman-Catholique disciples are once hardened, and their stomaches strong enough to digest, than they dare load them with stronger meats, and reveal unto them the more hidden mysteries of their Romish religion. This is observed unto us by one, Dr. Sheldon in his survey of the miracles of Antichrist. who once had been too well acquainted with such proceedings, when he was a Popish Priest, till it pleased God by the light of his truth to bring him home unto us, and make him a worthy member of our Church, and a pregnant instrument to detect Antichrist, with his delusions. But whereas your fatherhood tells your sons of the Legions of Angels fluttering about them, if you speak of the good Angels: herein we poor of the Church of England comfort ourselves against these your vain boastings, and lying confidence. For we are sure those legions are ministering spirits, Heb. 1. sent forth to minister for them, which shall be heirs of salvation: those Angels have a charge over God's servants to keep them in all their ways: they pitch their tents round about them that fear God, and deliver them. They are as an army of fiery chariots, ready to defend one of God's Prophets, against a whole band of enemies. Therefore in these heavenly Legions, your Sons can have no confidence at all for protection. For how can your sons be the heirs of salvation, to whom you utterly deny the means of salvation, as is saving faith in Christ? what charge can they have to protect your sons, whom you cause to go out of their ways, by rebelling against God, and their King? yea rather you, and your sons may justly fear, that those Angels shall stand with their swords drawn to stop your course, and to cut you off, as that Angel did to Balaam, because your ways are perverse before God. And know, that if you persist in seeking the ruin of our jerusalem, one of those Angels is sufficient to smite, and slay a million of you in one night, when you dream of no such thing. But if by those Legions, fluttering about your Sons, you mean the Legions of Devils; these indeed no less delight in rebellions, treasons, and massacres, than your Holiness doth, and when you have done your work, will be as ready to pay your wages. But for Christ in heaven, although you most impiously blaspheme, in making him an approver of your damnable practices, and plots: yet rightly understood, true it is, he sits in heaven, he beholds all your machinations, and will most certainly be a severe rewarder of all Popish impieties against God, and his Lieutenants here on earth: he sits, and sees, he will laugh, and deride you; he will speak unto you in his wrath, Psal. 2. and vex you in his sore displeasure. For the purpled Martyrs, whom England hath sent into the heavenly assemblies: true it is, being understood of the true Martyrs of Christ, whom in the days of Queen MARY, the Antichristian cruelty of Rome, rather than England, sent be purpled in their own innocent blood, into those heavenly assemblies, of their fellow Martyrs and Saints. But those you here call Martyrs, who in England have suffered just punishments, for their fowl crimes, and abominable treasons, those without repentance dying embrued in their own blood, were no doubt sent thither, where not all your purgatory flames, though never so hot, can purge away the least slain of such hellish guilt. So that between these Romish Martyrs, and those our English, there is so great a gulf set, that there is an impossibility of the least communion of society. But we deny not, we envy not (but pity rather) that all such your Romish Martyrs go all to one place, who as they are confederates in the same crimes, so it is just, that they should be associates in the same place, and state of condemnation. It followeth. The anxious prayers of the mournful Church desire of God for you the spirit of Charity, and Fortitude. The counsels of the Apostolic senate, and the prayers of Christendom, take care of your safety, in so large a theatre of heaven and earth; what rigour of year constancy, what sublimity of a triumphant mind becomes it you to have in you? The counsels of your predecessors have been in the like jeopardy, the lights of the holy Ghost, and the armour of light be your wise oracles, and your actions the examples of fortitude. Answer. IN the former clause the Pope animates his sons, as being a spectacle of Christ, and Angels: here he sets them in the large theatre of Heaven and Earth. No doubt they are to play some notable prize: Or rather he brings them forth into the open field, where the main battle is to be fought. He is now grown to that confidence in his Pontifician forces, as he scorneth any more to go to work by digging and delving, and close undermining; he will try it out by dint of sword. To this end he calls mightily upon his sons for fortitude, for rigid constancy, for sublimity of a triumphant mind, for such bright armour, for such brave actions, as may be the examples of fortitude. This whole clause breathes nothing, but Arm, Arme. Now is Antichrist come to his full height; he will now adventure his Kingdom in one main battle: now is the time in all appearance, for the fulfilling of that Prophecy Reu. 17. it would be set down in Capital letters. THE TEN HORNS, TEN KINGS, HAVE ONE MIND, GIVE THEIR POWER AND STRENGTH UNTO THE BEAST: THESE SHALL MAKE WAR WITH THE LAMB, AND THE LAMB SHALL OVERCOME THEM: FOR HE IS LORD OF LORDS, AND KING OF KINGS; AND THEY THAT ARE WITH HIM, ARE CALLED, AND CHOSEN, AND FAITHFUL. The preparation unto this war, (mark it, and mark it well, all ye on the Lamb's side) is set down in the former chap. upon the pouring out of the viol of the 6. Angel (which noteth this very last time, immediately foregoing the seventh Angel, at the pouring forth of whose viol, is the final, and fatal consummation all these earthly states) three unclean spirits like frogs came out of the mouth of the Dragon, and out of the mouth of the Beast, and of the mouth of the false Prophet: for they are the spirits of Devils, working miracles, which go forth to the Kings of the earth, and of the whole world to gather them to the battle of that great day of God Almighty. Lo here this fulfilled before our eyes this day: when were there more swarms of Jesuits (those unclean spirits, those frogs, those spirits of Devils, that seduce with lies that teach doctrines of Devils) and that, as is to be doubted, in England, where this battle is mainly intended to be fought, then at this day? how doth the Pope here animate and incite them, and how vigilant and diligent are these frogs, to arm states, and kingdoms here, and else where, yea, like those frogs of Egypt, crawling into King's Chambers, by their Croaking and crouching, to gather them to this great battle of the great day of God Almighty. Now, even now (I say) is this a doing; and for their better success, and good speed in this battle, they have the anxious prayers of the mournful Church. But blessed be God our comfort is, they be but the anxious prayers of the malignant Church, not of the truly Militant. For the Pope speaks of his own Roman Catholic Church, that Antichristian, Apostatised Church, that whore of Babylon, that enemy of Christ, and his word; That Church, whose prayers; are abomination to the Lord; for as much as they not only proceed of infidelity, and want of true faith in God, which they have altogether abandoned, and accursed, as in their council of Trent: but because also they are poured out for obtaining of their most wicked ends, and purposes, as the dishonour of God, treasons, and rebellions, murders, and massacres, and all mischiefs. God forbid, such prayers, for all their anxiety, should prevail with God. Nay, God hath forbid it, as he hath forbid such abominable prayers. What success had the Pope's anxious prayers against poor Luther * Hist. Concil. Tr●d Latin. editio. pag. 9 wherein he solicited Christ, Peter, Paul, all the Gods, and Goddesses, the whole Roman Catholic Church, militant, and triumphant. Or what success had all his solemn processions, his new litanies to the Blessed Virgin in Spain, and else where, in behalf of the invincible Armado? So little fear is there of any such prayers, though never so anxious. But alas! would to God our sins were not more prevalent to pull upon us the plague of your spirit of Charity, and fortitude, than your prayers: which your prayers if they prove to have any force at all against us, it is from the impotent strength of our iniquities, not of any your piety. We fear not that awful name of the Church, though never so mournful, which you arrogate to yourselves and appropriate to Rome; Although we know that the prayers of the true Church, when she is most mournful, are most powerful with God. We fear not the beadrolles of your Babelling prayers, your Aue-maries', your Masses, your solemn Processions, and infinite such trumperies. We know that your God, is not as our God, even your own consciences being witnesses, and so manifold external evidences of his divine dealing in mercy for us, in judgement against you, in all those former attempts of yours against us. And know O Romish synagogue, that in vain do ye machinate, and meditate the ruin of this fair Church, and state, if we be true but to this our God, who hath ever been so true to us: your war against us shall not prevail, if we labour to be at peace with him. Your prayers shall be of no force, where our faithful and mournful prayers interpose themselves. If God, as ever hitherto, be on our side, how shall you be against us: Do you not remember how many times, how mightily, how miraculously our God hath defended us, and defeated you? how he frustrated your proud confidence in that your invinsible Navy in 88 as he did the Egyptians in the Red Sea? do ye not remember, how in your Gunpowder plot, wherein you digged as deep as hell, presuming no eye saw you, yet his allseeing eye espied you, and descried all your counsels, to cause the heads of those principal powers to be mounted as high above the Parliament house, as they mined underneath it? Upon what confidence then dare you now renew your old attempts? do you take our God for a changeling? But ye presume we are become changelings, to make God our enemy. God forbid. We have not yet forsaken our God, as ye have done: Yet we must needs confess to our own shame, that we have not walked worthy of, nor answerably unto, all those precious mercies, and blessings of God, which from his good hand upon us, we have enjoyed for these many years, even to the astonishment, and swelling envy of all our enemies. We have too much declined from our first love: we have not rendered to the Lord in thankfulness, according to all his goodness towards us: we have not been so zealous of his glory, in maintaining his truth in the purity of it, and in suppressing over audacious heresy, and Idolatry among us, affronting us to our face. The Lord be merciful to us herein. And know, O ye Pontificians, that one public fast, of our Church solemnly, and sincerely kept, in humiliation for our manifold and great sins shall quash, and quell all your Dirges, and Masses, all your solemn prayers, and Processions, all your hypocritical fasts, and cross, and whatsoever superstitious trumperies, ye can devose against us. Did ye not hear, did not the fame thereof echo upon Rome's gates, what a wonderful mercy the Lord showed to this Land the last year, when upon the very day of our public fast throughout the Land, being the second of August, (a day worthy to be put in the Rubric of our perpetual thanksgiving) upon that very day (I say) God began even miraculously to stop that sad and unseasonable influence of heaven, wherewith our fields, now waxing white to the harvest, were so pitifully drenched, that almost all hope of harvest, was drowned in our fear of a deluge in stead thereof: yet even then began the heavens to clear, and cheer up their cloudy, and angry countenance; when we began to weep, they began to smile; and from that day forward continued so extraordinarily, and constantly fair, without one days intermission, until by God's favour, they brought us in not only an harvest in season, but in an extraordinary abundance? hath the Lord done thus to us for temporal things upon such our humiliation, and will not be also for spiritual much more when we truly set ourselves to seek his face and favour in the pardon of our sins? Assuredly he will. And as you may remember our deliverance from your Gunpowder plot upon the fifth of November: so ye may be pleased to recognize, how the same God sent a fearful vengeance, in bringing the same * A house in the Black Friars in London, where the Papists were assembled to hear a popish Sermon, by God's just judgement wonderful in our eyes, fell down suddenly upon them, and slew many scores of them. House down upon your heads, when there ye being solemnly assembled, began to erect your Dagon cheek by jowl by God's Ark, and to advance the Throne of your Antichrist even in the face of Christ's Tribunal: and all this (remember, and mark it well) upon your very fifth of November. Remember I say, and forget it not, that it may teach you to tremble before that God of Ours: and ever may we also remember it, for thankfulness to our God, for vindicating his own cause, and glory against such proud, and insolent affronts. Well, consult (I say) lay your heads, join you forces together, arm yourselves with as much might, as ye have malice against us, we fear you not, so long as we shall oppose our religious, to your anxious prayers. We praying and humbling ourselves, as behoves us, ye shall no more prevail against us, than Amaleck did against Israel, while Moses bands were held up. The Lord give all his people grace to put on the true Armour of Light, even the whole Armour of God, whereby we may stand fast in the evil day. Then shall we be sure, that not all your spirit of charity, (which is nothing else, but the spirit of malignity, and confederacy against Christ) now your spirit of fortitude (which is the spirit of all lawless daring against God and his Gospel) shall any whit avail you. In the mean time, ye mightily triumph in your hopes, as if already ye had the victory. So ye did in 88▪ so at the Gunpowder plot. Ye may now as well as then, reckon before your Host. Yet it is good for us to take notice of this your confidence of triumph. It may teach us, though not to fear your brags, yet not to be secure, but to provide betimes to prevent your triumphs, and to turn the examples of your fortitude, into the examples, and spectacles of confusion, justly falling upon such Giantlike fighters, against God, and his Word. But beside your anxious prayers, you have your counsels; yea counsels of your only Apostolic inerrability, of your Apostolic Senate, Papa est lex animata in terris Gloss. lib. 1. tit. 14. & iura omnia in pectore censetur habere. your Conclave of Cardinals drawing all their counsels from your Holiness breast. For that is the proper seat of all your Senatorian power and counsels. Your predecessor Pope Nicholas the third, assumed to himself the whole Senatorian power; he, by decree, shut out all other temporal regiment in Rome and about, and subjected it all to his Apostolic Soveraintie. This now is your Apostolic Senate. Thus you prove yourself that Beast, bearing the Image of the former; to wit, of the ancient secular Roman power: Revel. 13. Thus you exercise the whole power thereof, being perpetual Dictator, having Consular and Senatorian power, which joined with Apostolic, showeth you to be both the seaventh and the eighth Head of that great Beast, and so insumme, that Antichrist. Your Apostolic Senate is of no less power, than that ancienter Roman Senate, to whom it belonged to admit into, or to reject from the number of their Gods, whom they pleased. So that Tiberius the Emperor could not prevail to have Christ sainted for a God, because the Senate forsooth had not first allowed of it. And doth not your Apostolic Senate the same? You saint and defy whom you please, And Christ himself is no farther God with you, but as you limit him, by dividing his Prerogatives among your other petty Gods & Saints: yea his mother you set above him, & your own Apostolic Senates above all, in Heaven & earth. You told us before, you feared our Counsels. What need you? You have all counsel in your Apostolic Conclave. You can say to us, as once your predecessor * See Fox his Mon. pag. 243. This was the Pope Innocent, that first ordained, that his Cardinals should wear red hats, when they road abroad, not only for conspicuousnes, but to put them in mind to be ready, to shed blood for the safety of their Roman Catholic faith and christians. Innocent the fourth, to Henry the third King of England, when he went about to restrain Papal usurpation in this Kingdom: Rex Anglorum (in quis) qui jam recalcitrat & Frederiz at, suum habet consilium: ego vero & meum habeo, quod & sequur. The English King (saith he) who now kicketh with the heel, and playeth the Frederick, hath his Counsel: and I also have my Counsel which I will follow. Of the two, we fear more your counsels, than your prayers. But forasmuch as you spare not here to blaspheme also the Holy Ghost: our trust is, he will befool all your Counsels. Dare your father your impious Counsels, and confederacies upon the Holy Ghost, that his Lights should be your Oracles? Dare you ascribe your Counsels of darkness to the illuminations of the Holy Ghost? Surely your Holiness is deceived. Is it not that spirit, which (as some of the Cardinals with their Pope john the twenty two, Synodus Lugdunensis. sitting in a Counsel at Rome, praying for the presence of the Holy Ghost, said) appeared in the likeness of an oughly Owl, Nic. Clemangis. out staring the Pope in his face? This indeed is a lively emblem of that Spirit, by whose Oracle your Apostolic counsels are directed. But never for shame go about to persuade the world, that your counsels for treasons, and rebellions, for absolving subjects from their fidelity, and allegiance, are the illuminations of the Holy Ghost. So was Mahomet's Dove his Holy Ghost. So his epilepsian or comitial fit, but a trance, wherein he talked with his Angel Gabriel. So might * Baronius. Eugenius the third, your predecessor, have two holy Ghosts at once attending upon him, while, as he was saying Mass, two Doves miraculously ascended and descended upon him. So Zedechiah the false Prophet might persuade he had the Spirit entailed to him, as you to Peter's chair, when he said to Michaiah, When went the spirit from me, to speak unto thee? So did Numa Pompilius your Roman Lawgiver found and father his Laws upon his familiar conference with his feigned goddess Egeria. Such is your Holy Ghost. I quake to repeat the words of your blasphemies. And for your Armour of light, what is it but Pistols, Stellettoes, Poisons, your usual weapons, whereby you perpetrate those hellish works of darkness, which who so putteth not off, can never put on the Armour of Light. Yet notwithstanding all these blasphemies, which shall certainly hasten confusion to Babel's pride; notwithstanding their vain confidence in many prayers, which for all their number, want weight: yet, forasmuch as at this present, they set all their Counsels a work for the bringing to pass of some damnable plot against this Church and State, which by all apparent signs, so far as we may gather from the language of Babel in this Papal Bull (wherein his Holiness is still up with Constancy, and Fortitude, animating his sons to a sublimity of a triumphant mind, and to be ready to undergo imprisonment, the rack, death; whereof, for aught that we can see, there is no such occasion given to speak, but rather the contrary, in regard of the great mildness used towards them; and the large liberty they enjoy) cannot be any other design, but some strong and sudden Invasion, whereby to subjugated this poor Church, and State to Papal thraldom, and to the Iberian (in plain English) Spanish cruelty: this may be a sufficient warning to awaken us out of our sweet slumber, and to buckle on out Armour, to defend our Religion, Country, Lives, Liberty, the noble England, against this proud Antichrist, and all his Confederates. It followeth. ANd if violence proceed so far, as it compel you, to that pernicious, and unlawful Oath of Allegiance of England, remember that your prayer is heard of the whole assemblies of the Angels beholding you; and let your tongues cleave to your gums, before you cause the authority of blessed Peter to be diminished with that form of Oath. For that is not all, that fidelity be kept to the King, but that the sacred Sceptre of the Catholic Church be wrung from the Vicars of God Almighty; that which our predecessor Paul the fifth of blessed memory in so grave a deliberation decreed, that ought ye altogether to observe, as the decree of truth. Beloved sons, this tribute due to the Prince of the Apostles, no threats of men, or flatteries, aught at any time to extort from you; they that persuade you otherwise, those prophecy to you a lying vision, and a fraudulent divination. For sooner ought the sword of the mighty, to take away from a Christian man his life, than his faith. Yea, if an Angel from Heaven teach you otherwise, than the Apostolic truth, let him be accursed. Answer. A●ter the skirmish all this while, at length his Holiness comes to the main battle, wherein the sinews of Pontifician strength consists, and wherein Antichrist shows himself in his Colours displayed. Here he valiantly cuts in sunder the Gordian knot of all civil society; not as Peter, cutting off only the ear, but the whole head from the body. For the sum of this clause is, to charge his sons by no means to suffer the Oath of Allegiance to be imposed upon them either by flattery, or by force. But why should his Holiness be so straight laced for the taking of the Oath, seeing he can with a wet finger, absolve or dissolve it at his pleasure? Henry the third, King of England knew this too well, when trusting still to the purchase of Papal absolutions, he would not stick to swear, and seal to solemn covenants made with his Nobles in Parliament, which to break at his pleasure, it was but sending to Rome. But the case (it seemeth) standeth now upon more tickle terms. Something is to be done out of hand, which either will not admit of the Oath, as being a clog to resolution; or admitted; cannot tarry for an absolution from Rome, as being an impediment to speedy execution. But come we to the words as they lie. If violence proceeded so far, as to compel you to that pernicious, and unlawful Oath of Allegiance of England, etc. Surely such oaths of fidelity, as must be extorted from subjects to their lawful Prince, are scarce worthy to be trusted; Slaves and not subjects require such violence. Yet indeed if an Oath be pernicious, and unlawful, not violence itself should extor it. But the Oath of Allegiance of England (saith his Holiness of Rome) is pernicious, and unlawful. Pernicious, to whom? To his Holiness: unlawful? By what law, by none, But his Holiness own law. When (till the Pope broached it) was an Oath of fidelity, between Subjects, and Prince, unlawful; let the Pope show this (I say not, in the sacred, but) in any profane story, yea or in the Turks Alcoran. But it is enough, if the Pope saith it. But if violence, etc. Remember that your prayer is heard of the whole assembly of the Angels beholding you. Remember? Since when? Or whence know they this? The Pope tells them so. But why the Angels? Were it not more comfort to be heard of God, then of the whole assembly of the Angels? But what if the Angels be otherwise, other where employed, as in remotest parts, of heaven, or earth, far from the sight of England? What if the Pope's sons do not pray loud enough, as to be heard of the whole assembly of Angels? They had need cry a loud, as Elias told the Priests of Baal. But least, as Elias, we provoke their Zeal too much, to launch their flesh, we will pass over this; only noting again (being occasioned a fresh) that this Angel service, so much esteemed; and commended by the Pope to his sons, is a most infallible mark of that Antichrist and great Apostate from Christ the Head, as Col. 2. 18. 19 And let your tongue cleave to your gums, before, etc. It was a part of Israel's song in Babylon: If I remember not thee. O jerusalem, let my tongue cleave to my gums etc. And lo here the King of the spiritual Babylon, usurps this Scripture, and would have his sons, conversing in jury, rather to suffer their tongues to cleave to their gums, then suffer the honour of Babylon, of Rome, to be impeached. Yea but the Pope saith not so; but Rather than you cause the authority of blessed Peter to be diminished with that form of Oath. What is this to Babylon? Yes. For Peter from Babylon, writ his Epistles. What is this to Rome? Yes saith the Pope, Peter was now at Rome, which he calleth Babylon. A sound proof that Peter was at Rome. Rather shall Rome be Babylon, than the Pope will want Proof, that Peter was at Rome. For else how shall the Pope be Peter's successor? But admit Peter was at Rome: must therefore the Pope be Peter's Successor: But Peter was Bishop of Rome. To omit invinsible arguments against it, suppose that too. Yet the Pope can never prove that Peter was Pope of Rome. Great difference between the Bishops of Rome, and the Popes of Rome, yea the Pope of Rome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Bishops of Rome, till Constantine the Great, were all, or most of them Martyrs: all of them were of equal jurisdiction with other patriarchs, only preceding them in order of place, not of power, till Boniface the 3. usurped his Supremacy over all Bishops, with his Papal Motto, Volumus & Jubemus, we will and command; after this also, all were subject to the Emperor, till Gregory the 7. None of them wore any such thing as a single Diadem, till Sylvester, none the triple crown, till Boniface the 8. Yet now forsooth all Papal power and Pomp must be derived from blessed Peter, which (alas good man) he never had. But (to incist in the present purpose) where or when, or whence had blessed Peter any such Soverainety, and authority over Kings, and their Kingdoms? you have pregnant proofs for it: as Christ said to Peter, Feed my sheep: that is, saith your Bellarmine, Regi● more Impera, Reign as Kings. But Peter was of another mind: as where he teacheth: Bishops not to be as Lords over God's heritage, but as examples to the flocks. And submit yourselves to every ordinance of man, for the Lords sake, whether it be to the King, as Supreme. What saith your Holiness to this; we know you want not shifts, as here to accept, and exempt Peter himself. What can ye not say, while ye can abuse the Scriptures themselves, as you list? Peter's feeding of Christ's flocks, you can turn to Kingly reign, and convert Peter's sheephooj, into a papal Sceptre. Christ bid Peter, launch out into the deep: here (say you) the Pope hath power given him to fish all the world. Thus, ye need never want Scripture to prove your Papal Paradoxes. But what say you to Peter's paying of Tribute to the Emperor for Christ and himself, at Christ's appointment? Is not Tribute a token of subjection? But from this very place, your Bellarmine can learnedly prove Peter's Supremacy over all. But over Princes too? Yes by the buy, in directly, at least in ordine ad spirituali, yea, the Pope Vrban himself, no less learnedly, then Papally, interprets that place of the Tribute in the fishes mouth, saying, * Causa. 23. q. 8. Tributum in Gratian. that by the piece of money in the fishes mouth, is meant only the exterior things of the Church, which she giveth to Kings, to defend Her in peace, but not the Pontifical Apex or Supremacy, which is supereminent in the mouth of the head of the Church. So the Pope. Though Christ said, Pay that for Me and Thee, speaking expressly of their persons, implying the subjection of Ecclesiastical persons to Emperors, and Kings. And as the Gloss confesseth, Tributum est signum subiectionis: Tribute as a sign of subjection. And yet more, rather than fail, Cardinal Baronius hath taken in hand to prove the Pope's Supremacy, as well Papal, as Sacerdocall, from the very shadow of Peter, Act. 5. 15. which shadow the Pope retaining in himself, makes him a complete Lord Paramount. Thus by hook or by crook you will have it, though all prove to be but a shadow. But will you, nill you, both Peter's practice, and Peter's doctrine are flat contrary to yours, and crosseth all your Glosses; nor have you so much as a shadow for it. Yet if your plea from Peter, as his Successor, will not hold water: ye add ad corroborandum titulum; your plea from Christ's Vicarship. You say, that is not all, that fidelity be kept unto the King, but that the sacred Sceptre of the Catholic Church be wrung from the Vicars of God Almighty. That you here again slight our gracious King, not vouchsafing him the title of King of England, or your son's King, we marvel not; we smell your secret reservation, either that he is no King, that holds not his crown of your holiness; or that the Kingdom of England in special, is none otherwise to be holden, but as in King john's time, in see of the Pope. But great reason you should have regard to your Catholic, or rather your Roman Catholic Church. For sure the Catholic Church of Christ never had any such sacred Sceptre, as you speak of, to which the disposal of Kings, and Kingdoms is subject. But your Roman hath, and therefore not Catholic. Whence then have you this sacred Sceptre? by virtue of your Vicarship of God Almighty. Do not now equivocate with us: or, go not about to found a new Vicarship: yet this is not the first time, you and your Predecessors of late days have entitled yourselves God's Vicars. As in that inscription or Dedication to Paul 5. Paulo V. vice Deo. (whom by and by ye name) Paulo V. 5. V. Vice Deo: to Paul V. vice God: whereof the numeral letters, 5. L. as well in the Latin as in the English, 5. V. make up the number of the beast, 5. V. 666. you were wont formerly to content yourselves with the title of Christ's Vicar: 100 C. but now must ye be the Vicars of God, 500 D. of God Almighty: that from thence you may derive an omnipotency to yourselves, as it was added to that former inscription: Paulo V. vice Deo, totius orbis Christiani, Monarchae & Pontificiae omnipotentiae defensori acerrimo: To Paul 5. vice God, the Monarch of the whole Christian world, and the most stout defender of the Papal omnipotency. No marvel then, if you entitle yourselves, the Vicars of God Almighty, rather than of Christ. But (you will say) all comes to one reckoning, sith Christ is God Almighty; and therefore it is all one to be the Vicar of Christ, & of God almighty. By your favour, no: for although Christ be God almighty yet in this case of your pretended Vicarship it is one thing to say Christ's Vicar: another, God Almighty's Vicar. Christ's Vicar here on earth we acknowledge none, but his own and the Father's holy Spirit; him, Christ sent to supply his stead, at his ascension. This Spirit governs and directs his Church into all truth. This is that other Comforter, the spirit of truth By this spirit Christ is present with his Church to the end of the world. But for any one visible, and singular Vicar, Christ hath appointed none, the Church acknowledgeth none. As for any Vicar general visible of God almighty, simply considered as God, and governor, and judge of all here on earth, we acknowledge not any. Only all lawful Magistrates, as Kings and Princes, are as so many Vicegerents of God almighty, to govern and moderate their peculiar Dominions, in, for, and according to God, and his word; these be Gods Lieutenants here on earth, and therefore called Gods. Now give me leave to tell you, that the jurisdiction of God almighty here on earth is distinct from that of Christ. God's jurisdiction is also in things temporal: Christ's jurisdiction as Mediator is in things spiritual. These two jurisdictions are not compatible, not coincident, or concurrent in their total extent in any one man. Only the outward polity of the Church, both as touching persons, and causes Ecclesiastical, are subordinated to God almighty's Lieutenant's here on earth, as all supreme Magistrates: so that in this regard, those that are Christ's Vicegerents in common, as all faithful Ministers of the Gospel, who are Christ's Legates, or Ambassadors (2. Cor. 5. 28.) are for their persons, and outward estate subject to God almighty's Lieutenants, set over them. So that if you will confine yourself to the title of Christ's Vicar: first, as no man is capable of that title, as you challenge it: so neither can you by virtue thereof show you have any such power derived upon you from Christ; for Christ left, or bequeathed no other kind of power to his Church, but such as himself, as he was the Minister of the Gospel exercised in his Ministers here on earth. Now Christ in that dispensation of his, exercised no such power or jurisdiction over Kings, and Princes; yea, he practised the contrary; he submitted himself to pay tribute to Caesar; yea, to be judged at Caesar's bar, from which the Pope hath exempted himself, and Clergy, by his papal decrees. And was it, because Christ wanted power to vindicate and defend himself from Caesar's power? No surely. With the breath of his mouth his apprehenders fell backward to the ground. He had twelve legions of Angels in readiness to defend him. Object. But had not Christ, as being God, sovereign power over Kings and Princes, to dispose of their kingdoms, and the like, if it had pleased him? Answ. Christ the Mediator (the office whereof he came to execute) is to be considered, not simply as God, but as he was God-man. In that regard the power of his dispensation, was limited by his Father, that sent, and appointed him. So that Christ said, I came to do, not mine own will, but the will of him that sent me. Not that Christ's will was contrary to his fathers, but subordinate only, as Mediator, to do that which the father appointed him, and no more. Christ would not, must not go beyond his Commission, received of the father. Now the Father gave him no such commission of a temporal jurisdiction, no not so much as in small causes. When those two brethren came to him, entreating him to divide their inheritance between them: he refused, saying, Who made me a judge, Luke 12. v. 14. or a divider over you? He had no commission in such things from the Father. And if not in smaller matters, as that was, how much less over Emperors and Kings. Object. But although Christ's power was limited, during his abode on earth in the state of his humiliation: yet after▪ his resurrection, he received an absolute, and unlimited power: as he saith, All power is given me in heaven and earth: from this power doth the Pope, as Christ's Vicar challenge a Supremacy over Kings and States, to depose, dispose, etc. Answ. When Saint john in that vision saw the great where, that Beast full of the names of blasphemy, he wondered with great admiration. But when we see this blasphemous Beast not in a vision, but with open eyes, how can we choose but greatly wonder? for this very speech of Christ, the Pope assumes as spoken of himself, and that in as full, yea, more ample manner, than Christ applied it to himself. For although by this speech Christ declared himself to his Disciples, and so to his Church, to be the Son of God consecrated for ever Lord over all, to the great comfort of his drooping Disciples, now at his departure: yet herein doth not Christ show any alteration in the dispensation of his Ministry, deputed to his Disciples. He doth not hereby invest his Ministers with a larger power and commission, than himself executed in his own person, while he was with them; for what followeth? All power is given me in heaven, and earth: go ye therefore and teach all Nations, baptising them, etc. He saith not, Go ye therefore, and exercise this power of mine over the Kings of the earth, and if they will not obey your Ministry, depose them, or absolve their people from their allegiance, and dispose you of their Kingdoms to whom you will. Much less said he any such thing to Peter alone: Go Thou therefore, and have thou all power in heaven and earth, for thee, and for thy successor in the See of Rome. No such thing. All the power that Christ delegates to his Disciples, and that in common men, is for their Ministerial function, to preach the Word▪ and administer the Sacraments. Herein Peter had but his share with the rest of his fellows. They were joined in equal Commission, none above another; much less above others in any Temporal jurisdiction. To this their function, Christ to animate and arm them, against all difficulties, and discouragements, either in regard of their own infirmities, and natural disabilities, or of the world's malice and might in opposing them: he tells them, All power is given me in heaven, and earth: Go ye therefore, etc. Fear nothing, for I, who have all power given me in heaven and earth, am with you, and will be with you to the end of the world. And it is worth the noting, that this last charge, which Christ (now leaving the world, and so his Disciples, as concerning his bodily presence) gave unto them, he gave it in common to them all, without putting difference: which plainly showeth, that Christ left no Supremacy to Peter over the rest of his fellows, as the Pope usurpeth, which otherwise no doubt he would have expressed, if it had been such an Article of faith, whereupon depended the necessity of salvation, as Pontificians teach. Yet for all this, the Pope will needs (as Christ's Vicar) challenge these words to himself, and be an equal sharet with him in them, All power is given me in heaven and earth. For they say, De Concil. author. l. 2. cap. 17. Christ and the Pope have but one Consistory; and, saith Bellarmine, Nomina omnia, quae in scripture is tribuuntur Christo (unde constat cum esse supra Ecclesiam) eadem omnia tribuuntur Pontifici. All names, which are given to Christ in the Scriptures) whereby he is declared to be over the Church) all those same are attributed to the Pope. Thus in the Council of Latera they called Pope Leo 10. the Lion of the Tribe of judah; and many other names of Blasphemy, which are spoken personally of Christ: Extravag. come. unam sanctam. yea the Pope himself saith (Boniface 8) That Christ, Peter, and his Successor, are all one head of the same Church. Sexti de electione ca 17. fundamenta. And Pope Nicolas 3. goes a little higher; Christ (saith he) hath placed the mystery of the Apostolic function principally in blessed Peter, the chief of all the Apostles, that from him, as from a certain head, he might diffuse his gifts, as it were into all the body: for, taking him into the fellowship of the individual unity, the Lord would have him named that, which he himself was, saying, Tues Petrus, & super hanc Petram etc. In a word, the Pope's triple crown, is to signify his triple Dominion and jurisdiction in heaven, earth, and purgatory, and those subterrestiall or infernal kingdoms, according to that Phil. 2. v. 10. & Psal. 8. 7. v. 8. which places they familiarly apply to the Pope's unlimited power in these places; understanding by the Beasts, men on earth, by the Fishes, souls in hell, and purgatory; and by the Fowls, the winged Angels; over all which, the Pope saith, he hath dominion. Thus all power is given him in heaven and earth. Thus he runs away with Christ's power, but leaves the charge of Christ to his Disciples, to preach the word, and administer the Sacraments. But in the mean time, all this arrogant, and blasphemous usurpation of the Pope, what doth it, but most clearly conclude him to be that Great Antichrist, described in the Scripture? This is he, that exalis himself above all that is called God, or that is worshipped. This is he, that sits in, or upon the temple of God, showing himself that he is God; to wit, invested in all the power of God, and of Christ, in heaven, and earth, as the Vicar of God almighty. Herein, he is not Christ's Vicar, who would not meddle in matters of the world; Luke 4. v. 6. but indeed his Vicar, that said to Christ, All this power will I give thee, and the glory of them; for that is delivered unto me, and to whomsoever I will, I give it. The Dragon spoke this: and of Antichrist it is said, that he hath two horns like a Lamb, but speaks like the Dragon. The Pope speaks just like the Dragon here. Hadrian. Epist. apud Auentin. lib. 6. 506. See also Fox his Mon. pag. 184. See this verified in the Pope to an hair, to a very letter. Pope Hadrian saith, Vnde habet Imperator Imperium, nisi à nobis, etc. From whence hath the Emperor his Empire, but from us? that which the Emperor hath, he hath it all of us etc. Lo, it is in our power to give it, to whomsoever we will. As jer. 1. 10. Therefore we are appointed of God over Nations, and Kingdoms, that we should destroy and pluck up. See how like the Son's voice is to the Sires. He speaks just like the Dragon, only in a more lofty style, we, for I. Also Pius 5. in his Bull against Queen Elizabeth, of happy memory, used the like speech in jer. 1. v. 10. So that the Pope, and his clients conclude, that all Emperors and Kings hold their Empires, and Kingdoms but in fee of the Pope. Thus Henry 1. King of England, was glad with much paying and praying to obtain of Pope Alexander the 3. that he, and his successors should have the title of the King of England. Platina. This held till King john's time, when the P●pe again resumed the kingdom of England into his own power, but was content at length to let King john have it to farm. So Pope Celestine 3. crowned Henry 6. See Fox his Mon. p. 221. Emperor, and his Empress with his holiness' feet, and when he had done so, struck it off again with his foot; to signify it was in the power of the fame foot to take away his crown that had put it on. Thus we see Antichrist exalting himself above all that is called God, and that in the highest degree. So that it may be admired, that any man having but his eyes open to compare the Pope with his own picture, 1. Thes. 2. can doubt, that he is that Antichrist; unless such men be given up to a strong delusion, because they received not the love of the truth. But it is lamentable to see learned men so blindfolded, as not to see this Mystery of iniquity. But more pernicious, that not seeing it themselves, they would persuade the world also, that the Pope is not Antichrist. Is it time now to make Apologies for the Pope not to be Antichrist, when he so egregiously plays the Antichrist, even under our noses? when he goes about to seduce, and withdraw the hearts of subjects from the King, from our gracious Sovereign? It was Tortus his speech, noted by the learned Bishop, in his Tortura, to be Rome's Doctrine, Tortura Torti pag. 328. that at the hissing of a sly, which is in Babylon, namely at Rome, the subjects would revolt from the obedience of their Prince, and so by the window treason immediately entereth. The Pope is the fly of Babylon, who can make of the Prince, no Prince, of the subject, no subject, and the no subject, against the no Prince; what may he not attempt? But this is, in case the Prince be an Heretic, or Schismatic. And what is it for the Prince to be an Herticke: forsooth, if he do not yield himself the Pope's Vassal; which (saith the Bishop) is else to deny one of the prime Articles of the Christian faith. It was the case of Philip le Bell. Thus the Bishop. To proceed: the Pope mentioneth a grave Decree of his Predecessor Paul 5. no doubt he meaneth that Bull sent hither into England, inhibiting his sons the oath of allegiance. The Pope calleth it a Decree of truth, which must be diligently observed. For a taste, I will insert one sentence of it, Tortura Torti pag 106. cited by the learned Bishop: Vobis ex verbis ipsis (juramenti) perspicuum esse debet, quod huiusmodi iuramentum, saluâ fide Catholica, & salute animarum vestrarum, prestari non potest▪ From the very words of the oath, it ought to be clear unto you▪ that saith an oath cannot be undertaken with the safety of the Catholic faith, and the salvation of your souls. If so, good reason their tongues should rather cleave to their gums, than they take it; great reason, that neither threats, nor flatteries extort it from them: rather part with life, than faith: yea this they must be so undoubtedly resolved of, that If an Angel from heaven teach otherwise, than this Apostolic truth, let him be accursed. Here at last breaks forth the thunderbolt itself, which were enough to blast the very Angels of heaven; if, for subjects to deny due obedience to their lawful Princes, were an Apostolic truth. But can a Christian ear hear such blasphemy without horror, with any patience? This an Apostolic doctrine, an Apostolic truth: Papal it is, Diabolical it is, raked out of the pit of hell. Apostolic it is not, neither from Paul, nor Peter: from Paul 5. but not from Paul the Apostle. Paul teacheth the contrary, Rom. 13. Peter the contrary, 1. Pet. 2. 13. how durst you, you blessed Apostles, preach such a doctrine, as is contrary to the Apostolic truth of Rome? either you must recant your doctrine, or lo a smoking Anathema is breathed out against you. But lest those holy Apostles, lest God himself, lest jesus Christ, lest the holy Ghost, lest the whole sacred word of God should come within the danger of the Pope's curse, and all for the mistaking of one word Apostolic, for Apostaticke. We are rather to think, that as Manicheus writing himself Apostle, hence he would conclude his damnable doctrines to be Apostolic: so the Pope calling himself that Apostolic one, therefore all his lying Oracles must be taken for Apostolic truths. And see here also how impiously the Pope goes on to pervert, and profane the sacred Scripture. If an Angel from heaven teach you otherwise, let him be anathema. This was the Apostles speech to the Galathians, rightly applied. The Pope usurps the same words, but to his most wicked purpose. Herein also he shows himself that great Antichrist, who was of old noted to be an egregious falsifier, and perverter of the Scriptures. Take one example: Origen. in Mat. 24. Tract. 27. Origen saith, Omnis sermo qui profitetur, etc. Every speech that professeth the expositions of the Scriptures, and the faith of them, and hath not the truth, is justly to be understood to be Antichrist, coming in Christ's name, and saying, I am Christ, lying, and not able to show the form of truth in himself. How truly this is verified of the Pope, among infinite other instances of his audacious perverting of Scripture, this one here, taken from the Apostle, may sufficiently evince. But the Oath is prejudicial to the Catholic faith: to what Catholic faith? you must understand there is a twofold Catholic faith: the one, that of the Scriptures, of the Old Testament, and the New, of Christ, and the Apostles and Prophets, of the whole Church of God in all ages, in all places of the world, which is therefore called the Catholic faith, because it is universal, and this is the only true and proper Catholic faith. There is another faith, that hath the name of Catholic, but with an addition, either expressed or implied, to wit, the Roman Catholic faith; and because Roman Catholic, therefore indeed not Catholic, no true, but a bastard Catholic faith. The object of this Roman Catholic faith, is together with the History of the Scriptures (for the mystery of the Gospel contained therein to every true believers salvation, they exclude from being so much, as a partial object of this their faith, but in general only, as an History) the Apocryphal Books. Which Saint Jerome saith, are for instruction of manners, not for instruction of faith, all their Traditions which they call Apostolical, all their Decretales and Extravagants, and above all, that which is the sum of all the rest, the Oracle of the Popes own breast inerrable; and so whatsoever his Holiness either hath taught, or shall hereafter teach, as he seeth to be most commodious, for the present state of the Church: all these are the adequate object of this Roman-catholic faith. Among which Doctrines Apostolic this is one, to deny fidelity to Kings and Princes, when the Pope commandeth. This is an Article of the Roman Catholic faith, not to be violated upon pain of damnation. So that to take the oath of Allegiance, and keep it, as it cannot stand with the safety of Roman Catholic faith, so neither of their own salvation. Why so? Vn. Sanct. By the irrefragible decree of Pope Boniface 8. Porrò subesse Romano Pontifici, etc. Finally, to be subject to the Pontifie or Pope of Rome, we declare, determine, define, and pronounce, that every humane creature is bound upon necessity of salvation. But by what authority? The gloss gives the reason, from the very first word, Porrò. Porrò, id est, Certè, quia sic est: Decret. Greg. de Transla. Epist. ca 3. gloss. Truly, because it is so. A most Papal reason: for as the Gloss saith sententiam, etc. that which is no sentence, he maketh a sentence: injustice he can make to be justice, yea of nothing something: quia in his qua vult, et est pro ratione voluntas: In those things which he will, his will is for a reason. Nor ought any to ask him a reason of his doings: sic volo, sic iubeo, is sufficient, quia plenitudinem obtinet potestatis; Distinct. 40. si Papa. In Gratian. because he possesseth plenitude of power: nor is he pure homo: and if he shall carry with himself millions of souls into hell, there to be punished cum prime Mancipio, with the great Devil of bell; yet let none presume to blame, or judge him for it. So that, though he should deceive many here in England, persuading them, that disloyalty to their Prince, that rebellion, and treason are Apostolic doctrines, and so lead them with himself into hell, they have their amends in their own hands, as the Pope hath the Law in his. It followeth. We in the mean time will entreat the father of lights, that he suffer not the heart of the English King to be blinded, who shall certainly learn, how great credit is to be given to Catholic subjects in those things, which you may promise; who lest they should make themselves liable to perjury, they had rather breathe out their spirit, than their voice. Answer. How? after all these blasphemies against God, and his word, dare the Pope entreat the Father of lights? upon what confidence? upon what hope to be heard? Will the Father of lights hear the prayer of the man of Sin, of the Son of Perdition, of the great Antichrist, the Beast full of blasphemies? yea rather, as Christ forbade the devil to confess him, to usurp his name, to preach of jesus: so we entreat the Pope, not to entreat for our King the Lords Anointed: he needeth none of such prayers. He hath daily thousands of good Christians, of his loving, and faithful subjects, to entreat the Father of lights for him, for his life, Crown, Kingdom happiness; which prayers no doubt will prevail with God to defeat all Rome's prayers and plots, and practices, against our noble King, Church, and State. We know the Pope's prayers to be merely pharisaical, in stead of praying, to pray upon us, under the colour of many Pater nosters, to devour our habitations. Against the Pope's prayers here, our most humble, and hearty prayers, and shall be to the Father of lights in the name of his Son jesus Christ, that he will not suffer the heart of our dread Sovereign to be blinded with Popish bandishments, and fair promses, that so he may not too dear buy the certain knowledge; how great credit is to be given to Romane-Catholikes, in those things which they may promise. For note how his holiness in the very next words bewrayeth how little confidence is to be given to such promises, as his Catholic Sons may make; for saith he, lest they should make themseles liable to perjury. But it is something, that the Pope had rather his Catholic Sons should by making fair promises, hazard their fidelity therein, then by taking the Oath, incur the danger of perjury. Although a good Christian makes conscience as much of his solemn promise, as of an oath. But it seemeth, if his Catholic Sons should take the oath, the Pope puts them in mind, they should thereby expose themselves to perjury; so that if they do but promise fidelity, he teacheth them the very ready way to perfidiousness, and breach of promise: for if an oath cannot preserve them from perjury, how shall a promise from breach thereof? seeing both perjury and perfidiousness grow from the same root of jesuitical doctrine, Nulla fides seruanda cum hereticis: no faith to be kept with heretics. Herein therefore the Pope is to be commended, that seeing he tells us plainly, he will keep no faith with heretics, neither will he make any faith with them. Only herein he is most unjust, that not only those, who are the only true, and orthodox Catholics, he calls heretics, and those that are his sons, and consequently the limbs of Antichrist, Apostates from the faith of Christ, he calleth Catholics: but more especially that he goeth about to persuade subjects, not to enter into covenant of fidelity by oath to their rightful, and only Sovereign King over them upon earth, next under God; which covenant they ought not only to make, being demanded, but between God and their own heart religiously to vow, and before all the world faithfully avow. He that shall persuade men from this natural bond of duty, is a traitor, and usurper over God and man, even the great Antichrist. Howsoever, I am persuaded the Pope hath no one Catholic Son in England, so impious, if he have but a true English heart in him un-iesuited, that he will refuse, but rather most willingly take the oath, and be ready, whensoever there shall be occasion, to hazard his person, and all his power, against any Romish Spanish Invasion. They cannot be so far blinded, and besotted with Popish spells, and jesuitical charms, but that they will ever put an infinite difference between their English, and a Spanish King. But if any be otherwise minded, having exchanged his English for a Spanish heart, if he may not trust himself to take the oath, for fear of perjury: neither (I trust) will his bare promise be taken, lest whensoever the great fly should hiss out of Babylon, he should forget his promise, & turn hornet or wasp, to set against the Master Bee of this hony-flowing hive of England. But I trust (for all the Pope's charge here to the contrary) that no English Papist, will so far prefer his breath, before his life, that rather than spend the one in taking the oath, he will expire the other. It followeth. But that your virtue may be found more precious than gold, which is tried in the fire: teach that Kingdom, that there is no such force in the cruelty of enemies, that it is able to extinguish the eternal fire of charity in your hearts. Pray for them, that persecute you, humility patience, concord, fasting, prayer, are your weapons, which in the cruel conflict, ye ought to draw forth, that the palms of celestial triumph may flourish in your hands: for seeing blessed Peter was forbidden to smite with the sword the cruel assailants of Christ: we exhort you, having the present good of the Church before our eyes, that in the mean time you think the thoughts of peace, and that ye pray for eternal life even for the King, while he takes away your mortal life. So must the soldiers of Christ make war, under the banner of the Cross; the mouth of them that speak wicked things, shall be confounded, seeing ye know not, to hate those who torment you. But the Lord, who is able to turn your sorrow into joy, shall be at your right hand, that ye be not moved, and may not forget his testament, wherein he had bequeathed the inheritance of the kingdom of heaven to his Imitators. Answer. We may say of this whole clause in general, Tortura Torti, pag. 287. as the learned Bishop in his Tortura, upon the very like purpose; where bringing in Tort● his objection, that the holy Fathers ( * Or at Rome, the Pope, and his Cardinals. the Jesuits, as Father Garnet, etc.) sent a good exhortation from the City, to the Catholics in the Country) (here in England; he speaks it about the powder treason) that they should contain themselves from all tumults: saith, Vetus ea techna est, saepe quidem detecta, & proin semper suspecta: ut non alio magis tempore scribant inde Pontifices in eum finem, quam cum maleficium maximè meditantur. Mulcere hîs volunt Argos nostros, ut sibi ipsis dicant, Pax & tuta omnia, qua sic repentina clades irruat in eos, nil tale suspicantes. Nan erat certè, cur monitionem illam nominares, que nobis nuncia est procellae, certò tum semper imminentis. Quin & alia tum erat monitionis huius ratio. Tam enim placuit, tam certe spes erat Negotium hoc de puluere, ut nollent illud interturbari tumult●● ullo, iuberent verò quiescere alios omnes, ut huic uni locus esset, in quo reposita illis spes omnis. That is an old piece of craft, often detected, and therefore always suspected: that at no time more the Popes do write to such a purpose, then when most of all they intent mischief. Here they would sweetly impose upon our sharpest wits, that they may say to themselves, Peace and all safe, that so sudden destruction may take them tardy, while they suspect no such thing. There was no cause why ye should mention that admonition, which to us is the messenger of a storm, certainly then always imminent. But there was also another reason of this admonition: for this business of the powder-plot was so pleasing, so certainly hopeful, that they would not have it interrupted with any tumult, but should command all others to be quiet, that this one business might take place, wherein all their hope was lapped up. Thus by the judgement of our grave and experienced Fathers, we may learn what interpretation to make, what to expect, when Rome's holy Fathers in their Bulls exhort their Sons to be quiet, and to contain themselves from tumult, as here the Pope doth. If thus they did upon the Gunpowder-plot, all hushed, till the sudden blast: doth not this extraordinary sun-gleame foretoken some such hideous storm, ready to fall upon us? Is not this a sprinkling of water upon lime? or with oil to suppress the flame? The token which judas gave to the apprehenders of Christ, was a traitorous kiss, and Rome's signal to her treacherous attempts, is Peace, peace. But as the French say in their Proverb, When the Spaniard comes to parley of peace, than double-bolt the doors: so I hope, England will be so wise, as when they observe the Pope's morning sunshine of peace from under a cloud, they will provide for a rainy day. But to the words, in more particular. In the forefront of this clause, here is twice mention of fire. And how great matter a little fire kindleth? This very word in the Lord Mounteagles letter, of fire, was that, which through God's providence kindled in King james his conceit a suspicion of such a like plot, as indeed it proved. Upon whose judgements we may the more boldly suspect by the Popes twice mention of fire, that without doubt some fiery trial is now in hand, even fire and sword. Here again the Pope puts his Sons in mind of their virtue, and prowess; as also of their enemies, the King and State: enough to blow the coals of their hatred, and so to exercise the eternal fire of their unquenchable charity. A fiery charity indeed, of the nature of wildfire, or as the stone Asbestos, which once inflamed, cannot be quenched again. But cannot Pontifician charity be lost? be quenched? This is against your Trent-doctrine, which teacheth, that charity, with other graces may be lost. But happily you mean, this your unquenchable fire of charity towards us your enemies, is not a gift of grace, but a Papal gloss, or such a charity as is of the eternal fire of hell, such (if so good) as poor Dives his charity to his brethren in hell-flames; such, or the like charity is this here. Whatsoever it is we do not greatly affect or desire this your charity, but we pray God, that we never come to feel the fiery unquenchablenesse of it. For your weapons of humility, fasting, prayer, and the like, would to God we had no more cause to fear your poisons, and pistals, treasons, and treacheries, falsehoods and flatTHeries, more than these. But if the armour of your white son's patience were a little better scoured, and exercised among us, we should as little fear these your pernicious weapons, as those your superstitious devotions. But surely you must have other gates weapons, than all these, to make good that cruel conflict you speak of, to win you those celestial palms of triumph. And your fasting, prayers, and humiliation, cannot but bode some notable enterprise now a preparing. What solemn Processions had you upon 88? So that these your admonitions give us to prepare for some cruel conflict indeed. Else, what meaneth your exciting your sons to patience? as if they were in the fiery trial; as if they were to undergo a cruel conflict? you know it is ridiculous to mean it of the present state of things. But if your sons be in any hazard of a cruel conflict; we cannot conceive how it should be, unless upon the discovery of your Armadas approaching towards us, they should in the mean time (to make all fast in unity at home) be urged to take the oath of fidelity to our King, which refused, might bring condign punishments upon them. Although I am persuaded, no English Papist is such an unnatural miscreant, yea so foolish and brutish, as he would betray his own dear native Country to a sorraine Tyrant. You exhort your sons to pray for the King's eternal life. Why? alas! Is his temporal in such danger? God forbid. But we pray also for his temporal life, that after a long, happy, religious government, and reign here, he may at length come to enjoy that eternal Crown of glory. But all your prayers, all your patience, and peaceableness, you persuade your Sons to, is with special reference to the present good of the Church; until the opportunity and season serve to show yourselves in open colours. For the Kings taking away your Sons mortal life, it is ridiculous. But if your sons must pray for the King's eternal life, only while he takes from them their mortal: we may make a question, whether ever they will pray for him; at leastwise, if they reepe them quiet, and live like peaceable subjects, as you seem to persuade them. For the rest of your words, as, of Christ's Soldiers, and so to the end of the clause, we pass over them; as being weary of your blasphemies, and false applications. What part have you, or yours in Christ's Testament? unless your sons utterly renounce communion with your papal fatherhood, See Platina in Celestine 5. & Bonif. 8. and fly to Christ and his word: unless you will as one of your Predecessors did quite abandon your Popedom, for the salvation of your soul; whereof there is small hope, while you go on in this manner. Memorable is that speech of Pope Marcellus 2. who, Onuph. in Marcell. 2. smiting his hand on the board, said, I do not see, how any, holding this high place, can be saved. Look to it, O ye Popes and Papists, that adhere to such an head. And if the inheritance thereof be promised to none, but Christ's Imitators: what portion have you therein? for wherein do ye imitate Christ? yea, wherein do ye not both teach and practise quite contrary unto him? But your shameless blasphemies, and bold misapplying of the Scriptures are so familiar with you, as we will give over admiting of them. Only we cannot choose whether we will or no, but admire one thing, that you propound blessed Peter for an example of not smiting with the sword: hath any thing been more familiar with Popes, than herein especially to show themselves Peter's Successors, in smiting with the sword? saving only, that Peter drew his sword against that rabble rout in defence of his Master: you draw your sword against Christ himself in his Members, in God's Vicegerents here on earth, the Lords Anointed. All of you challenge the power of Peter's sword: and some of you have in your own persons drawn in out in open field; as Pope julius 2. when marching against the Emperor, his Liege Lord, he in a rage threw Saint Peter's Keys into Tiber, as too impotent to vindicate his quarrel, and pontifically drew forth Paul's sword, saying, If Peter's Keys could not, Paul's sword should. I could put you in mind of your Predecessiour Pope Vrban 6. how civilly he carried himself, yea what a racket he kept with his sword among his own Cardinals, See Fren. hist. in Charles 7. those especially, that of all the rest were the most learned and courageous: exercising upon nine or ten of them the most barbarous examples of cruelty, and bestial immanity, and Papal insolency that ever I read or heard of. But the thing I admire in your example of blessed Peter, is this: that here you use it to your sons, as a motive to peace, sith Peter was forbid to smite; and yet from this very example you derive the authority of your Papal supremacy, Extravag. Com●n San. as founded upon Peter's sword. Memorable is that decree of Pope Boniface 8. (he that in his great day of jubilee had two glittering swords borne before him, with Ecce duo gladij hîc) Certè qui in potestate Petri temporalem gladium esse negat, malè attendit verbum Domini proferentis, Convert gladium tuam invagînam. Surely he that denieth the temporal sword to be in the power of Peter, doth ill attend Christ's word, saying, put up thy sword into thy sheath. And so also to prove both the swords to be in the power of Peter, to wit, the spiritual, and the temporal, Euangelicis dictis instruimur, We are instructed by the words of the Gospel; for the Apostles saying, behold two swords here, in Ecclesiâ scilicet, doubtless in the Church: Non nimis esse sed satis. the Lord did not answer it was too much, but enough; therefore both the swords are in the power of the Church. These be tall arguments for that Boniface, and your Papal breast to devose for the maintaining of your Antichristian Tyranny and usurpation. But alas by these your distorted speeches, never think to impose upon our simplicity so far, as when ye talk of putting up your sword, we should be such fools, as not to look at least whether ours be rusty in the scabbard. You promise the Palms of celestial triumphs. What? as a reward of your sons peaceable patience here a while, for the present good of the Church? or rather for the conquest of your Martial attempts you are now about? Is the field already yours? May not ye reckon before your host? Let not him that puts on his armour, boast as he that puts it off. But you fight under the standard of the Cross. And we under Christ's standard. Even now ye are about to verify that prophecy, Reuel. 20. of Gog, and Magog, compassing the tents of the Saints (your Heretics) round about. You think you have us enclosed in your net: but our comfort is, fire shall come down from heaven to deuoure you, with your huge hosts; the victory shall remain on the Lamb's side, against whom you do giantlike make war: for as you are that Lady, that say in your heart, Reuel. 18. 7. I sit a Queen, and am no widow, and shall see no sorrow: therefore (as it there followeth) shall your plagues come in one day, death, and mourning, and famine, and your Babylon shall be utterly burnt with fire; for strong is the Lord God, who judgeth her. Do ye believe this? surely your papal Atheism will not suffer you. But we believe it, for strong is the Lord God that judgeth you; and faithful is he that hath promised deliverance to his Church. It followeth. Let us embrace you in the arms of Apostolic charity, beloved Sons, to whom we promise the Father's patrociny, and most lovingly bestow our benediction. Answer. Pape and Ape differ but a letter: but their charity to their Sons less. This is that Father, whose charity to his Sons is so Apostolic, as though he carry millions of his sons with him into hell, to be tormented of the great Devil; yet no man may presume to blame him for it, as we noted before. But all your impieties will pass for charity itself, so it go but veiled under Apostolic. Apostolic is a great word with you, and serveth at all tumes: only still you mistake Apostolic for Apostaticke, which ye must be remembered of. But you promise the Father's patrociny. What Fathers? the heavenly Fathers ye cannot, for all your power in heaven and earth: your own you may. But upon what security? what patrociny can you promise to yourself, and yours from that Lake that burneth with fire and brimstone, Reu. 19 19, 20. mark the place well, read also Reu. 14. 8. if any man worship the Beast, and his Image, and receive his mark in his forehead, or in his hand (namely whosoever shall avow himself a sworn son, or rather slave to the Pope: nothing is more plain, then that it is spoken of that Roman Beast) 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, in the presence of the holy Angels (behold what a spectacle Pontificians or Papists are made to the blessed Angels!) and in the presence of the Lamb; and the smoke of their torments ascendeth up for ever and ever, and they have no rest day nor night, who worship the Beast, and his Image, and whosoever receiveth the mark of his name. This is the portion and patrimony of that man of sin, that son of Perdition, that exalts himself above all that is called God, as the Pope exprofesso doth: from which, what Papal patrociny? what Apostolic benediction can give protection or security? Or else not unlikely the promise of the paternal patrociny the Pope here maketh to his white sons, the Jesuits, that if they apply, and play their parts well, as no doubt but they will do their best: and his Apostolic benediction to his lay sons: for he is in some good hope that Peter's Patrimony, or Pence, which now would be turned into so many pounds will be recovered again to the Pope, out of England, if his enterprise now in hand succeed to his hope, and expectation. Which is the main upshot of all the Pope's purposes, most artificially shadowed, and mystically involved in this Breeve. Given at Rome, Saint Peter, under the signet of the Fisher. May 30, 1626. the third year of our Popedom. Answer. At Rome. And can any good thing come from Rome? for what is Rome? Even that mystical spiritual Babylon, described Revel. 17. Rome the present seat of that Antichrist, now reigning there in his full height. How so? the Pope himself is witness. For the Bull (wherein he professeth himself the supreme sovereign over Kings, and Kingdoms, to vnking them at his pleasure, while he would deprive them of their subject's allegiance) was dated at Rome, the prime seat of the Pope. Saint john was told expressly, that Babylon the great, the purpled whore, the seven hills City, the seven headed ten-horned Beast, was Rome: The Woman which thou sawest (saith the Angel to john) is that great City, Reu. 17. 18. which reigneth over the Kings of the earth. It reigned then Imperially: it reigneth now Papally: Papally in name, Imperially also in power: for the Pope is a twofold head of that Beast, mystically typed in his two-topped Mitre, in the front whereof, was anciently written, Mysterium, that a man might point with the finger, This is Antichrist. The Pope (I say) is a twofold Head, the seaventh Head as Pope, and also the eight Head, Crantz. in Saxon. l. 8. cap. 6. as Emperor, though not in name, Boniface the eight showed it openly in his great jubilee, when the first day thereof he came forth in his Pontifical robes, and the next day following in the Imperial habit, and Diadem, with a naked sword carried before him, saying; Behold, here two swords. So that Bellarmine's own words of Antichrist fall pat upon the Pope, where he saith, Erit enim Antichristus supremum & ultimum caput impiorum; Bellar. de Pontif. Rom. l. 3. c. 15. & est ultimus Rex, qui Imperium Romanum tenebit, tamen sine nomine Romani Imperatoris: For Antichrist shall be the supreme, and last Head of the wicked; and he is the last King, which shall hold the Roman Empire, yet without the name of Roman Emperor. And is not this the Pope of Rome? Doth not he wholly possess the ancient Imperial dominion, and territories, in and about Rome, far, and near? Doth not he challenge supremacy of Imperial power of all Christendom, yea over the world? The Emperor that now is, hath not he his election, and confirmation from the Pope? the seven Electors were made by the Pope, they nominate, and elect the Emperor, but all this is of no force, but as it receiveth approbation, and confirmation from the Pope: Nor is he called Emperor of Rome. Hands off. That is for his holiness alone. So that, if, as some Pontificians would shift it off, that that City, reigning over the Kings of the earth, cannot be meant of Rome, as now it is, because Rome doth not, as formerly so reign: Let the Pope answer it, whether he have not, or at least usurp not a greater power, than ever the Roman Emperor had. The Papal Rome is called the Mistress, Lady Queen of the world. She says, I sit a Queen, Reu. 18. 7. and am no widow, and shall see no sorrow. As Saint Jerome saith, luxta Apocalypsin johannis, in front purpuratae Meretricis scriptum est nomen blasphomiaes, Hieron. ad Alga● in qu. 11. 1. Romae eternae. According to the Revelation of Saint john, in the forehead of the purple whore, is written the name of blasphemy, to wit, of Rome eternal. Take Rome's own words, proving her to be that City, reigning over all, and therefore the present seat of Antichrist, now tyrannising. When Henry the 7. was crowned at Rome, Rome's words are recorded in Capital letters, saying; Ego Coronarum Corona, confirmo Principi potestatem, sibiqúe subijcio Civitates Gentium nationes, tueantur Aquilae gloriam meam. Haec Roma. ay, the Crown of Crowns, do establish power to the Prince, and subject unto him Cities, Countries, Nations, let the Eagles defend my glory. These things saith Rome; or this is Rome. This is that Rome here. Yea, this Rome is so the feat of Antichrist, as this title could never find rest, till it nestled itself in Rome. As, nothing resteth out of the proper place. john of Constantinople, for all his ambition, could not carry it. How did Gregory cry it down? Nor Constantinople, though then the Imperial City, though she had borrowed the name of Rome, being called Nova Roma, and Greece about, Romania, though it could show her seven hil-tops, as Rome; yet it was no place for Antichrist to roost in. Antichrist there, was but tanquam piscis in arido; a fish out of his Element, on the dry land, where it is so putrified, that Rome's Saint Gregory could not endure the smell of it. Pregnant to this purpose is the observation of the learned Bishop in his Tortura. His words are, In Constantinopolitano cum fuit, b Grrgories' own words cited. stultum, superbum, scelestum, perversum, profanum, blasphemum fuit: idem autem intra bionnij unius spatium, in Romano, nihil horum est, etc. When the title of Antichrist was in the Bishop of Constantinople, it was foolish, proud, impious, perverse, profane, blasphemous: but within two years' space the same being in the Bishop of Rome, it was none of all these. And strange was the judgement of Phocas, who judged (if we believe Gregory) that that impious & blasphemous name was not fit for the Bishop of Constantinople; for it was proper to the Bishops of Rome. Strange also was the mind of Boniface, who accepted it; Yea, saith Platina, importuned Phocas for it, Magna con●entione. he would not have the Constantinopolitan to be supreme over all; for this was due to him, and the Bishop of Rome. Although, he that should do this (by Gregory's testimony) was therein the imitator of Lucifer, the forerunner of Antichrist. And Gregory was a true Prophet, both ways. For he told the Emperor concerning that word, that he who should carry it away, did thereby advance himself above the honour of the Empire; and came it not so to pass? He said to Anianus, that to consent in this wicked title, was no other, then to lose the faith. And hath faith suffered no loss, since Phocas consented to that wicked Title? so that Gregory's Prophecy is true both ways; Et Imperio, & Ecclesiae perniciosa, vox ista; & successor eius Bonifacius, quoad Imperium Lucifer, quoad Ecclesiam Autichristus: that word was pernicious both to the Empire, and to the Church; and his successor Boniface, as touching the Empire was Lucifer, as touching the Church Antichrist. Thus far the Bishop in his Tortura. Rome then, not Constantinople, is the proper seat of Antichrist. Auentin. l. 6. As Pope Adrian 4. said: Romae nostra sedes est: At Rome is our seat. This Adrian, Breake-speare an English man, was he that said, To covet the Popedom, is not to succeed Saint Peter in feeding the Sheep, but Romulus, in committing Parricides, because a man cannot attain thereunto, without shedding the blood of his brethren, that he may reign alone. Thus by the Pope's own voice, Rome and Antichrist are well met. But saith * Onuphr. Annot. in vita Bonif. 3. Platina. Onuphrius, though the Bishop of Rome be the sole universal head, yet he doth not, as other patriarchs, use any proud titles, as to call himself Occumenicus, as he of Constantinople doth, but styleth himself Seruus seruorum Dei, Servant of the servants of God; only the people in their solemn acclamations, give him high titles. Seruus seruorum. What is this, but the very title of Cham's curse? Gen. 9 25. yea, what is it, but the mystery of Antichrist, concerning all this superarrogant pride under this vale of hypocrisy? For instance: The foresaid Adrian writing to that noble Frederick the Emperor, in the forefront, Seruus seruorum, etc. yet how is the whole body of the letter stuffed out with nothing, but Antichristian insolency? And how did this lowly title suit with this his holiness extreme indignation, * Helmold. in histor. Scla. c. 81. when this Emperor, coming to him to be crowned, did out of ignorance (as unacquainted with such kind of service before) hold the Pope's left stirrup, instead of the right? For which one mortal error, this servant of servants could not be appeased, but thereupon refused to give the Emperor the kiss of peace. Thus at Rome only Antichrist domineereth under the title of servant of servants; as here it followeth of Saint Peter, under the signe● of the fisher. Poor Peter the fisher, what a successor hath he gotten, who under the name of Peter fisheth all the world? as * See Bellar. de Pont. Rom. l. 1. c. 20. they expound that of Luke 5. 4. Launch out into the deep: that is, Peter and the Pope fish all the world. So that not unfitly is that spiritual Babylon or Rome said to sit upon many waters, Reuel. 17. 1. very commodious for Rome's Peterman. No fishing to this See. And all is fish that cometh to Rome's net. Only all his fish must be of the same kind with that, which Peter took with his Angle, having in his mouth a piece of 20.d. at least, Peter's tribute money, not for the Emperor, but for the Pope himself. This fisher's Signet or Ring is that, where with the Pope marrieth to himself the Sea of the whole world, for himself and his Peter-men to fish, as the Duke of Venice on every Ascension day marrieth the Adriaticke Sea to Venice, with casting in a Ring into it, which privilege Pope Alexander 3. first gave to the Prince of that state. This Breeve was dated May 30. 1626. And as the Prophet told the King of Israel: Strengthen thyself, and mark, and see what thou dost, for when the year is gone about, the King of Syria will come up against thee: so let me say to our King of Israel, in the name of the Lord, Go, strengthen thyself, and mark, and see what thou dost; for when the year is gone about, by that time the 30. of May 1627. cometh about, the King of Babylon will give some strange attempt upon England; as by all the prognosticating signs in this Breeve, we are given more than to conjecture. The year wherein it was dated, 1626. having two six in it, are two figures of the Beasts number, very ominous. But Deus omen avertat. Also in the third year of his Popedom. Pope's years are as precious, Seneca in Medea. as that day, which Medea begged of King Creon before her banishment, wherein her womanish malice so bestirred herself, that by 〈…〉 she consumed the King's house with fire, and made a cruel massacre of sundry Noble personages, yea most unnaturally even of her own Sons. And what massacres may not this present Pope, the head of that Antichristian Beast, yea of that Babylonish woman, drunk with the blood of the Saints achieve in three years and a half, the time which the Antichristian Church (though most absurdly) limiteth for Antichrists Tyranny; for whose bloodthirsty cruelty, neither the Kings own house, no nor yet the Popes own, though most 〈◊〉 〈◊〉 can secure themselves. Let us conclude then with that prayer, as it was once entire in our English Liturgy in King Edward's days of blessed memory. 〈◊〉 seditions and privy Conspiracy, from the Tyranny of the Bishop of Rome, and all his detestable enormities, from false, and 〈◊〉 opinions, from hardnessse of heart, 〈…〉 and Commandments: Good Lord deliver us. And let all England say Amen. An Advertisement to those my Countrymen whom the Pope calleth his Catholic sons. MY native brethren Countrymen, or (if you will) Roman Catholics (〈◊〉 wherein you so much glory and and which not only distinguisheth) but even deuideth you from all true Catholics, such as Rome accounts Heretics) although my desire to speak unto you be greater than my hope to be heard (such is the veil of 〈…〉 obedience wherein they have shut up your ears, and closed your eyes, that you should not hear or 〈…〉 more grievous Babylonian or Egyptian Captivity spiritual than those temporal & typical were to God's people) yet 〈◊〉 this present, necessity enforced to assay at lest what common humane prudence or English spirit is left in you, as not altogether eaten out with that spirit of lethargy and benumbednesse, wherewith the Mystery of iniquity hath so wholly possessed many. And if at the worst, my purpose herein shall prove frustrate, yet it shall 〈◊〉, that we would have cured Babylon but she would not be cured; and hereby I shall howsoever discharge the duty of one that hath obtained mercy to be faithful, delivering mine own soul, whither ye will hear, or whether ye will forbear. Yet I will hope the best, praying God to give a blessing. Yea, why should I not rather be most confident herein, that all of you will be ready to hearken to such a business as this, which I am to propound unto you? Only (as I have premised in the Inscription) I except and exclude the Jesuits from my least hope of persuading them, because the Arguments and Motives, which may and ought strongly to prevail with you, are directly contrary to the very principles and Grounds of their jesuitical Order. They have altogether cast off all hope of heaven, all faith in Christ, and in steed thereof have made choice of that offer, which Christ refused, namely: the Kingdoms of the world, and the glory of them; men they are of pragmatical, and worse than 〈◊〉 spirits, plotting either to 〈◊〉 all Kingdoms and States, (or which is as good) to subjugated them to the Tyranny of Rome and Spain? Rome's fishers they are, who ever find it best fishing in troubled waters, by stirring up commotions, factions, rebellions, treasons, arming and animating Subjects against their lawful Prince; this is their doctrine, this their practice who so ignorant, as knows it not? so that to go about to persuade them to embrace peace, loyalty, fidelity, to leave off all their treasonable practices in undermining 〈◊〉, were as much, as to infer a new Article of faith, to believe a possibility, that a true jesuit should ever be converted to become a true Christian; such and unreconsileable 〈◊〉 & 〈◊〉 have they put between the order of jesus, and the 〈◊〉 of Christ; and they that are once of the society of jesus, should never come to be of the blessed Communion of Christ▪ so that such is the reno●e of their factious society, that no marvel if they set the Son against the father, the subject against the Prince, when they have made jesus to be at utter defiance and enmity with Christ. jesuitical doctrine is such a die as will not easily give place to any other colour, otherwise, then as Satan, who can change himself into an Angel of light, in appearance only. The reason why so few, or rather never any, specially English Jesuits, renounce their diabolical professions, to embrace the Truth, is because they cannot enter into that Profession, but with a kind of reluctancy at the first, (before they be hardened, and their consciences seared,) not only against the light of their conscience but even against the light of reason, and nature itself, ceasing to be reasonable men, to enter into a new order of Incarnate Devils, whose order is to put out of order the whole course of Nature, overturning the very foundations of all humane societies, and all under the name of jesus; as if jesus were no more a name to signify the 〈◊〉 of his people, but were as much as * Reuel. 9 11. Abaddon, or Apollion, in the Jesuits sense; so that a jesuit being one, whose faith and profession is an habitual and vowed wilful Rebellion against God and Christ, against the very light of Nature, and of his own conscience, becomes thereby so invincibly obiurate, that 〈◊〉 〈◊〉 were to judge whether Satan or he were likelier to renounce their religion, saving only, that the one is a Devil, the other a Man, or in man's shape at least. For we know, Christ hath said, that 't he sin against the Holy Ghost shall never be pardoned. And the reason is given by Divines, because it can never be repent of, no more than that of the Devil, whose sin was that against the Holy Ghost, when he first forsook the truth, to betake himself to that order, wherein for his Antiquity, and pregnancy, he merited, long before the 〈◊〉 and last Saint Ignatius, to be the Grandfather and Founder of this new society. Leave we these therefore, as Christ did the wilful blind pharisees, to perish together, of whom he said, Let them alone they be blind leaders of the blind, and if the blind lead the blind, they shall both fall into the Pit; and let me speak unto men, to English men, to wise men, such as have not so far vowed themselves captives for Babylon in their blind obedience, as to disavow their common sense and reason. Tell me if there be ever be among you all, so far besotted and infatuated with jesuitical Illusions, that treason or rebellion against your Sovereign Prince should be so meritorious, as to merit some better Kingdom than this of England? yet can your common sense & reason be so far transported as to think you shall be in happier case under the Spanish yoke, then under the governmnet of your own native King? What nations or kingdoms so miserable as those under the Spaniards insolent & intolerable tyranny? To say nothing of the West-Indies, whose wretched slavery hath been the subject of large volumes, setting out the matchless examples of spanish cruelties; enough to cause even those barbarous heathen to abhor heaven itself, if it were (as the juggling Friars & jesuits falsely informed them) the reward of Spaniards, with whom they would be loath to go thither, upon any terms: to speak as little of our neighbour Netherlands, once under the Spaniard, but whose savage and treacherous cruelty grew so intolerable, that theu shook him quite besides the saddle; enough to prove him unexpert in the Art of good Horse-manship, which consists rather 〈…〉 and moderating of the 〈◊〉, then in the rough and over imperious usage of the Rod and Spur: to pass by also those goodly Countries in Italy, as of Naples, Milan and the rest, how groan they under that Iberian yoke? how the people once conquerors of the world now made slaves, their Nobility debased, their ancient Gentry defaced, and all trampled under the Spaniards proud foot? Go no farther than Spain itself: Ask that company, that came lately out of Spain, and took a full view of the Spanish Regiment; they can tell you how unworthy it is to become so much as a Pattern for the Noble State of England to follow. How base and wretched is the whole Commonalty of that Nation, though Natives! What slaves under a Tyrant, rather than Subjects under a King? There no laws are in force, but such as establish an absolute tyranny. There, every moneyed man may not be permitted to purchase lands, no, nor to buy himself good 〈◊〉 but according to his stinted pittance, a pound of Beef or so. There the common 〈◊〉 (for all their great Masters 〈…〉 of so many mines) are glad of copper coin, instead of silver (for who goes worse shod than the shoemaker's wife?) and if he chance to get any silver, purchased with his double commodities, he must be sure to pay the King and the Priest in the purest coin; for if he offer them the base, the King 〈◊〉 〈◊〉, the Priest can find no hands to receive it, turning away his face, as though he cared not for money, and such an offence is not absolved, nor expiated, without ●●ere silver. As for his base coin, that he may lay out to have as base commodities for it, not half so good penny-woorths, as our poor have at the Chandeler for their farthings. For as near as they can, the seller shapes his price according to the stuff, or mettle, which the buyer bringeth: Their taxes are intolerable. Take but one instance: the common meritorious Courtesans: that trade for three pence a turn, must pay one penny of it to the King, and another to the Pope, and have but the third penny to herself; though it be too much, unless she deserved it better. To say nothing of the miserable captivity of the Spaniards, who sitting at dinner, or so, if the Priest's bell do but tinkle at the door, his Dame, be she never so buxom or debonair, lovely or dainty, away she must to private shrift, while the goodman must be glad to bite upon the sour herbs of choleric jealousy, leaving his dainty (Kates perforce alas!) to the Priest, to feed upon. O poor Spaniards! yea some of them, informed by our English then their Guests, how free we were in England from such bondage, deeply sighed (as far as they durst) saying, England was happy, and enjoyed Heaven, while themselves were tormented in Hell and Purgatory. And tell me now O ye English Romain Catholics, do ye envy the happiness of the Spanish yoke? Is it so sweet, trow you, to exchange for it your English liberty? Yet, though you affect it never so much, though jesuitical eloquence never so fairly gilded over with a brainsick ambition of becoming great Magnificoes: yet soft a while; you must not look 〈◊〉 to go cheek by jowl with signior Spaniole, to be used altogether so favourably, as your Don is: For he is a Native of Spain: you Aliens, he is, for all his Master's yoke, poor and true to his King, so poor, that he cannot choose but be true; for ye seldom or never hear of rebellion, or treason in Spain by a Spaniard. Why? because the poor shakes are kept so cold, that they want courage & strength to sting: but in England it is otherwise. As king Henry 4, of England a wise Prince, who full well knew the humour of the English (they are a * Remains of wise speeches pag. 210. grave authors words) in his admonition to his Son, at his death, said, of English men, so long as the have wealth and riches, so long shalt thou h●ue obeisance: but when they be poor, then are they ready to make insurrections at every motion. Ibid. in Epigr. For as Alfred of Beverly sang of England in his Poem. Libera gens, cui libera mens, & libera lingua, Sed lingua melior, libera 〈◊〉 〈◊〉. A Nation free, whose mind, whose tongue if free: But hand then tongue will better, freer be. And what liberty do not even you yourselves here enjoy? wherein are you restrained, unless a little in that wherein it were happy for you, that ye had not the least communion at all, I mean your Romish Religion? But of that Anon. But say, any should renounce the best native properties of English men, which is fidelity and loyalty to their Prince and Country; and retain the worst, to wit, an itching affection after novelty and change: Say, that the jesuits with their Circean Cup, should so transform our English, as Ulysses his men, into Hogs, as when the hungry Wolf or Fox should see me to present to their smell some grateful commodity, they should inconsiderately with the snout of sensuality cast open the door of their own sty, and so let in the ravenous Beasts to prey both upon themselves, & the whole litter, turning their habitations into Dens of such wild Beasts. In plain terms, say, that if the subtle and cruel Spaniard were now with a great Navy upon our narrow Seas, seeking to arrive on our Coast, but could not 〈◊〉 we kept our Sinque-Ports and Forts well guarded, yea specially, so long as we were all fast knit in unity among ourselves, like true Englishmen; but that the Pope's Catholic sons should be persuaded, for the obtaining, 〈◊〉 least of the liberty of their consciences if not to plunge themselves into a further thraldom) to rise up for the Catholic King▪ by which means he might haply 〈◊〉 footing in England (what think you then should become of you? Grandees all of you would be. Yea Grand devils, and such as your new master of Spain would never account worthy to be trusted, so much as to dig in his silver Ours in the West-Indies, who so unnaturally would not stick to betray your dear native Country. Nay would he not spare that labour and cost to carry you so far to be his slaves (though, as Mendoza answered Henry 3 of France, that if his Master had conquered England in 88 the English should have had the favour to be transported to dig in his Indian Mines) and by the way s●w you up close in the old Roman Culleus, a leather sack, (the ancient reward of 〈◊〉) casting you into the Sea, as unworthy to touch any Element, that would unnaturally betray that sweet Country, wherein you first received your Being, and breath? The Spaniard 〈◊〉 his lesson ad unguem, Amo proditionem, odi Proditorem; I love the Treason, but hate the Traitor. Or say, that necessity may enforce him for the present to allow you to breath still in England, to be his Drudges and Vassals (as it was with 〈◊〉 at the Captivity in Babylon) to till the ground for him, to carry him in provision for the wars in his conquest of the rest of Christendom, and to feed his hungry proud Spaniards, sucking the sweet of your sw●●t continually▪ yet 〈◊〉 whither you will account this a condign recompense for such a foul treason; yea consider also, what ye have now purchased in comparison of that, which ye were before, when ye lived like free English men, every man under his own Vine and under his own Figtree. But why do I so much as suppose or imagine the least probability of the coming to pass of any such prodigious 〈◊〉? God forbid I assure myself, none of you will ever 〈◊〉 such unnatural Miscreants, to betray your native Country to the Spaniard; neither if any would be so mad, will our good God ever forsake this his inheritance, wherein he hath so many thousands of his faithful and vowed servants, who have not bowed the knee to B●●l, or kissed 〈◊〉 〈◊〉. And you cannot but know so much (as little acquaintance as is allowed 〈◊〉 to have with the Scriptures) that so long as but one 〈◊〉 was in wicked Sodom, even the power of the Omnipotent himself was suspended from taking revenge upon it, till Lot was safely provided fir; and if but one righteous had been found in the City, God had spared it for their sakes. Therefore never let any Romish or Spanish hopes feed themselves with such a vain conceit of England's Conquest, unless the connivance at your innumerable 〈◊〉 Idols may endanger 〈…〉 place your chief confidence 〈…〉, more zealous than wise, and 〈…〉 allege the Catholic cause, and the liberty of conscience, as preponderating all other mischiefs, the freedom of Religion, and of the soul being to be preferred before the thraldom of the body, yea and the betraying of your earthly Country not to be forborn, for the meriting of an heavenly: this indeed may seem a weighty point, and therefore not unworthy altogether in this place of our deepest considerations, for the discussing of such a difficulty. To begin then at the head-spring of this our discourse, it is no news unto you, that the Pope of late hath sent his Bull or Brieve into England, recommended to all his Catholic sons of England, wherein he chargeth you by no means to take the Oath of Allegiance or fidelity to your King, but rather that you should account him for your Enemy; the sum is that you should be armed with the spirit of rebellion against your King and Country, when occasion of the Catholics cause should serve to show your valour in the open field, as ye may all more plainly see in this briefs unfolding of the Brieve. How? to charge subjects to disavow their fidelity to their Prince? by what authority? who hath such power over men, to dispense, to dissolve, to absolve from the bonds of duty and obedience, which natural subjects owe to their King? By what law or example? God in his word hath taught the contrary. But Christ Vicar hath this power: but Christ practised the contrary. But the Apostolic successor of Peter may do it: but Peter & Paul both, preached, practised the contrary: so all the Patriarches and Prophets: Yet Christ's Vicar, Peter's successor, are titles not lightly to be regarded; to which is added also, Head of the Church, Oracle of the world, to whom is committed all power in heaven and earth, who cannot err, to whom all must be subject under pain of damnation, and much more than I can tell: Huge titles, enough to intoxicate and infatuate silly and simple souls, yea and to dazzle the eyes even of the acutest wits with their glorious lustre, where they are attended or entertained but with credulity. But if there be any truth at all in these things, concerning the Pope, whence (in the name of God) hath he these titles? From what ground of truth? He dare plead, from Scripture. From Scripture? Hold you there, we desire no better evidence, or umpire in this cause: you will grant then, that the Scripture is of authority in itself to challenge our faith to rest upon it, as a most sure rule. Yes, but with condition (as you are taught) if it have authority from the Church: From what Church? What Church? Of Rome: From whose mouth? who must pronounce the verdict? The Pope forsooth: if so then the Pope's power is not built primarily upon the Scriptures but upon himself, and so he is judge in his own cause. The Pope belike dareth authority to the Scriptures, and they again repay him with his own minted coin, by confirming his supremacy. This is pretty. Just as Boniface confirmed Phocas in his usurped Empire, and Phocas reciprocally settled him in his Papal supremacy. Or as the * See Cicarillas in vita Sixti 5. where this Pope having canonised the Anchorite Didacus for a Saint makes his solemn prayer to God to be so favourable to his humility as (saith he) by the pious prayers of thy Saint Didacus, we may merit to be exalted to eternal glory in hea●en. Contra neg●ntem Principia, non est disputandum. Pope makes Saints, who by that means receiving a power and merit, are by their Canonization qualified to become intercessors for their Canonizer, his Holiness. What a coniuration-circle is here? but pitch we upon the centre. If the Pope give the authority to the Scriptures, prescribing and limiting them their sense: whence then hath the Pope this authority? From Christ as his Vicar. How proves he that? From Scripture. But what authority hath the Scripture for this, till first it receive it from the Pope's breast? Come, come; let such popish juggle impose upon fools; and such turn-sicke windings cause the brains of young children to run round, and to conceit that the whole earth runs round, when it standeth still unmoved. But let men be guided by reason, understanding judgement. He that denyeth principles, is to be detested, not disputed with. It is a Principle in Divinity that the Scripture is, and ever hath been the rule of Faith. Yes, say your Pontificians, a Partial rule but not Totall, the unwritten word is to be added. What is that? Apostolic traditions. Apostolic? That sounds well. Well; let not Apostolic Traditions cross Apostolic writings, and have with you. But otherwise look not that your penny of Traditions should pass for current silver with us, for weight and pureness, as the Scriptures, in point of rule of Faith, for all the Pope stampeth them with the Image and Superscription of Apostolic. Abraham's wells are now digged so deep, so large, as not all your Philistian rubbish can stop them up, not Apostolic, not all Rome's holy Relics, or pieces of Christ's Cross & the rest. But neither is Apostlicke Tradition enough to make up the other moiety of the partial rule parallel to Scripture, by Pontifician confession; for neither will those serve the Pope's turn. What then? How shall the rule of Faith be eeked out to the entire perfection to please the Pope, in case his Holiness would come within the compass of any rule? Yes: there is (forsooth) the lively Oracle or voice of the Church, which being of an unlimited latitude, doth consummate the rule of Faith; and the Pope's breast is the fountain, whence these waters of Rome's sanctuary flow. But the truth is (if there were any truth in it) this rule is such, as will not endure copartnership with Scriptures and Traditions, for all they be Apostolic, but is the sole and supreme Rule whereby those must be squared & whereto they must be conformed. Nor is this Rule of the Pope's breast certain, but sometimes it gives one sense of Scripture, & sometimes another, according as the changeable & various condition of the Church requiteth. This is a Mystery which perhaps many of you the Pope's Catholic sons will hardly believe, specially such as are endued with any judgement & enjoy the privilege to have the free use of your reason without papal restraint; but if any doubt of it, we have sufficient authentic records for it, the best that Rome can afford. But come, do but strain courtesy a little with your Ghostly Father, and let us enter in a little private sad conference, and let right reason be the Moderator. Tell me (as Paul asked Agrippa) Believest thou the Scriptures of the Prophets and Apostles? I know you believe. Surely if ye do, you may answer with Agrippa, Almost thou persuadest me to become an Orthodox Christian, and true Catholic. And rest but upon the Scriptures, and I will say, Thou art not far from the Kingdom of God. But to rest upon the voice of the Pope, and not upon the express words of Scripture, what is it, but to suffer him to pluck out both your eyes, that so he may the more easily lead you blindfold into hell? Or what were this, but to make the Pope your God, above God and Christ, and so to adore him, who thus advanceth himself above all that is called God? Fie for shame, as God hath given you reason, understanding and judgement, so in the name of God use it to his glory, that gave it, and suffer no man to cheat you of it, lest you prove more sottish than those heathen, who worshipped the creature in stead of the Creator, who is blessed for ever. But you are persuaded of the Pope's inerrability, as being Christ's Vicar, Peter's successor, as having continued in the See of Rome ever since the Apostles times, so as not any Bishops See in the world hath done the like. What then? all Bishops and Ministers of the Word may be said to be Christ's Vicars, and Successors of the Apostles, while they execute their Ministry, as Christ and the Apostles did. But never any man was Christ's sole Vicar over his Church. This prerogative is peculiar to the Holy Ghost, that Other Comforter, who only cannot err, leading God's people into all truth. As for Peter's Vicarship, he had it but in common with his fellow- Disciples, We pass by those places of Scripture, which Pontificians have miserably perverted to this purpose. Do but look in my answer to this Bull or Brieve. And for lineal uniterrupted succession of the Bp. of Rome from the Apostles times: what is this to the purpose, to prove the Pope's Vicarship or his Successors-ship? Certainly it makes wondrous much to fulfil all those Prophecies in Scripture, concerning Antichrst, whose Seat is Rome. For may not the same Church of Rome (specially if we measure it by the place where it is fixed) in so long a tract of time, come exceedingly to differ from that it was once, in the more pure and primitue age of it? Doth not experience teach you, that the soundest, and solidest Oak in time grows rotten, hollow, a nest for Owls, and such like night-birds, unuseful for building, and at last, good for nothing but the fire? And yet the while, it is called by the name of such an Oak still. The Church of Rome at first was sound and Apostolical, while it kept the Apostolic Faith: but might not time make it rotten, and yet be called Apostolic still? Bethel (as much as the house of God) so called at first by jacob who erected there an Altar for God's pure worship, yet retained that name still in jeroboams time, even when it was wholly polluted with the Idolatry of one of his golden Calves erected there. Ancient goodly Channels have been in time so choked up with mud and gravel, that the main stream hath been diverted and driven another way, and yet have retained the name of the old channel still. Yea that goodly City jerusalem, in Christ's time, when it crucified Christ was called the Holy City; and for all that God hath made that now a cursed heap, and the Country about it a desolation, never to be repaired: yet your Pontificians especially call it the Holy Land still; which notwithstanding is never a whit the holier, though by the Pope's subtle instigation, so many thousands of souls have perished about the pretended quarrel, out of a blind zeal of recoucring it again; which whither regained, or no, the Pope was sure not to lose by the bargain; for if he had regained it, it might have brought the greater income to his coffers by the trade of superstitious Pilgrims at least; although he hath some footing there with the Turk: but he was sure during the quarrel, to enlarge his Papal Dominions at home in Christendom, which he did: but this by the way. You see then, that continuance of antiquity in name and title, may notwithstanding stand with altering the property and true nature of the thing. Did not the Prophet say of jerusalem, How is the faithful City become an harlot? It was full of judgement, righteousness lodged in it; but now murderers, etc. And may it not prove so with Rome, for all you still call it the Apostolical See? And what will you say then? What if Apostolical, in title be turned into Apostatical, in truth? What if Tues Petrus, etc. and tibi dabo claves, etc. and Orani pro te Petre, etc. and, Omnis mihi potestas data etc. & Ecce duo gladij hîc: sattest: all prove, by the Pope's perverting, to make up the Mystery of iniquity; and by fastening all to Rome, prove her the Mistress, and Mother of whooredomes. For let me tell you, you cannot find me out the exact and true natural Mystery of iniquity indeed, but under the veil of such titles, borrowed from Scripture. None can be Antichrist, but he must call himself the Vicar of Christ, the Successor of Peter, the only one upon earth, that cannot err, and the like; translating the whole power of Christ unto himself. To bring in the Turk for a Corrival with the Pope for the title of Antichrist, is to dream waking, and to bewray extreme ignorance in those two great Mysteries the one of Godliness the other of iniquity. For all the Turks Alcoran cannot make one compound of the Mystery of iniquity whereby to deceive with strong illusion, if it were possible, the very elect, For take but a brief survey of the Mystery of iniquity. This Mystery began to take root in the Apostles time, as Saint Paul speaketh, 2 Thess. 2. but was letted to grow, by the Roman Empire (as the learndest Fathers have interpreted, and experience hath made it evident) and by manifold Persecutions for the space of above 300. years. Then Constantine the great, like Noah's Dove after the Deluge bringing an Olive branch of peace; and after a sad winter a mild spring, and summer to the Church, setting a Coronet upon the head of Sylvester the 1. Bp. of Rome, than the imperial City, at what time there was a voice heard from Heaven, Hodie venenum effusum est in ecclesiam, This day is poison poured into the Church: from this time forward began the Root of this Mystery to sprout and spring, bud forth and blossom above ground, howsoever nipped by sundry frosts, as an overforward shoot in the spring. For Rome, by virtue of being the prime Imperial City, and the Bp. of Rome, by virtue of his new Crown, began from henceforward to stickle for the supremacy over all other Churches. Yet, at the first, his best Plea was, a counterfeit and foisted Decree of the Nicen-Councel, by which he would claim the Presidency of the African Council, whereof Saint Augustine was. But the whole Council cried it down, having openly convinced the Bp. of Rome of forgery. For as yet, the Bp. of Rome had not learned, how he might derive this stream of Supermacy to Rome from the fountain of Scriptures. But still the Mystery fastened the root every day more & more, and got ground, until Boniface 3. about the year 606. by earnest suit and importunity, as their own Platina recordeth, obtained of the Parricide, Phocas, that the City of Rome should be the head, and Mother city over all other. But what was this to the Papal Supremacy? yes: for upon the Headship of Rome, the Pope now found'st his own Headship over the Church, & all Church men; that he might prove himself to be that man of sin, that Son of Perdition, who exalts himself (mark it well) above all that is called God, 2 Thess. 2. sitting in, upon, or over the Temple of God. For Phocas his meaning was not; when he granted the pre-eminence to Rome before other cities, whose emulous corrival Constantinople her younger sister had been, Phocas now stinting the strife; that therefore the Bp. of Rome should have that absolute sovereignty over all, as even Boniface then began to arregate to himself, who of Bp. of Rome (a title which he had had with other patriarchs in common, only having precedency of place, in regard of the prime Imperial city) now is turned Pope of Rome, challenging the sovereign authority of sole Father of the Church, with his * See planting. Volumus & jubemus, we will and command; which Motto this first Pope of Rome brought in with an innovation of the ancient custom of the Church, of assuming the power of election and investiture of Bishops into his own hand; whereupon his Papal word was, Volumus & jubemus. So that thus this Boniface became the first stem or eminent branch growing from the root of the Mystery of iniquity. Here began Antichrist to display himself, whose immediate forerunner (as Gregory Bp. of Rome but a little before called him) was john of Constantinople, who taking upon him that blasphemous name of universal Bp. (as Gregory terms it) was therefore the forerunner. A most true Prophecy; Now Boniface, Gregory's next successor but one, is the Antichrist, whose forerunner was john. All you that are versed in the storles of the Church, know all this to be true. This branch henceforward spreads further and further, and mounts higher and higher, till Hildebrand, Pope Gregory 7. who added another main branch to the former, to wit, domination over Kings and Princes, which the Pope had striven for before (the Mystery of iniquity still working, but Rome was not built in one day) but could not obtain full possession of it, till this Hildebrand, who begins jupiterlike to thunder out his excommunications against the Emperor. This Hildebrand sat about 1000 years from the destruction of jerusalem, fulfilling the prophecy, of letting lose the Devil after 1000 years; for * Bede Benno Cardinalis, of his life. Also Abbas urspergensis. he was a Conjurer, got the Popedom by Satan's means, exercised the usurped power of Satan over the Kingdoms of the world, & brought in that * 1 Tim. 4. doctrine of Devils, in forbidding marriage to Priests. He began to pervert the Scripture to his wicked purposes, as the Devil did to Christ, which (saith Bruno in urspergensis is a most gross kind of Idolatry. From this time forward, this tree of the Mystery of iniquity did thrive and prosper notoriously, having the two numerous Orders of Saint Dominick, and Saint Francis to water it, instituted by Pope Innocent 3. at the Counsel of Lateran, upon his Dream, that the Lateran, was like to fall, but that in came Dominick, and supported it with his shoulders; whereupon the next morning the Pope granted him his suit, which he was then in hot pursuit off, for the erecttion and institution of his black Order. This Innocent 3. was the first that decreed the Breaden God in his Transubstantiation, to be believed, and adored of all, about the year 1215. And in the year 1300. began Pope Boniface 8. to institute and celebrate Rome's first jubilee, marching forth the first day in his pontificalibus, wearing, no longer the single, but the triple Crown; and the next day in his Imperial Robes, with two Swords carried before him, with Exe duo gladij hîc, Behold here are two Swords, the Spiritual and temporal. Thus grew on still step by step this Mystery of iniquity, having many helps to forward it, as first, the Emperor's Court removed to Constantinople, and 〈◊〉 that which 〈◊〉 the Antichrist was taken out of the way, as 2 Thess. 2. the loss of the Emperor's footing in Italy in Augustulus: the quarrel about Images, devised at first by Gregory only for laymen's books, yet wherein now all Romaine-Catholicks, Lay, and learned, are proved such profound Proficients, as by their often and overstudious diligent pouring therein, they have learned such Divinity in them, as to adore them for their Gods: the rising up of Maomet in the East: the translation of the Empire into the West: the long pretended- holy wars for recovery (forsooth) of the holy Land, the Pope setting Christian Princes to go fight for the Shadow, the while he got the Substance: the rabble of Friars of all sorts: the School Rabbis: and profound ignorance all along, all religion being confined to an unknown tongue, that men might know it (that knew nothing) to be the language and religion of Babel, by the confused sound, and little sense he could find in it. And yet all this while was not Antichrist come to his full pitch, stature and strength, until the Council of Trent, in which the Church of Rome showeth herself to be quite apostatised and fallen away from Christ, ceasing to be any longer a true Church, as having solemnly renounced and accursed the saving faith of Christ, without which is no salvation, no communion with him. During which Council, also was first founded that diabolical Order of the Jesuits, the most active instruments of Antichrist▪ and in a manner the only and last supporters of the Babylonian tottering Tower. But this by the way. In the Council of Trent (I say) is the whole Mystery of iniquity fully accomplished, and the Pope now declared that Man of sin, that Antichrist, prophesied of in the Scriptures. I can but name these things unto you at this present: nor do I say more, than I am able more abundantly to demonstrate, if occasion served. For comparing the Pope exactly to the description of Antichrist in the Scripture, we find him in all points answerable, and that in a full measure, so that it is not possible for a man to imagine, wherein Antichrist can go higher, than the Pope hath done. A scantling where of we may▪ take in this Papal Breeve or Bull, wherein throughout, he shows himself that Antichrist. And if the Pope be that Antichrist, as most demonstratively he is, which I dare undertake to maintain against all the Jesuits in England: then consider, o ye Romaine-Catholickes, in what a fearful condition you all stand, that adhere to the Pope, as your Head. Certainly such are no other, than the limbs of Antichrist, the members of the Beast, the children of that Father, who is the son of perdition, who with all his, go into perdition. This is a hard saying, you will say, but it is too true. Nor do I alone say, that in the Church of Rome is no salvation to be found; Concil. Trent. Sess. 6. Can. 12. Ask the Council of Trent (which is the only rule of Romish faith) that will tell you. To give you one instance for many; one of her Canons is: Si quis dixerit, fidem iustificantem nihil aliud esse, quam fiduciam divinae misericordiae, peccata remittentis propter Christum, ibid. Can. 28. vel eam fiduciam solam esse, qua iustificamur: anathema sit. That is: If any shall say, that justifying faith is nothing else; james. 3. but a confidence in God's mercy, remitting sins for Christ's sake; or, that confidence to be only that, whereby we are justified: let him be accursed. What is then Rome's justifying faith? Hear another Canon: which telleth you, that the faith of Rome may subsist, being separate from grace, and yet be a true faith, though it be a dead faith. And this is no other faith, but that which is in the very Devils, as Saint james saith. For, as they confess, they may with this their faith go into hell, and there be punished with the Devils. As for the justifying and saving faith, they not only accurse it, but him also, that shall say, * Can. 14. that none is truly justified, but he that believeth that he is justified. Thus they have quite excluded and exiled out of their Church, with Anathema, the saving & instifying faith, without which there is no salvation, no communion with Christ. Whence I conclude with this Argument. That Church which denieth, yea accurseth the saving faith of jesus Christ, unto instification, allowing only such a faith, which can never save a man, but is a graceless faith, separable from grace, and which a man may carry with him into hell; that is an Apostatised Church, utterly fallen away from Christ, wherein no salvation is to be found, or hoped for. But the Church of Rome denyeth, yea accurseth the saving faith of jesus Christ, unto justification, allowing only such a faith, as can never save a man, but is a graceless faith, separate from grace, and which a man may carry with him into hell. Therefore the Church of Rome is an apostatised Church, utterly fallen away from Christ, wherein no salvation is to be found, or hoped for. Both the propositions are proved out of the Council of Trents own Canons already cited. If any answer, that the Church of Rome denyeth not the true faith; forasmuch as the faith, which she alloweth, she saith is true, though dead; I rejoin, and say, that this is a Paralogism. Rome's dead faith is indeed for the kind of it, a true dead faith, or a true faith of devils, as one may be said to be a true liar. But I prove, that this faith of Rome is merely different in kind from the true saving faith of Christ, thus. That faith, which Christ commendeth for the only true saving faith, doth so justify a man, that he shall never come into condemnation, but pass from death unto life. But the only faith which the Church of Rome alloweth, doth not so save or justify a man, but that he way with it go into condemnation, and not pass from death unto life. Therefore the saith of the Church of Rome, is not that faith, which Christ commendeth for the only true saving faith. And consequently, the Church of Rome denying the true saving faith of Christ, whereby to be justified, is utterly void of all hope of salvation, and so hath quite abandoned jesus Christ. Now for the Proposition, it is proved by Christ himself joh. 5. 24. The Minor is confessed by the Council of Trent itself, as hath been proved. Take one argument more. That Church which cleaveth to Antichrist as her Head whom she receiveth all her spiritual life, hath no salvation to be found or hoped for in it. But the Church of Rome cleaveth to Antichrist, as her Head from whom she draweth all her spiritual life. Therefore the Church of Rome hath no salvation to be found, or hoped for in it. The Proposition is granted of all. For Antichrist and all his members are damned, and go into perditition, as the Apostle showeth, 2 Thess. 2. Revel 14. 8, 9, 10, 11. 〈◊〉. But for the Assumption, that the Church of Rome eleventh to Antichrist, as her Head, from whom she draweth all her spiritual life: This is plainly proved, yea professed and avowed even by the Pope himself, and by his Papal Decrees. First, the Pope is the Head of the Church of Rome. Secondly, he is not simply a subordinate and Ministerial Head, but the absolute, sovereign, supreme Head, whom (as Pope Nicolas 3. in his evangelical and irrefragable Decree, in Sexti, de Electione, cap. 17. tit. 6. lib. 1. doth peremptorily tell us) the Lord would have to be entitled into the fellowship of the individual unity, that the structure of the eternal Temple built by God, might by an admirable gift of the grace of God, consist in the firmness of blessed Peter, and his Successor; that from him, as from a certain Head he might diffuse his gifts, as into all his body. The like Decree hath Pope Boniface in his Commune Extrauga●●●● 1. de Maior. & obed. c. unam sanctam, making Peter and the Pope, one and the same Head with Christ lest otherwise, saith the Pope, the Church should be at a Monster with two Heads. Thirdly, it cannot be denied, but that Antichrist is that Man of Sin, described by the Apostle, 2 Thess. 2. who exalteth himself above all that is called God, who sitteth in, upon, for, or over the Temple of God, showing himself that he is God. Fourthly, the Pope himself preveth, that he is that man of 〈◊〉; for he exalteth himself above all that is called God, namely above all Kings and Princes, and Powers of the world, who 〈◊〉 called Gods Psal. 82. 6. I have said, Ye are Gods. That he that exalteth himself, witness this present Breeve or Bull. 〈◊〉 though Pope Boniface 3. with importunate 〈◊〉 〈◊〉 wicked Tyrant and Murderer Phocas, that Rome should be the Head City over all, so that this supremacy might claim its foundation from humane Constitution Imperial: yet the Pope's Personal supremacy over Emperors and Kings came in by the By, by his own meet usurpation, which though it might seem to be grounded upon the same foundation of the City's Supremacy, yet it was never the intent of Phocas the Founder, that the Bishop of Rome should have a personal or real Supremacy over the Emperor, as we have showed. This learn of the Beast grew out afterward in Hildebrand, Pope Gregory. 7. who himself being a Conjurer, and getting the Popedom by the Devil's means, he now began to exercise the Dragon's usurped power over Emperors, Kings, and Kingdoms of the world, as the Dragon said to Christ, All this power, and glory of the Kingdoms of the world, is delivered to me, and to whomsoever I will, I give it; which very speech Pope Hadrian 4. used to the Emperor Frederick. Thus doth the Pope exalt himself above all that is called God. To so little purpose is it to shift it off, by saying, he hath this power delivered to him, and therefore, he doth not exalt himself. For so said the Devil, All this power is given me; and yet was he not a most shameless usurper? But more of this in the Answer to the Breeve. Again, doth not the Pope sit in, or upon, or for, or over the Temple of God? For all these the Greek phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth. And what other Temple of God doth the Pope allow, but the Church of Rome, whereof himself is the Head, the sum, and only Oracle? Insomuch as he showeth himself to be God, by assuming to himself the whole unlimited power of God, as if he were the same with God and Christ, as being assumpted into the individual unity with Christ; as Pope Nicolas decreed. O all ye learned Papists, that do adhere to such a Head, even to that man of sin, Antichrist, which while you do, what remaineth for you, but according to the holy Ghost; own doom, even damnation and perdition both of soul and body for evermore▪ In the name of jesus Christ therefore open your eyes, put off that Egyptian veil, which this Man of sin hath cast over you, that you should not set the truth▪ shake off those Babylonian chains, wherewith you are so miserably captived by Antichrist, and quit yourselves like men. Harken diligently to the voice of Christ in his word, who from heaven cryeth unto you, saying, Come out of Babylon, my people, that ye be not partakers of her sins, and that ye receive not of her plagues, Revel: 18. 4. This Babylon is the Church of Rome, so plainly described in the 17 chapter, that the most learned Jesuits themselves know not how to shift it off. This Babylon (chap. 18. 2.) is fallen: An Angel cryeth mightily, Babylon the great is fallen, is fallen, and is become the habitation of Devils, and the bold of every foul spirit, and a cage of every unclean bird; etc. Is fallen, is fallen? What is the meaning of this fall, twice repeated? Some fearful and strange fall sure; even an urtet apostasy and falling a way from the faith of Christ. She shall one day fall externally, but in the mean time, she is utterly fallen internally, and become the habitation of Devils, etc. where the Devil now domineereth in that Antichrist in his full pride, and rebellion against Christ. Let not these my words seem tart to your more tender palate. I dare say, you abhor Antichrist, whosoever, and wheresoever he is. And do but open your eyes, and you cannot but plainly discern even the Pope to be the selfsame. So that we need not further quarrel Rome about other points, as the rubbish of her infinite idolatries, and doctrines of Devils, whereof that Tower of Babylon is built up; when as the very foundation of it is rotten, and the whole body altogether Antichristian, from top to toe▪ when as from the Crown of the Head to the sole of the foot, there is no whole part: yea, when as the Main Head of that body is Antichrist, and the faith of that Church, apostasy. No more is to be said. I will conclude therefore, not with a dissuasive from that damnable practice of disavowing loyalty to your King; for I suppose, no true Englishman willbe either so unnaturally and degenerously impious, yea or so unreasonably sottish, as to be ready to betray their sweet native country to Rome and Spain: but in the name of jesus Christ be exhorted, to abandon and, abhor such a Father as the Pope, being that Antichrist, and so that lawless one, who leading with himself Millions of souls into hell to be tormented with the great Devil, ye none must presume to blame him for it; as it is in his own decretals; he, who is the author and abettor of conspiracies and treasons, of treacheries and rebellions, as in this Breeve he professeth; he, who is that son of perdition, and that head, whose members must necessarily perish, being damned, for not receiving the love of the truth, but believing lies, as 2 Thess. 2. and fly with speed unto jesus Christ, high you into the bosom of the Church of England your Mother, who reacheth unto you the pure milke-flowing breasts of salvation in the Word and Sacramen. As for those, that wittingly and wilfully adhere to the Pope as their Head, they shut themselves out of the Kingdom of God, and of Christ. Nor let any English-Roman-Catholicke plead ignorance, while they shut their eyes at the bright Sun before them. The poor people in Spain, that are shut up from the light, may, if any, find some excuse: but not so in England. He that loveth not the Lord jesus Christ, let him be Anathema Maranatha. Now the Lord open all your hearts, ears, & eyes, that hearing you may see, & believe in jesus Christ to your eternal salvation. Amen. Your truly loving Countryman, H. B. Errata. Pag. 31. line 21. for describe, read ascribe. p. 40. l. 2. for Powers, r. pioneers. p. 46. l. 6. r. proceed. p. 48. l. 18. r. ordine ad spititualia. p. 49. in the margin correct the numbers. pag. 52. l. 26. blot out men. pag. 53. l. 19 r. Lateran. p. 56. l. 3. for saith, r. such. pag. 61. l. 6. r. triumphs. l. 23. r. Tortus. l. 30. r. hic. l. 35. r. certae spei. p. 63. l. 1. r. judgement. p. 70. l. 12. r. it so putrified. pag. 71. l. 25. for concerning. r. covering. pag. 72. l. 16. r. fish. FINIS.