Imprimatur,  
GEO: straddling, S. T. P. Rever. in Christ. Pat. D. GILB. Episs. land. à Sac. Domest. Ex Aed. Saband. Mart. 31. 1663.   

Fair Warning: The Second Part. OR XX. PROPHESIES Concerning the Return of POPERY.  
BY 

Archbishop Whitgift  
Archbishop Laud  
Archbishop Bancroft  
Bishop Sanderson  
Bishop Gauden  
Mr. Hooker, & others.    
With the several PLOTS laid by Campanella, Contzen, and others of late, in Private Letters, for Restoring POPERY, now discovered.  
To justify the KING'S most Excellent Ma●●●ty and 〈◇〉 Right honourable the PARLIAMENT of 〈…〉 nds ju●t Resolution to maintain the Act of UNIFORMITY, that onely great Remedy against the growth of POPERY.  
LONDON: Printed for H. Marsh at the princes Arms in Chancery-lane, 1663.   


Prophecies of Godly Bishops and Ministers, concerning Popery.  

Archbishop Grindal.  
TWo great dangers I really fear, Atheism and Popery; both 
Let. 2. to W. C. C.  me thinks, I see arising out of our needless divisions and differences, fomented and cherished, I fear me, by Satan the enemy of mankind, and the Pope, the enemy of Christendom, that Antichrist the mystery of whose iniquity yet worketh among us, but that she letteth who also did let, and will let, by her power and authority given her of God, for God, until( which God avert, though their enemies endeavour) she be taken out of the way.— By these differences the enemies of our Religion gain this, That nothing can be established by Law in the Protestant Religion, whose every part is opposed by one or other of her own professors; so that things continuing loose and confused, the Papists have their opportunity to urge their way, which is attended with Order and Government, and our Religion continuing thus distracted and divided, some vile wretches lay hold of the Arguments on one side to confute the other, and so hope at last to destroy all: In quae reservamur tempora?   

Archbishop Whitgift.  
THese ●●inciples( though they little think it that uphold 
Against Mr. T. C. p. 106. c.  them) ●ead directly to Anarchy, and these practices tend directly to L 〈…〉 tinism, s 〈…〉 at whosoever maintains them they see● to be the Engines ●● the Roman Conclave, whereby they inten●●●e overthrow of this Church by our own folly, which they cannot compass with all their Policy; for if either we or our posterity, which God avert, should live to see the event and issue of these fancies of yours when prevailing: It would be no other then this, That our Order and Government must give way to Anarchy, confusion and disorder, wherein the Recusants would demean themselves so politicly, that they would at last have the advantage to appear either for a toleration or a settlement: The children of this world are wiser in their generations than the children of light.   

M. Luther.  
NOn citiùs, &c. No sooner have we reformed, but those arise among us who speak perverse things, and destroy 
Ad Anub. P. 32.  that in a week, which we had been some yeers setting up; whose hand is this, is it not the adversaries? who sows these Tares, but the Enemy? who finding he cannot prevail openly, undermines us secretly; who seeing he cannot succeed against us bare-faced, attempt us under the vizard of a deluded people: God of his mercy put a stop to these delusions, which if they proceed will engulf us again in Popery: These cry down the Ministers of the Gospel, the Papists can do no more; they do the Papists work for them; alas, alas! &c.   

Mr. Hooker.  
WIth our contentions their irreligious humour also is much strengthened; nothing pleaseth them better 
Lib. 5. p 2. mihi p. 189.  then these manifold oppositions about the matter of Religion, as well for that they have the more opportunity to learn on one side how the other may be oppugned, and so weaken the credit of all unto themselves; as also because by their hot pursuit of lower Controversies amongst m●n professing R●●●gion, and agreeing in the principle foundations thereof, time will cause 
White Quaker.  altercation to grow: For which p 〈…〉 when 〈…〉 occasion they stick not sometimes in other m●n● persons, ye● sometimes without any vizard at all, directly to try, what the 〈…〉 religious are able to say in defence of the highest points, whereupon all Religion dependeth. Now for the most part it so falleth out touching things that are generally received, that although in themselves they be most certain, yet because men presume them granted of all, we are hardly able to bring such proof of their certainty, as may satisfy gainsayers, when suddenly, and beside expectation they require the same at our hands, which impreparation and unreadiness, when they find in us, they turn it to the soothing up of themselves in that accursed fancy whereby they would fain believe that the hearty devotion of such as indeed fear God, is nothing else but a kind of harmless Error, bread and confirmed in them by the slight of wiser men.   

Archbishop Bancroft.  
AS the Scottish Nation were ready upon all occasions to endanger 
Soliz. p. 36.  our State upon the account of the French Interest: so the Scottish Kirk hath been ready upon all occasions to endanger our Church for the Interest of the Romish Religion; and as the Scots people set upon the Border, while the French attacked the main Continent: So the Scotch Disciplinarians oppose some Circumstances, which are as the Borders of our Religion, while the Papists attempt the main foundation of it: and if the foundation be destroyed, what shall the righteous do?   

Dr. Sutliffe.  
HAnd vanus timor, &c. Its no vain fear which some wise 
Lib. 8. Sect. 13.  men have entertained upon their experience of affairs, that these unhappy Questions about indifferent things are managed by the subtle jesuits, thereby to disturb the peace and settlement of 〈◇〉 Church, until at last they enjoy their long expected opportunity to set up themselves, and restore the exploded Tyran●● and Id 〈…〉 of the Church of Rome.   

Mr. Selden.  
MIrum quidem, &c. It is a wonderful thing that Azuarrus 
M. S. Bod. p. 104 M. S. Gal. M. S. p. 112.  400 years ago should say that indeed about the year 1500 the catholic Religion should fall much in lustre, extent and authority ( if I translate his words aright) onely I must confess the pride, vanity, and security of the catholic Clergy seem to make way to it: yet( which is more strange) the same Religion should recover its self towards the years 1700, onely I must needs say that I think the late divisions arising no doubt from Roman Insinuations, seem to threaten the Late Reformation; weakening the Interest of Religion on the one hand, and opening advantages to the adversaries of it on the other; while the Jewish way was one and entire within itself, it was secure from foreign attempts upon its being or purity; as soon as it was crumbled into those minute parts and factions of Esseans, Pharisees, Sadducees, Herodians, zealots, &c. It yielded to the adversary, and at last was resolved to nothing: But that I think there is a providence in all ages remarkable, which doth at once bear testimony to, and secure Religion, I should much fear that our most excellent Religion, so miserable confounded by its distracted followers, would one day give place to the two grand mischiefs of the world Popery and Profaneness; against which there are no other remedies below the merciful assistance of heaven, then sound 
Letter concerning Late Division.  Doctrine settled, severe discipline established, a decent and holy Worship secured, and a grand establishment enjoined, which may sense in truth and virtue, and keep out error and sin; whereby the Orthodox and the good part of the ●●●tion may be known and encouraged, as the Heterodox may be discovered and awed.   

Bishop Gauden.  
THese, and such like, are the uncouth expressions used to usher it, under the names of liberty, curiosity, sublimity, 
Sighs of the Church. pag. 202.  nothing but ignorance, idleness, atheism, barbarity, irreligion, and utter confusion in this Church: or at best,( as I shall afterward more fully demonstrate) they are but vancourriers, or agitators for Romish-superstitions and Papal usurpations; the end of all this gibberish is, Venient Romani.  
Put all these fine fancies and affencted phrases together, with all those strange phantasms in Religion, which of late have haunted this Church, like so many unquiet vermin, or unclean spirits; truly they spell nothing but, first, popular extravagances, which are the embasings and embroylings of all true and Reformed Religion; next, they portend Popisb interests and policies prevailing against this Church and State, whose future advantages are cunningly, but notably, wrapped up in these plebeian furies and fondnesses, as grocery wears are in brown paper. Be confident, the spirit of Rome( which is very vigilant and active) doth then move most potently upon the face of our English waters, when there is to be seen nothing but a sea of confusion, a mere Chaos of the Christian and Reformed Religion.  
Which feared deluge, and( by wise men foreseen) devastation of the Reformed Religion( once wisely established, honourably maintained, and mightily prospered in the Church of England) is already much spread and prevalent among many people, under the plea and colour of I know not what liberty, to own any or no Minister, any or no Religion, any, none, or many Churches in England. The visible decays and debasings of the true and Reformed Religion in England, as to piety, equity, unity and charity, as to the authority of its Ministry and solemnity of its Ministrations, are so palpable, both in the outward peace and profession, also in the inward warmth and persuasion, that it is high time for all sober and wise men, that love God, Religion, and their Country, mightily to importune the mercies of God, that breathing upon us with a spirit of meekness and wisdom, truth and love, humility and honesty, he would( at length) assuage that deluge of contempt and confusion, the troubled and bitter waters of wrath and contention, which have over-whelmed the highest mountains of this Church; over-topping by their salt waves and aspetsions, the gravest, wisest, most learned and religious, both Preachers and Professors, of the Reformed Religion in this Church and Nation.  
Which licentious insolences have made all sober Christians so sick, weary and ashamed of them, that they cannot but be infinitely grieved to see and fore-see the low ebb, to which the Reformed Religion in its purity and power, must in time fall in England, while the pristine dignity and authority of the Evangelical Ministry is so invaded, baffled and despised; while the authentic derivation, and catholic succession of that holy power, is so interrupted, innovated, divided, destroyed; while the reverence of primitive customs and examples is so slighted, abated, by fanatic innovators; while the cords of Christian harmony and Church-polity art so loosened and traveled on every side; while the just honour and encouragements of learning and learned men are so much damped and exhausted; while the ecclesiastic Glory of this Nation, which was the chiefest( in being and owning itself as a true and Reformed Church of Christ) is so much eclipsed, to the great reproach of this present age, and the infinite hazard of posterity; which will bardly ever recover the honour, order, beauty and unity of Christian and Reformed Religion formerly enjoyed in this Church and Nation, when once the Jewels of it, the learned, ordained, orderly and authoritative Ministers of the Gospel, with all the it Ministry and M●●●strations, come to be either trampled under 〈◇〉 by Schismatic●● fury, or invaded and usutped by vulgar in 〈…〉; which in time will rak them all up, and bury them in the dungh●l of Romish superstitions and Papal usurpations.  
From the Deformities, Divisions, and Degenerations of Religion, also the Falsifications, Usurpations and Devastations, 
Ibid. p. 300.  which of later years have been made by the violent sort of Anabaptists and other furious Sectaries, against the Unity and Authority, the Sanctity and Majesty of the Church of England, destroying its Primitive Order and apostolic Government, its catholic Succession, itis holy Ordination, itis happy and most successful Ministry, to the great neglect and contempt of all holy ministrations and duties of Religion; I cannot but further intimate to your piety and prudence ( O my honourid countrymen) that which is most notorious, and no less dangerous, both in religious and civil respects, namely, the great Advantages, Applauses and Increases▪ which the Roman, or Papal party daily gain against the Reformed Religion, as it was once wisely, honourably, and happily established, professed and maintained here in England: which is now looked upon by the more subtle, superstitious and malicious sort of Papists, as deformed, divided, dissolved, desolated; so conclamat for dead, that they fail not with scorn to boast, that in England we have now no Church, no Pastors, no Bishops, no Presbyters, no true Ministry, no holy Ministrations, no Order, no Unity, no Authority, no Reverence, as to things Divine or ecclesiastic. Insomuch that we must in this sad posture, not onely despair of ever getting ground against the Romanists, by converting any of them from the errors of their way to the true Reformed Religion; but we must daily expect to lose ground to the Popish party and their Proselytes: there being no banks or piles now sufficient to keep the Sea of Rome from over-flowing or undermining us, in order to advance their restless interests; which have been, and still are, mightily promoted, not by the reverend Bishops and the other Episcopal Clergy( who are men of Learning, Piety, Prudence, and Martyrlike constancy) as some men with more Heat than Wit, more Spite that Truth, have in their mechanic and vulgar Oratory of l 〈…〉 miserable and falsely declaimed; but by those who have most done the Po●●● work, while they have seemed most furiously to ●●y in the Popes face, as popularly zealous against Popery, and yet at the same time by a strange giddiness, headiness, and madneses; they have risen up against that Mother-Church which bare them, and those Fathers in it, who hereto fore mightily defended them and theirs from the talons and gripes of that Roman Eagle: and this not with childish scufflings or light skirmishings, to which manner of fight the illiterate weakness and rudeness of our new Masters and Champions hath reduced those Controversies? but with such a Panoply or complete armor of proof, such sharp Weapons, such ponderous Engines, such rare dexterity of well-managed Powers, raised from all Learning, both Divine and human, that the high places and defences of Rome were not able to stand before them heretofore, when they were battered by our Jewels, our Lakes, our Davenants, out Whites, our Halls, our Mortons▪ our Andrews, and the late invincible Usher, who deserved to be Primate, not onely of Ireland, but of all the Protestant Forces in the world. All these were Bishops, Worthies of the first three, seconded in their ranks by able and orderly Presbyters, as Whitakers, Perkins, Reynolds, Whites, Crakenthorps, Sutliffs, and innumerable others, while our Regiments were orderly, our Marchings comely, and our Forces both united and encouraged.  
Whereas, now there is no doubt but the merciless mowing down and scattering of the Clergy of England, like Hay, with the withering and decay of Government, Regularity and Order in this Church, these have infinitely contributed to the Papal harvest, and Romish agitations; the gleanings of whose Emissaries will soon amount to more than the sheaves of any the most zealous and reformed Ministers in England. By the Papal interest and advantages, I do not mean the Roman Clergies preaching or propagating those truths of Christian doctrines and Duties, which( for the main) they profess in common with us and all Christian Churches: if any of them be thus piously industrious, I neither quarrel at them, nor envy their successses, but rather I should rejoice in them with 〈…〉 int Paul; because however Christ crucified i● preached, by 〈…〉 whom common people will either more r 〈…〉 ence or sooner believe( than they generally do the decayed, despised, and divided Ministers of England) who seem to have( many of them) so small abilities, and carrying so little show or pretence of any good authority for their work Ministerial; nor can they be potent or esteemed abroad, who are so impotent and disesteemed at home.  
But I mean that Papal Monarchy, or Ecclesiastical Tyranny, by which the Church, or rather the Court of Rome,( by such finister Arts and unjust Policies, as were shamefully used and discovered in the Tridentine conventicle) seeks to usurp and continue an imperial power over all Churches and Bishops, as if there had been but one Apostle, or one apostolic Church planted in the world; also to corrupt and abuse that ancient Purity, Simplicity, and Liberty of Religion, which was preserved among Primitive Churches and their coordinate Bishops: Further, without fear of God or reverence of man, opposing some Divine Truths and undoubted institutions of Christ, also imposing such erroneous Doctrines and superstitious Opinions upon all Christians, to be believed, and accordingly practised, as become not the severity and sanctity of true Religion, adding to that holy foundation( which was indeed first laid by the great Apostles, and continued happily for many hundred years by the successive Bishops of Rome) those after superstructures, not of ceremonies onely, which are tolerable( many of them like feathers, making but little weight in Religion) but of corrupt Doctrines and superstitions Duties, as seem( at best) impertinent to true Piety; but some of them are erroneous, sacrilegious, pernicious. In some things they are boldly adding to or detracting from the Doctrine and Institutions of our blessed Lord Jesus Christ: in other things they impose for sacred and necessary, such opinions and customs, which are but the rust and dr●sse, the disease and deformity of Christian Religion, contracted in the long ignorance, darkness, and almost barbarity of times, which God winked at: but now they appear highly and justly scandalous, yea, intolerable to more judicious and less credulous Christians, who are very sensible, not onely of that offence which many Papal Injunctions and Observations give to themselves, as Chri 〈…〉 s, but also to the very Heathens, to J 〈…〉 Mahomerans, who cannot reconcile in any Reasonable Religion the Idolatrous use of Images and hosts among Papists, to which they must submit, if they will be in communion with them, or converted to be Christians; nor yet those Tridentins terrors and anathemas of eternal damnation, which are thundered by them against all those who will not, against Gods express Word; own as Truth, and submit to as necessary, those opinions and practices among Papists, which seem either impious or impertinent, as to true Faith and a good Conscience.  
Against all which burdens( too heavy for any wise and generous Christians to bear, when once duly informed of the wright and danger of them, and duly reformed from them) as the great wisdom, Piety, and Order of the Church of England in its sacred Ministry and holy Ministrations, was heretofore the greatest bar and bulwark in all the Christian world: so the disadvantages of the Reformed Religion are now so palpable; and the danger of the people of this Nation, a● so obvious in their returning to that Egypt and Babylon again, which is not the Church of Rome, but its disease and oppression; that I know not in ordinary providence any means can be used, or is left, to stop the daily prevalencies of Popery, and the great apostasy of England to the Romish superstition and subjection in after-times, unless God stir up such wisdom, Zeal and Care in those that have honest hearts, joined with public power and influence, not so much to fleece and depress Popish Recusants by pecuniary exactions( which is to set Religion to sale, and to make merchandise of mens errors, rather then fairly to persuade and win them by the proper and persuasive engines of true Religion;) but( rather) duly to restore and speedily assert the Honor, Order, Succession, Unity, Authority and Majesty of this Reformed Church and its catholic Ministry: from which when the Papists see ourselves to be such profound Revolters, with what face can we expect they should ever come in to our Reformation, which they now behold with joyful and disdainful eyes, so deformed, so massacred by our own hands? How can we with Justice, Honour; w 〈…〉 Humanity, inflict severe penalties upon P 〈…〉, as refusing to comform to our Church and Religion, when they pro 〈…〉 with so much truth, to our faces, they cannot see any Church any Religion among us as uniform, public, authentic, constant? What( they say) formerly had the goodliest figure and fairest presence of a Christian Church, and the best Reformed of any, i● now deformed, ruined, demolished; nothing but scattered rafters and pieces of that shipwrecked vessel now appear floating up and down in a restless and foaming sea of faction, opposition and confusion, between Bishops, Ministers, and People: some are Episcopal, others Presbyterian, a third sort independent: all are disparate or opposite in Discipline, some are Heterodox in Doctrine: the Anabaptists rise against all, and the Quakers soare above all.  
To which of all these, with many other Sects, shall an honest-hearted Papist apply himself, to be safe and settled in Religion? If to the poor and depressed remains of Bishops, and the Episcopal clergy, who yet adhere to the Church of England; alas, they are weak and exhausted, contemned by many, pitied by some, but asserted by few or none, according to their true merit in former ages, or their present Worth, Courage, Constancy and Patience in this. If the Romanists go to the Presbyterian party, which like small shoots sprung out so thick in England, upon the cutting down of Episcopacy, to which they all formerly submitted; these, besides their Levity, Parity, and Inconstancy, as to their former Stations, Opinions, and Oaths, seem so unseasonably insolent, and magisterially domineering, before they had got a full and just dominion, that all sober men think them rather popular, plebeian and impertinent in their heats, transports and passions, than so modest, wise, and grave, as becomes those who will undertake to wrest Government out of the hands of their superiors and betters every way, and to impose a novelty of untried and undesired Discipline upon such a great and stout Nation as England is; which disdaining the insolency of Popes, and offended at the indiscretion of some Bishops, will hardly ever bear the pertnesse of p●●ty Presbyters, who cannot want Vanity, Impudence and Arrogancy, when they fancy themselves in a supremacy of Power above people, Parliaments and Princes: for they 〈…〉 ct no less, as Christs due and theirs too. If the tossed Romanists ●●● to the spruce and self-conceited independents for shelter, because these fine new Masters seem to have patents for Christian Liberty, and urge a Magna Charta from Christ, to be accountable to none in matters of Religion, but their own little Congregation, Church, or Body, in which, as in an ecclesiastic Corporation or free Borough of Religion, they may hrng and draw, exercise high and low Justice upon m●n souls as they list in their little Conventicles; yet here the poor Papist finds so much of a rude and exotic novelty, such a gross show of schism, such variety, such an inconsistency, such a plebeian petulancy, such pitiful and ridiculous affectations, and arrogating of Church-power in some of the plebs, and such contempt of it in others, that he cannot think it is other than some pieces of Josephs bloody coat, or some corn▪ limbs of his body, compared to what Splendour, Order, Strength, Beauty, Unity, Decency, and Majesty in Doctrine and Discipline, in Faith and holy Duties, was formerly to be observed, even to the envy and admiration of sober Papists, in the Church of England; how much more in the Ancient and catholic Churches grand combinations, from which these petty fractions and crumblings of Christians seem most abhorrent and dissonant?  
This goodly Cedar, then, of the Church of England being thus broken and hewn down, and nothing like it, or comparable to it, planted in its room, but such Shrubs and cleans as grow of themselves out of the rankness of the earth( vulgar humours and passions) under whose shade any Egyptian vermin, Frogs, or unclean Birds may hid themselves, no wonder if the Papists triumph in their sufferings and constancies, if they despise all our Presbyterian, Independent, Anabaptistick, and fanatic Novelties; if they rejoice in that vengeance which they conclude God hath made upon our schisms, errors, Obstinacies, and Persecutions against them, by our mutual confusions.  
Hence must dail 〈…〉 nd necessary follow s●●●et inclinatio●● and accessions to the Roman party, by all t●o●e who ●●e not well grounded in the Reformed Religion, or not 〈…〉gainst the Popish errors, or are indifferent for any R 〈…〉 n which is most easy or pleasing. These at length will 〈…〉 to the Roman party, ●● the most specious of any: so that unless there be a speedy restauration of the honour of the Church of England, I see not how it is possible to prevent that fatal relapse, either to Romish s●●erstition and slavery, or else to a dreadful persecution, which will in time necessary follow those dissipations and destructions of this Reformed Church, its Ministry, Government and Religion, which some men have already too much, and still do, beyond measure, so industriously promote, to the excessive joy and gratifying of the Popish party and designs, which are not onely invasive upon the honour and freedom of this Nation, but highly scandalous to our Reformed Profession, and dangerous to our consciences, especially as we yet stand convinced of the Errors, Superstitions and sacrileges of the Romish Religion since it lapsed from the Primitive Institutions of Christ, the patterns of the Apostles, the ancient Communion of Christian Churches, and the fraternal Co-ordination of Bishops, who were always united in orderly, happy, and harmonious Aristocracies, rather then subordinate to any one Monarchical Supremacy, as to Ecclesiastical Power and Jurisdiction: however they had such regulation and primacy of order, by patriarches and Metropolitans among Bishops and the representers of several Churches, as became wise men, that were numerous when they met in great Councils or Church-Assemblies.  
Nor do these wilely Romanists exercise their malice against 
Ibid. pag. 362.  this Reformed Church, onely with their own strength and dexterity, but they have other obliqne Policies and sinister Practices by which they set on work the hot heads and pragmatic hands of all other Sects, who pretend the greatest Antipathies to Popery, and yet most promote its interests by their Factions and fanatic practices, by their heedless and headless, their boundless and endless Agitations, which blast all true Reformation, and ●●ing in nothing but Division and Confusion.  
For among these there are a sort of people who affect Supremacy in Church and State too, a spiritual and temporal Dominion, no 〈…〉 than doth the Pope of Rome: there are among them many petty Popes, who would fain be the great and onely Dictators of Religion, whose opinionative pride and projects are as yet of a less volume and blinder print, but they every day meditate and agitate new Editions of their power, and larger additions to their parties and designs; being as infallible in their own conceits, as imperious in their spirits, and as magisterial in their censures, as the proudest Popes of Rome; not doubting to condemn and excommunicate any private Christians and Ministers, yea whole Christian Churches, yea and the best Reformed in the world( such as England was) if they be not just of their form and fashion, or if they will not patiently submit to their multiform and deformed Reformations, by which they daily wire-draw true Reformation to such a small thread, that losing its strength and integrity, it must needs snap in pieces and become useless: the strange fires of blind, popular, preposterous and sacrilegious Zeal so over-boyling true Religion and sober Reformation, till they are utterly confounded and quenched with such sordid and shameful deformities, as must needs follow their Divisions, Distractions and Despiciencies, as to all Church-order, Christian unity and Ministerial authority. Thus many heady and giddy Professors have been so eager to come out of Babylon, that they are almost run out of their wits, and far beyond the bounds of good consciences; so jealous of Superstition, that they are Panders for Confusion; so scared with the name of Rome, that they are afraid of all right Reason and sober Religion; so fearful of being over-righteous by following vain traditions of men, that they fear not to be over wicked, by over-throwing the good foundations of Order, Honour, Peace and Charity, which Christ and his Apostles have laid in his Church: fierce enemies indeed against the Idolatry of Antichrist, but fast friends to Beliat and Mammon, to schism and sacrilege; which having no fellowship with God and Christ, must needs belong to the party of Antichrist, which contains a circled of errors, while Christ is the centre of Truth: and we know that parts diam●trally opposite to each other may( yet) make up the same circumference, and be at equal distance from the centre▪ so may practices and Opinions which seem most cross agai 〈…〉 ch other, yet, as Herod and Pilate, alike conspire against Christ and true Religion, like vicious extremes, which are contrary to each other, and yet uncorrespondent with that virtue from which they are divided.  
But the end or effect following their acti●us,( though possibly 
Ibid. pag. 366.  not some of their intentions) will be this, to prepare by these various windings, confused circulations and distorted wrestings of the Reformed Religion, the way for Roman factors, Papal interests and Jesuitick designs, whose learned abilities, orderly industry, and indefatigable activity is such, that by that time the old stock of Reverend, orderly and authoritative Bishops and Presbyters,( the truest and most unquestionable Ministers of the Church of Christ) are worn out in England, and the reformed Religion is reduced with its titular and extenuated Ministers to a mere medley, or popular Chaos of confusions;( the most of sober people being either sick, or ashamed, or weary of their home bread disorders, and unremedied diseases in Religion) by this time( I say) the Romish agitators will not onely devour all these petty parties, and feeble factions of Reformers, with as much ease as the Stork did the frogs; but they will( in time) utterly destroy the remains of the defamed Doctrine and deformed Religion, which your fore fathers owned, and to the death professed, as most true and well reformed, with great Honour, Holiness, and Happiness, which yet the ignorance and insolence, the Illiterateness, and Rusticity, the barrenness and Barbarity of novel Sects have already rendered poor and despicable, much to be pitied and deplored both at home and abroad.  
I must ever so far own my reason, as to profess that I look upon the Defamers, Dividers and Destroyers of the Church of England,( whatever they are or seem) to be no other then the perdues or forelorn hope of Popery, which by lighter skirmishes open advantages to the Popes main Battaglic; the Vancourriers, or Harbingers, sent and excited( in great part) from the pragmatic Policies of Rome, whose grand interest since the Reformation hath been, not more to advance the House of Austria 〈…〉 preserve the Papacy, than to regain the Church of England to the Romish slavery.  
Certainly these petty parties, who scarce know what they 
pag. 367.  drive at, and are full of varieties in their Fancies, Forms and Factions, these cannot produce so constant a current and so strong a tide, as is always urging against the Church of England and the honour of the Resormed Religion; but they are driven on by a subtle and secret, yet potent impulse, as waves of the sea, not onely dashing and breaking upon each other, but( all of them) bat ering the Honour and Stability of the Church of England, as the great rampart or bank which stands in the way of the Sea of Rome; mightily opposing and hindering heretofore both fanatic Confusions, Papal Usurpations, and Romish Superstitions; whose advantages now are evidently prepared and carried on by those, that under the name of Reformation will most effectually at last overthrow it.  
For after these petty spirits, who have been and are the great Dividers, Despisers and Destroyers of the reformed Church of England, have a few years longer played their mad pranks in this sometime so flourishing and fruitful vineyard of the Lord( pulling up the hedge of Ecclesiastical Canons, and Civil Sanctions, throwing down the wall of Ancient Discipline and catholic Government, breaking in pieces the winepress of holy Ordination and Ministerial Authority and Succession, pulling up both root and branch of holy Plants and regular Planters;) what( I beseech you) can slinder these subtle Foxes and wild Bears of Romish Power and Policy, to enter in, and not onely secretly, but openly( as occasion shall serve) to destroy all the remaining stock of the true Protestants and Professors of the Reformed Religion? who at first soberly protesting against Popish errors and Deformities, afterwards praying( in vain) for a joint and just Reformation, did( at last) reform themselves, after the rule of Gods Word, interpnted by the catholic Practise of purest Antiquity.  
What( without a miracle) can hinder the Papal prevalency in England, when once sound Doctrine is shaken, corrupt 〈…〉 despised; when Scriptures are wrested by every private interpreter; when the ancient Creeds and Symbols 〈…〉 e Lord● Prayer and Ten Commandments, all wholesome fo●ms of sound Doctrine and Devotion, the Articles and Liturgy of such a Church, together with the first famous Councils, all are slighted, vilified, despised and abhorred by such Englishmen as pretend ●● be great Reformers; when neither pristine Respect nor Support, Credit nor Countenance, Maintenance nor Reverence shall be lest either to the Reformed Religion or the Ministry of it? without which they will hardly be carried on beyond the fate of Pharaohs Chariots, when their wheels were taken off, which is to be overwhelmed and drowned in the Romish read Sea, which will certainly overslow all, when once England is become not onely a dunghill and Tophet of Heretital filth and Schismatical fire, but an Aceldama, or field of blood, by mutual Animosities and civil dissensions, arising from the variations and confusions of Religions.  
All which, as the Roman Eagle now foresees, and so follows the camp of Sectaries( as Vultures and Birds of prey are wont to do Armies) so no man, not blinded with private passions and present interest, is so simplo, as not to know that it will in time terribly seize upon the blind, dying, or dead carcase of this Church and Nation; whose expiration will be very visible, when the Purity, Order and Unity of Religion, the Respect, Support and Authority of the Ministry is vanished and banished out of England, by the neglect of some, the Malice, madness and Ingratitude of others, your most unhappy countrymen: Then shall the Israel of England return to the Egypt of Rome; then shall the beauty of our Sion be captive to the bondage of Babylons either Superstition or Persecution; from both which I beseech God to deliver us.  
As an Omen of the future fate, how many persons of fair Estates, others of good parts and hopeful Learning, are already shrewdly warped and inclined to the Church of Rome, and either actually reconciled, or in a great readiness to embrace that Communion( which excommunicates all Greek and latin Churches, Eastern, Western and African Christians, which will not submit to its Dominion and Superstition) chiefly mo●●d hereto, because they know not what to make of or exp 〈…〉 om the religion and Reformation of the Church of England▪ which they see so many zealous to reproach and ruin, so few co●●erned to relieve, restore, or pity?  
As for th●●e turn of you( my noble countrymen) and your Posterity to the Roman Subjection and Superstition. I doubt not but many of you, most of you, all of you that are persons of judicious and concientious Piety, do hearty deprecate it, and would seriously avoid it to the best of your skill and power, as indeed you have great cause, both in Prudence and Conscience, in Piety and Policy: yet I believe none of you can flatter yourselves, that the next Century shall defend the Reformed Religion in England from Romish Pretensions, persuasions and Prevalencies, as the last hath done, while the Dignity, Order and Authority of the Ministry, the Government of excellent Bishops, the Majesty and Unity of this Reformed Church and its Religion, were all maintained by the unanimous vote, consent and power of all Estates.  
Nay, the Dilemma and distressed choice of Religion is now reduced to this, that many peaceable and well-minded Christians, having been so long harressed, bitten and worried with novel Factions and pretended Reformations, would rather choose that their Posterity( if they may but have the excuse of ignorance in the main controversies, to pled for Gods mercy in their joining to that Communion which hath so strong a relish of Egyptian Leeks and Onions, of Idolatry and Superstition, besides unchristian Arrogancy and intolerable Ambition; that their Posterity, I say) should return to the man party, which hath something among them settled, orderly and uniform, becoming Religion, than to have them ever turning and tortured upon Ixions wheel, catching in vain at fanciful Reformations, as Tantalus at the deceitful waters, ●olling with infinite pains and hazard the Reformed Religion, like Sisyphus his ston, sometime asserting it by Law and Power, otherwhile exposing it to popular Liberty and looseness, than to have them tossed to and fro● with every wind of Doctrine, with the Fedities, Blasphemies, Animosities, Anarchies, Dangers and Confusions, a●●ending fanatic P●nci●● and quotidian Reformations, which like 〈…〉ches or boiles from surfeited and unwholesome bodies do 〈◇〉 break out ●●ong those Christians, who have made no rule of Religion but their own humours, and no bounds of their Refo 〈…〉 but their own Interests; the first makes them ridiculous, the second pernicious to all sober Christians.  
Whereas the Roman Church, however tainted with rank errors and dangerous Corruptions in Doctrine and Manners( which forbid us under our present convictions to have in those things any visible sacred communion with them, though we have a great charity and pity for them; Charity in what they still retain good, Pity in what they have erred from the Rule and Example of Christ and his catholic Church;) yet it cannot be denied, without a brutish blindness and injurious slander( which onely serves to gratify the gross Antipathies of the gaping vulgar) that the Church of Rome, among its Tares and Cockle, its Weeds and thorns hath many wholesome Herbs, and holy Plants growing; much more of Reason and Religion, of good Learning and sober Industry, of Order and Polity, of Morality and Constancy, of Christian candour and Civility, of common Honesty and Humanity, becoming grave men and Christians, by which to invite after-Ages and your Posterity to adhere to it and them, rather then to be everlastingly exposed to the profane babblings, endless janglings, miserable manglings, childing confusions, Atheistical indifferencies and sacrilegious furies of some later spirits, which are equally greedy and giddy, making both a play and a prey of Religion, who have nothing in them comparable to the Papal party, to deserve your or your Posterities admiration or imitation, but rather their greatest caution and prevention: for you will find what not I onely, but sad experience of others may tell you, that the scythes and pitch-forks of these petty Sects and plebeian Factions will he as sharp and heavy as the Papists Swords and Faggots heretofore were, both to your religions and civil happiness.   

Doctor burgess.  
IT is the Opinion ●● many wise, and the fear of more weak 
rejoinder.  men that Popery may return again and spread over this Land and Nation▪ although I must needs fay, there is not so great reason for those opinions or fears, as some men pretend, yet I confess the secret undermining of all established Government and Order, doth seem to tend that way; for what do they who will not submit to any In junctions of lawful Government, but endeavour to keep the hedge down for the Beasts of the forest to enter in: If there be no Law submitted to, which may secure the Church, the adversaries of Rome may impunely break in upon us; which God forbid, &c.   

Dr. Featley.  
WHat are our divisions but Romes triumph, P●r discerdias 
Spect. 16.  civiles externi tollunt animes; Liv. What are our differences but Campanellaes wishes, who advised the King of Spain above all things to breed dissensions and discords among ourselves, if he would promote his Interest in England? If I see any thing into things; These Divisions maintained by Schism, when all the discontented, the ambitious, the proud, the covetous, the revengeful, and the implacable, which are a considerable party under any Government, fall in to the dissenting side by the dangerous practices of the jesuits, they may attempt in Parliament against the very Government itself, and according to the same Jesuits advice overthrow all Law and discipline, and open them a gap to break in upon us like a mighty Flood.   

Lord F.  
THe design upon England is manifest, the Papists have made a shift to make the dissenting party, by some grievances by 
M. S. p. 16. An. 1633.  them to that purpose promoted considerable; they being considerable are masters of the mayor voice in the Election of Parliaments, the Parliaments they command the purse of the Nation; they put our gracious sovereign upon chargeable undertakings against Spain and other places; he wants money, they will not supply unless he closeth with their Faction, if he closeth with them, it must be by indulgence to Dissenters, which the Papists look for: If he closeth not with them; then he must take such courses which his Prerogative directs him to, this will make a breach; In this breach the Papists will side that it may be able to balance the other, and be encouraged to hold out. If it fall o●● to be on the Rebels side, it is but that side they have o●●en taken, and they may fare as well as others: If they happen on the Kings side, then either he conquers or not; if he conquers not, there will be perpetual wars which Spain, and Rome may at pleasure make use of for their advantage: If he conquers, they can say that their Loyalty and Faithfulness to him deserved at least an indulgence.   

Mr. Baxter.  
WHen the motion was first made, for the publishing of 
Baxt. against Popery, Epistle to the Reader.  these Papers, it seemed to me to be as the casting of water into the Sea; so great is the Number of the Learned Writings of Protestant Divines against the Papists( which will never be well answered) that the most claborate addition may seem superfluous; much more these hasty Disputations prepared but for an exercise which is the Recreation of a few Countrey-Ministers at a monthly meeting, when they case themselves of their ordinary work. But upon further consideration, I saw it was, The casting of water upon a threatening fire, which the Sea itself doth but restrain. It's more Engines than a few that are openly or secretly at work at this time to captivated these Nations again to the Roman Pope. When so many hundreds, if not thousands are night and day contriving our seduction,( under the name of reconciling us to the Church;) if no body counter-work them what may they not de. Its not enough that we have had Defenders, and that their Books are yet in the World. Old Writings are laid by, though much stronger then any new ones: But new ones are sooner taken up and red. The Papists have of late been very plentiful, and yet very sparing in their Writings. Plentiful of such as run among the simplo injudicious people in secret, so that the Countries swarm with them; But sparing of such as may provoke any Learned man to a Confutation: That so, they may in time dis-use us from these Siudies, and so disable the Ministry therein, and catch us when we are secure through a seeming peace, and fall upon us when we have lost our strength. And I am much afraid that the generality of our people( perhaps of the best) are already so much dis-used from these studies, as to be much unacquainted with the Nature of Popery, and much more to s●●k for a preservative against it, and a through confutation of them. So that if Papists were once but ●● fully set out among us in their own likeness, as they are under the names of Quakers and other Sects, what work would you see in many places? I doubt many would follow their pernicious ways, and fall like Sheep of a common ret, or People in a raging pestilence, especially if they had but the countenance of the times: Not through their strength, but because our people are naked, and unmeet for a defence.  
The work that now they are upon, is, 1. By Divisions, and reviling the Ministers, to loosen the people from their Guides; that they may be as a Masterless Dog that will follow any body that will whistle him.  
2. To take down the Ministers maintenance and encouragements, that they may be disabled so vigorously to resist them.  
3. To hinder their union, that they may abate their strength, and find them work against each other.  
4. To procure a Liberty of seducing all they can under the name of Liberty of Conscience, that so they may have as fair a game for it as we: and Ignorance and the common corruption of nature( especially so heightened by a custom in sin) doth befriend the Devils cause much more than Gods; or else how comes it to pass that the Godly are so few, and Error, Idolatry and Impiety doth so abound in all the earth!  
5. To break the common people into as many Sects and Parties as they can, that they may not onely employ them against one another, but also may hence fetch matter of reproach against our profession in the eyes of the World.  
6. To pled under the name of Seekers against the certainty of all Religion; that men may be brought to think that they must be either of the Popish profession or of none.  
And indeed when all Sects have done their worst it is but two, that we are in any great danger of( And of those I think we are in more danger, then the most are ware of) and that is, 1. Papists: who pled not as other parties, onely by the tongue, but by exciting Princes and States against us, and disputing with the faggot or Hatchet in their hands: And if we have not Arguments that will confute a Navy, an Army, or a Powder-plot, we can do no good against them.  
2. profaneness, animated by Apostate Infidels: This is the Religion that men are born in. And men that naturally are so endeared to their lusts, that they would not have the Scripture to be true, will easily harken to him that tells them it is false.  
Yea so much doth Popery befriend men in a v 〈…〉 se, that some are apt to join those together, thinking at the heart that Christianity ●● but a Fable: but yet for fear it should prove true, they will be Papists, that they may have that easy remedy for a reserve.  
If God will preserve us but from these two dangers, Popery and profaneness animated by infidelity, it will go well with England.  
1. Either Scripture is true or not true: If not, Popery is not true, which pleadeth its warrant from it( and some of them argue, as if they purposed to disprove the Scripture and to imitate Samson, in pulling down the house on their heads and ours, in revenge for the dishon●u● they have suffered by the Scripture.) If it be true( as nothing more true) then Popery is not true, which palpably contradicteth it, as in the points of latin service, and denying the Cup in the Lords Supper, and many other is most evident.  
3. Either the judgement of the ancient Doctors is sound or not: If not, then the Church of Rome is unsound, that is sworn to expound the Scripture only according to their consent: If it be sound, then the Church of Rome is unsound, that arrogate in Universal Government and Infallibility, and build upon a foundation, that was never allowed by the ancient Doctors( as in the third Disp. I have fully proved) and which most Christians in the World do still reject.  
4. Either Reason itself is to be renounced or not: If it be, then none can be Papists but mad men. If not, then Popery must be renounced, which foundeth our very faith upon impossibilities, and teacheth men of necessity to believe in the Pope as the Vicar of Christ, before they believe in Christ, with many the like, which are after wards laid open.  
5. Either our five Senses, and the judgement made upon them, is certain and infallible or not. If not, then the Church of Rome, both Pope and Council are fallible, and not at all to be trusted: For when all their Tradition is by hearing or reading, they are uncertain whether ever they heard or red any such thing; and we must all be uncertain whether they speak or writ it: And then we must not only subscribe to Fransc. Sanches. Quod nihil scitur, but also say that Nihil certo creditur. But if sense be certain and Infallible; then the Church of Rome, even Pope and Council are 〈◇〉 onely Fallible, but certainly false deceivers 〈…〉 ived. For the Pope and his Council tell the Church that it is 〈…〉 red and Wine which they take, eat and drink in the Eucharist. But the senses of all sound men do tell them that it is. I see that its Bread and Wine. I smell it, I feel it, I taste it; and somewhat I hear to further my assurance: And yet if Popery be not false, itis no such matter. ● One would think the dullest Reader, might be quickly here resolved whether Popery be true or false. Look on the consecrated Bread and Wine, touch it, smell it, taste it, and if thou canst but be sure that it is indeed Bread and Wine, thou mayest be as sure that Popery is a delusion. And if thou canst but be sure, that it is not Bread and Wine, yet thou mayst be sure that the Pope or his Council, nor any of his Doctors are not to be believed. For if other mens senses be deceitful, theirs and thine are so too.  
Reader, Adhere to God, and the Righteousness of Christ, and the Teachings of the Holy Ghost, by the Holy Scriptures, and a faithful Ministry, in the Communion of the Saints, and as a member of the catholic Church, which arising at Jerusalem, is dispersed over the World, containing all that are Christians; renounce not right Reason, or thy senses, and live according to the light which is vouchsafed thee; and then thou shalt be safe from Popery, and all other pernicious damning Errors.   

Doctor Sanderson.  
BUt I have somewhat to return upon these our Brethren, who thus causelessly suspect us. Possibly it will not please them:( 〈◇〉.) 
Preface to the Reader.  But I must speak it out, both for the truths sake, and theirs. To wit, that themselves are in truth, though not purposely and intentionally,( whereof in my own thought I freely acquit them) yet really and eventually, the great promoters of the Roman Interest among us: and that more ways then one. These three among the rest, are evident. First, by putting to their helping hand to the pulling down of Episcopacy. It is very well known to many, what rejoicing that Vote brought to the Romish party. How even in Rome itself they s●ng their jo Paeans upon the tidings thereof, and said triumphantly, Now the day it ours; Now is the fatal blow given to the Protestant Religion in England. They who by conversing much with that Nation, were well acquainted with the fiery turbulent spirits of the Scottish Presbyterians, knew as well how to make their advantage thereof: and handled the matter with so much cunning by fomenting their discontents under-hand till they had framed them, and by their means some of the same party here, to become the fittest instruments for the cartying on of their great design. And this I verily believe was the very Master-piece of the whole plot. They could not but foresee( as the event hath also proved) that if the old Government, a ma● pillar in the building, were once dissolved, the whole fabric would be sore shaken, if not presently shattered in pieces and ruined; things would presently r●● into confusion; distractions and divisions would certainly follow: And when the waters should be sufficiently troubled and mudded, then would be their opportunit 〈…〉 ●ast in their ●ets for a draft. Some who have undertaken to discover to the world the great plot the Papists had of late years for the introducing of Popery in the several parts of it, might have done well to have taken some little notice of this also,( I wonder how they could look beside it,) being so visible; and indeed the fundamental part of the plot. Without which, neither could the spar●s of Errors and Heresies have been b●own to that height, nor that Libertinism( & some other things therewith mentioned) have so soon over-spread the whole face of the Land, as now we find they have done.   

Bishop Jewel.  
Now let us behold the present state of our country. These 
Sermons, p. 201 & p. 192.  words of Christ our Saviour were never more true, then we find them now in these our days. The harvest is great, and the labourers very few, the poor people lieth forsaken, and left as it were sheep without a guide: the afflicted in conscience have no man to quiet them: they grow wild and savage, as it were a people that had no God: they are commanded to change their religion, and for lack of instruction, they know not whither to turn them: they know not, neither what they leave nor what they should receive.  
Some other defy, and spit at the holy Gospel of our Saviour Christ, and refuse the covenant of everlasting life. Some other for lack of knowledge follow after wilful and blind masters, and become Arrians or Pelagians, and thus they blaspheme the Son of God. Some other give themselves over to their own affections, and, as he saith, rejoice and triumph in their filthiness, without fear of God, without conscience of sin, and so tread down the blood of the Testament under their feet: and this do they for lack of teaching, because they have not learned men and preachers to show them what they should do.  
O, saith our Saviour Christ, the good shepherd and bishop of our souls, my harvest is beaten down and lost, and there is none that will go abroad and save it. My people run headlong to their own destruction, not of malice but of very simplicity, only because they are not taught, because they know not my father nor me. Alas, it is not my fathers will that any of them should be lost.  
But for the hope of posterity, I report me to all you which are fathers, and have children for whom you are careful. Al 〈…〉 your 〈…〉 ves have a zeal and care for the house of God: yet will you breed them up, keep them at School, until four and twenty years old to your charges, that in the end they may live in glorious poverty? that they may live poorly and naked like the Prophers and Apostles? Our posterity shall rue, that ever such fathers went before them: And Chronicles shall report this contempt of learning among the punishments, and murrains, and other plagues of God. They shall leave it written in what time, and under whose reign this was done. Or if we grow so ●●●●ar●ils that we consider not this, or be not able to draw it into Chronicle, yet foreign Nations will not spare to writ this, and publish it to our everlasting reproach and shane.  
In the mean time, what may be guessed of their meaning, which thus rabin and spoil the house of God, which decay the provision thereof, and so basely esteem the Ministers of the Gospel? they cannot say to God, The zeal of thy house hath eaten me up. Howsoever in other things they do well, howsoever they seem to rejoice at the prosperity of Sion, and to seek the safety and preservation of the Lords Anointed: yet needs must it be, that by these means foreign power, of which this Realm by the mercy of God is happily delivered, shall again be brought in upon us. Such things shall be done unto us, as we before suffered: the truth of God shall be taken away, the holy Scriptures burnt and consumed in ●●re. A marvelous darkness and calamity must needs ensue. For, if the tempest be so dark in the sea, that the loadstar lose her light, and the needle fail to give token of the North Pole, no marvel though the ship lose her course, and be swallowed up in the sands.  
The Gospel of Christ is the fountain of light, and of knowledge? It cannot be maintained by ignorance and darkness. These be the props of their kingdom which take away the Scriptures, which hold the people in blindness, which fly the light, which have their common prayers, minister the Sacraments, mary, bury their dead in a strange tongue, that the people may understand nothing: which make a famine of hearing the word of God: w 〈…〉 up the springs of the wa●er of life: which ●●ke 〈…〉 is of the kingdom of Heaven, and neither enter 〈…〉 selves, nor 〈…〉 er them that ●o●●●d enter: which say ignorance is 〈…〉 her of 〈…〉 otion, and the Church is then in best order, and ●●e people 〈…〉 vour, when they are hoodwinc●t and 〈…〉 nded, and see nothing.  
These are not fit instruments wherewith we may overcome the adversaried. This is not the sword of the spirit, these are not the spiritual weapons, which castdown holds, and every high thing that is exasted against the kingdom of God. What man that would keep out his enemy, will pull down his hol●s? what Captain that meaneth to give a forcible assault upon the enemy, will discourage his fighting souldiers? But our souldiers are out of courage, our Castles are falling? therefore that which we seat will fall upon us.   

Bishop Sanderson.  
But thirdly, and above all, I beseech them to consider, whither that 〈◇〉, which many times marreth a good 
P●ef. to his Sermons.  business, hath carried them; and how mightily( though unwittingly, and I verily believe most of them unwillingly) they promote the interest of Rome, whilst they do with very great violence( but not with equal prudence) oppose against it: so verifying that of the Historian Poet, spoken in another case,  — Omnia dat qui justa negat. 
I mean, in casting out not Ceremonies onely, but Episcopacy also, and Liturgy, and Festivals out of the Church, as Popish and Antichristian,— Hoc Ithacus velit. If any of these things be otherwise guilty, and deserve such a relegation upon any other account which yet is more then I know) farewell they: But to be sent away packing barely upon this score, that they are Popish and Antichristian; this bringeth in such a plentiful harvest of Proselytes to the jesuit, that he doth not now, as formerly, gaudere intus & in sinu( laugh in his sleeve, as we say) but 〈◇〉, openly and is the face of the Sun triumph gloriously, and in every Pamphlet pr●●laim his victories to the world. If you should say, that the Sea 〈…〉 taken by them, not given by you: it is( to all but yourselves) ●● much as nothing: whilst the contrary is demonstrable, and that there is in these very pretensions, a proper( and as I may say a natural) tendency to produce such effects, as we see to have ensued thereupon. The truth whereof will evidently appear by stating the Case thus. A man otherwise rational and conscientious, but somewhat wavering in point of Religion, yet desiring in sincerity of heart to be of the true● Church, if he knew which were it, hath some temptations offered him by his education, friends, books, the confusions among us, or otherwise, to encling him towards the Church of Rome. Which temptations being not able of himself to conquer, he repaireth to a Presbyterien( suppose) or Independent; he acquainteth him with his doubts, and desireth satisfaction therein: telleth him among other things, that he had a good opinion of the Church of England heretofore, whilst she had Episcopal government, and a well-formed liturgy, and did observe Christian Festivals, and some kind of outward decency in the worship of God, as all the Churches of Christ had and did in the purest and primitive times; but now that all these things are laid aside, he must needs be of another mind, unless they can fully satisfy him concerning the premises. In this Case, I would fain know what possible satisfaction such a man could receive from either of these, holding to their Principles. To tell him these things were Popish, and therefore to be cast out of the Church, were the next way to put him quiter off: he would presently conclude( and it is impossible he should do otherwise, being already so prepared as in the Case is supposed) that certainly then that which we call Popery is the old Religion, which in the purest and primitive times was professed in all Christian Churches throughout the world. That only 〈◇〉 which is usually the last Reserve in these disputes, That the mystery of iniquity began to work betimes; will seem( to him) but a ridiculous begging of the Question; and he will tell them, that every Sectary may say the same to them. Whereas the sober English Protestant, is able by the grace of God, with much evidence of truth, and without forsaking his old principles, to justify the Church of England, from all imputations of heresy or schism, and the Religion thereof as it stood by Law established from the like imputation of Novelty; and to apply proper and pertinent answers to all the Objections of those( whether 〈…〉, or others) that are contrary minded, to the full satisf 〈…〉 n of all such, as have not by some partial affection or other rendered themselves uncapable to receive them.   

Bishop Reynolds.  
It is easily foreseen whither these distempers tend: they have 
Serm. before Par. 1657.  all an aspect towards Rome. The deluded souls cry down Ministry: the Papists desire no more. They disown the Magistrates coercive power in matters of Religion, and pled for an Universal toleration: the catholic wishes no more. They cry down Learning and Universities, that the subtle Jesuits may have none but ignorant people to deal with. Ministers maintenance is decried, while cunning Emissaries, maintained by stipends from Rome, delude the Nation. Is not the hand of Joab in all this?   

Bishop Laud.  
In the mean time, you know what the Pharisces said against 
Speech on Scaffold.  Christ himself, If we let him alone, all men will believe in him, & venient Romani, and the Romans willcome, and take away both our Place and Nation. Here was a causeless Cry against Christ, that the Romans will come: And see how just the Judgement of God was; they crucified Christ, for fear lest the Romans should come; and his death was it, which brought in the Romans upon them; God punishing them with that which they most feared. And I pray God this Clamour of venient Romani,( of which I have given no cause) help not to bring them in; for the Pope never had such a Harvest in England since the Reformation, as he hath now upon the Sects and Divisions that are among us.    

CHAP. II.  
The grand Plot of the Papists against the Church of England discovered, for the restoring of Popery, out of Contzen's directions, and their own Practices.  

SECT. 1.  
The way to bring in Popery, or the Jesuits directions for restoring Popery.  
YOu must show that Princes must determine of nothing in Religion. 
Contzen's politics, l. 2 p. 16, 17, 18.   
That things be carried on by slow but sure proceedings, as a Musician tunes his Instrument by degrees: Lose no opportunity; but yet do not precipitate the work.  
Let no Prince that is willing despair, for it is an easy thing to change Religion. For when the common people are a while taken with Novelties and diversities of Religion, they will sit down and be weary, and give up themselves to their Rulers wills.  
The Doctors and leading Pastors must be put out: but if that may be, all at once: but if that cannot be, let it be by slow degrees. When the leaders are down all will submit.  
The purpose of changing Religion, and extirpating Lutheranism, must be concealed: Not but that some of the wiser sort may know it, but the People must not, lest it should move them.  
Some must be suborned to beg importunately of the Prince for Liberty to exercise their Religion, and that with many and gentle words, that so the People may think the Prince is not inclined to Noveity, but only to Lenity, and to a tenderness for tender consciences, and that he doth it not as from himself. For the Vuglar use to commend a Prince, that cannot deny the Subjects their desires, though they are such as were fit to be denied.  
One or two Churches only must be desired at first, as being so small a matter, that the people will not much regard.  
When the Zeal of professors begins to rise against the change, they are to be pacified by admitting both parties to conference before the Governours.  
Let there be a Decree for Pacification, that one party do not rail at the other, nor calumniate them. And so the errors that are to be brought in will have great advantage, when they are covered, and may not be contradicted, or so much as name: And so the Rulers will be brought to be onely Lovers of Peace, and not to intend a change of Religion.  
Next that, let there be some public Disputation between the Parties, but with some disadvantage to them that are to be outed.  
Let all this be done but on pretence that the several Parties may be joined lovingly together in Peace: And when the Ministers refuse this, let them be accused of unpeaceableness, and pride, and obstinacy, and disobedience against the Magistrate, and not for their Religion.  
When it comes to the putting out of some Ministers, and the People begin to Petition for them, let the matter be carried silently; and in the mean time, let the People be  told, that it is because those Ministers are heady, obstinate men; that the People may be persuaded that the Ministers are faulty, and have deserved it, and may be put onely to desire Liberty for the more Peaceable men.  
When thus the people are deluded, and there is no danger of a resistance, then turn the Ministers out of the Churches, and put in those that you would set up in their stead.  
Then change the Universities, and tell all the Fellows and Scholars, that they shall hold their places if they will turn, else not, &c. many will change Religion with the Rulers.  
Next he instanceth in Asia, where the Prince pretended, that all the Professors and Ministers places were voided at the death of his Predecessor, and he had the disposal of them, by Law.  
And the change was there made ( as he pretends) by slow degrees, one or two Opinions only changed at the first, and not the whole controverted part of the Religion; and so the people will think it but as a small matter to yield in one or two Opinions, and be easily brought to obey.  
Lastly, they fall to writing against each other; and those that have the Court-favour seem to carry it.  
To put out of Honours, Dignities, and public offices, all those that are most adverse to Popery: It is but just that those that hinder the safety of the Commonwealth, should be deprived of the Honours and Riches of the Commonwealth. If men are deposed for heinous Crimes, why not for Blasphemy and Contempt of Truth? ( you must believe the jesuit that this is the Protestant Case.) If those of a contrary Religion be left in honour and power, they will be able to across the Prince in many things, and encourage the People of their own Religion.  
That when a heresy ( for so is the Protestant Religion to them) is wholly to be rooted out, and this must be done by degrees, and in a way of reason, and cannot be done by mere Command and Power, then you must first fall on those opinions that the Common People are most against, and which you can quickly make them think absurd: so be instanceth in some that would work out Lutheranism, that speak honourably of Luther, and fall on them only under the name of Flaccians: so the Arminians at Utrecht, when they would extirpate calvinism, made a Decree, that no man should Preach any thing, that seemed to make God the Author of sin. Thus a Magistrate that would bring in Popery, must fall upon such heinous opinions, which the impudent themselves are half ashamed of; and bring these into the light that they may be odious, and so the Teachers will lose all their Authority, when the people see that they are taken in a manifest fault.  
To make use of the Protestants Contentions. How easy is it ( faith he) in England to bring the Puritans into Order, if they be forced to approve of Bishops? or to reduce the Puritans in the Low Countries, if the Prince adhere to the Arminians? For the variety of Opinions makes them doubtful, that before seemed certain; so that when the Magistrate joineth with one side, he easily overturns the other, and leaves the whole obnoxious: As Paul did by the dissension between the Pharisees and Sadduces, joining to one side, he escaped. This ( said he) I would principally persuade an Orthodox Magistrate to ( that is, a Papist.) For he may with as much advantage make use of the Protestants disagreements, as of the Papists Concord, to extirpate Protestants. As in Wars, it is not only the skill and strength of the General, but often also the carelessness of the Enemy, or his Mistake, that give very great advantages for success. When rigid Calvinism was assaulted by the Lutherans in the heat of the Paroxysm, it was exasperated, and the sudden restraint did much hurt: But now the Arminians have of their own accord let go the hardest part of their rigor, and judge the Calvinists to be impious, and persecute them in the very University, and in other Towns they force them to banishment; and would venture to do more and crueller things, if they were not afraid of the strength of the adverse Party. Verily if Prince Maurice alone did but stand for the Arminians, the rigor of the contra-remonstrants would flag, or be broken.  
To forbid the Protestants privately or publicly to Assemble together.  
To proceed to severity of Laws and punishments. Here he endeavours to prove this violence lawful, ( Fire and faggot, is reserved to the last.) But this violence though it must be for the change of all, need not be exercised on all. Cut off the Leaders, and the multitude will follow the Authority of the Rulers. shane will retain some, and fear others; but a vain security will prevail with most, when they know not how to help it. Within these few years, ( if he say true,) above an hundred thousand have been turned to Popery in France, and more in Germany. Not any of the Princes of Germany that did endeavour to draw over his People to the catholics, did ever find any force or Resistance contrary to his Laws. Note this all you slanderous Papists that accuse Protestants so much of Rebellion to hid your own: Here's a jesuits Testimony on Record for our vindication.  
The good life of the Popish Magistrates and Clergy: ( And that let them use as much as they will.)  
He commendeth many smaller helps: As 1. music, to entice people by delight. 2. To cause all at their marriage to profess the Popish Religion, and so rather then go without a Wise or Husband they will do it. 3. So also to deny Protestants church-privileges, a● Baptism, Burial, &c.  
Lastly he concludes, That where the work must be secretly done by degrees, the Magistrate must keep the Institution, Presentation, Confirmation, and Examination of Ministers in his own hand; and so( if he cannot cast them out at once) he must cast out the most dangerous, ( that is, ablest Protestant Pastours) and put over the Churches, the disagreeing, and those that do not mind matters of controversy much, and those that are addicted to their own domestic businesses ( worldly men,) and such as are addicted to the Rulers: Let him cool the heat of heresy, ( he means true Religion) and let him not put out the Unlearned: and so their Religion will grow into contempt.  
Let the Magistrate cherish the dissensions of the erring ( he means the Protestant) Teachers: and let him procure them often to debate together, and reprove one another. For so when all men see that there is nothing certain among them, they will easily yield to the truth ( he means Popery.) And this Discord is profitable to show the manners of those wicked men. For he that will red the Contentious Writings of Lutherans against Calvinists, or Calvinists against Lutherans, will think he readeth, not the invectives of men against men, but the furies and roaring of Devils against Devils. ( A fair warning! But the jesuit tells you not what is done at home.) From these things the Ruler may take occasion for a change: Let him inquire into the Original of these accusations: And if he find them true; he may punish the Guilty: If false, he may punish, ( that is, cast out) the Accusers.   

SECT. 2.  
The jesuits design against the Bishops, Ministers, &c. and Government of the Church of England, for restoring Popery.  
THe jesuits crept into all societies, and acted all parts; and being a foreseing generation, they looked further before them then the short-witted men whom they weight. They set up persecutions and clamours against Bishops, and the ablest Ministers in the Land:( for it was the Papist that set up the opposition against Bishops, as appears by father Sibthorp's Letter to father Medcalf, who saith, And now they are pulling down that wall which at once adorned and defended their way, I mean their Government: their Vineyard( as they used to preach) is laid waste, and the wild beasts of the foreste( you know whom they mean) may enter in:) and upon that ground they proceed so sure, that however things happen, they have their advantage. They see this attempt will prevail against the Governours and Government of the Church, or it will not: if it doth, then all the ablest and wisest men are like to be removed, and their places filled with weak and ignorant men, unable to resist them; and ductile worldlings, that will always be on the stronger side, and their ends will be easily attained. But if there be any opposition, murmuring, discontents, either it will provoke the Discontented to open defence and resistance, or not: if not, their discontents will hurt none but themselves: if it do, then either they will be crushed in the beginning, or able to bring it to a war. If the first, then we shall have the day, and this to boot, that they will lye under the odium of Rebellion, and be trod the lower, and be the less able ever to rise, and we shall be able with ease to drive on the change to a higher degree, in opposition to so odious a party. But if they be able to make a war of it, either they will be conquered, or conquer, or make peace. The last is most unlikely, because jealousies and engagements will presently be multiplied, so that an apparent necessity will seem to lye on each party not to trust the other; and the flames are easier to be kept in, then kindled: and if so unlikely a thing should come to pass, yet it must needs be to our advantage. For we will openly all appear for the King, and so in England and Ireland we shall be considerable. He will remember that he was helped by us, and look on the Protestants and Puritans as Rebels, and take his next advantage against them, or at least be at a greater distance from them then before: for such a war will never out of his mind, nor will he think himself safe till he hath disabled them from doing the like again. But if one part conquer, it will be the King, or the Puritans:( for so the Protestants must now be called:) If the King prevail, then will the Puritans be totally trod down; and we, by whose help the victory was got, shall certainly be incomparably better then we are, if not have presently all our will. For our fidelity will be predicated, the Rebels will be odious, so that their very names will be a scorn, and there will be no great resistance of us. But if the Puritans get the day,( which is a most unlikely thing) yet shall we make great advantage of it: For, 1. They will be unsettled and all in pieces, and not know how to settle the Government. 2. We shall necessitate the Puritan Protestants to keep the King as a prisoner, or else to put him to death. If they keep him as a prisoner, his diligence, and friends, and their own divisions, will either work his deliverance, and give him the day again by our help, or at least will keep the State in a continual darkness, and will be an Odium on them. If they cut him off,( which we will rather promote, left they should make use of his extremities to any advantage) then, 1. We shall procure the Odium of King-killing to fall upon them, which they are wont to cast upon us, and so shall be able to disburden ourselves. 2. And we shall have them all to pieces in distractions. For, 3. Either they will then set up a new King, or the Parliament will keep the power, changing the Government into a Democracy. The first cannot be done without great Concussions, and new wars, and we shall have an opportunity to have a hand in all; and if it be done, it may be much to our advantage. The second will apparently by factions and distractions give us footing for continual attempts. But to make all sure, we will secretly have our party among the Puritans also, that we may be sure to maintain our interest which way ever the world goes.] The event with common reason and many full discoveries show, that this was the frame of the Papists plot.   

SECT. 3.  
The jesuits Practices against the true Church of England for restoring Popery.  
THerefore I desire them that can see a cause in its effects, but to follow these streams till they find the fountain.  
Whence came those motions against the Ministry and Churches into our Councils? I well know tha●●ll this came from hell. But whether by the way of Rome, ●●eave to your enquiry. Yea, whence was it that motions have been made to pull down all the Ministry at once? Was this by Protestants?  
Whence came the Doctrine contended for by Sir H. V. and others, against the power of the Magistrate in matters of Religion, and for universal liberty in Religion? I know the Papists are not for such liberty in Spain, or any where, where they can hinder it: but withal I know, that it is one of their Fundamentals, that such matters belong onely to the Pope and Prelates, and Magistrates must but be their Executioners; and I know that it is truly the Magistrates power for which the usurping Pope contendeth: and I know that the Papists are most zealous for liberty of conscience in England, though deadly enemies to it elsewhere.  
Whence came it to pass, that Sarabras the Queens Confessor, was present at the Kings death, and there on horse-back, tossing up his Cap in the Air upon the fatal blow, and brandishing his sword? and when he was asked what he did there, and  told it was a wonder to see him there: he answered, That there were twenty more Priests there besides himself; and that the greatest enemy to their Religion fell that day. Few knew the consequence of that fact.  
Whence came the Hiders Body of Divinity, that hath infected so many high and low? How come so many called Seekers to seem to be at a loss, whether there be any Scripture, Church, or Ministry, or which be they?  
How came we contrived into a war with Scotland and Holland, when we could keep peace with Spain? With them, with us, or both, there was some sorry cause.  
How came our Armies so corrupted with principles of impiety, licentiousness and Anarchy, that so many turned Levellers,( to say nothing of all the rest) and rose up against their Commanders, and were fain to be subdued by force, and some of them shot to death, and many cashiered? &c.  
How came it to pass that Papists have been discovered in our Armies, and in the several parties in the Land?  
And where are the swarms of the English jesuits and friars, that are kno 〈…〉 to have emptied themselves upon us from their colleges b 〈…〉 d Sea?  
How came it to pass, that the Petitions of the Protestant Presbyters of London, and of other Protestants for the life of the King, could not be heard? but that the leveling party carried on their work, till they had set the foreign and domestic Papists on reproaching the Protestants as King-killers? and had( though very falsely) turned the odium of that horrid kind of crime upon the innocent Protestants, which the Papists are known to be most deeply guilty of: and now in all Nations they make the ignorant people believe, that the death of that King was the work of the Protestants, and the blot of their Religion.  
Whence came it to pass, that so many Popish opinions were maintained? As, 1. The Authority of Scriptures was cried down. 2. An infallible light set within every man, whereby he might be a Pope to himself. 3. Christ worshipped in a man● the next way to have him worshipped in an host. 4. That the Ministers of England were no true Ministers. 5. Th●● it was not lawful to join with us in public Assemblies. 6. That Sacraments are not seals of the promises of God, nor instituted to confirm the promise. 7. That circumcision was a seal of the righteousness of Faith onely to Abraham. 8. That the Ordinances of God are not effectual in the hands of unholy men; as if the efficacy of the Ordinance depended on the goodness of men; and, as the Papists say, the intention of the Administrator is necessary required to the truth of the Sacrament. 9. That all that was established among us was Popish, until at last we have no Religion but Popery, &c.  
Whence comes it to pass that we cannot be satisfied under the best Government in the world? yea, under any? Whence comes it that the best Governours have been deposed? I should( saith Mr. Baxter) with great rejoicing give a thousand thanks to that man, that will acquaint me of one Nation upon all the earth that hath better Governours in sovereign power then those that have been deposed.  
Whence comes this intenseness of ours, but from the influence of a foreign power upon us? And what foreign power hath the like influence upon us to that of the Pope?  
Whence comes it to pass, that leveling went on with continued success, till the House of Lords, with the Regal Office, was taken down, and an Engagement put( on all those ductile souls that would take it) to be True to the Commonwealth, as established without a King or house of Lords?  
Whence came it that the weekly News-books contained the Letters of the Agents of the Agitators from France, telling us how good men the jesuits were, and how agreeable to them in their principles for a Democracy,( which they vainly call a republic, as if there were no Commonwealth, but a Democracy) and telling us, what exceeding meet materials for such a Commonwealth the jesuits would be? The Agencies of particular men with jesuits, I shall purposely omit.  
Whence came it that all the maddest dividing parties had their liberty, and the reproach and envy was most against the united Ministry?  
Much more may be proposed tending to a discovery, how far the Papists have crept in among us, and had to do in our affairs. But I think God hath yet much more in season to discover. Truth is the daughter of time.   

SECT. IIII.  
What Parties they have insinuated themselves to, and how against the Church, for restoring Popery.  
ANd that we may see what they have done, let us discover what Parties they insinuated themselves to; in Mr. Baxters 
Key for Cath p. 326, 327, &c. to 335.  own words.  
As for the old English Bishops and conformable Ministers, who were of the faith and doctrine publicly here professed, I confess I find but little evidence that ever the Papists had much to do with them.  
As for the Presbyterians, I do not see any reason to think that ever the Papists had any interest in them of any men, there being none that they more hate then these two sorts( the old sound Episcopal men, and the Presbyterians) But yet both in France and Scotland they have cunningly wrought upon them ab extra, alarming them into disturbances by the wild-fire which they have cast in.  
As for the King himself that was their Head, if any conjecture that he was a flat Papist, as I have heard many rashly say, I think there is much evidence to confute them. 1. That very letter to the Pope( forementioned) on which the suspicion is most grounded, if you mark it exactly, doth intimate no more then a desire of a union and Reconciliation, with some additio●● that may bear a tolerable sense. 2. His own Profession of the Protestant Religion is sufficient evidence. 3. His Disputation with the marquis of Worcester cleareth it. 4. His speech at death, and Papers since published, clear it more.  
Yea for my own part I am persuaded, that the Papists were as much afraid of King charles and the Grotion design, as of any thing that of long time hath been hatched against them. They are not all of a mind at home. And hence was the malice of the jesuits against the life of the King( and withal, that he was fallen into such hands where he was like to do them little service.)  
The persecuted Nonconformists of the Protestant party, though they were most adverse to the Papists, yet had some of the Popish brood at last crept in among them, not only to spy out their minds and ways, but to head the party, and sow among them the seed of further discontent and error, and to make them a Nursery for various sects. For every where by their good will the jesuits will have some. If you ask me for my proof of this, I shall at this time give you but these two. 1. The fruits that sprung up from among them, and the manner of Production,( of which more anon.) 2. The words of the jesuits Letter recited by Mr. Pryn, Introd. pag. 90. [ I cannot choose but laugh to see how some of our own coat have re-incounted themselves: you would scarce know them if you saw them; and it is admirable how in speech and gesture they act the Puritans: The Cambridge Scholars to their woeful experience shall see, we can act the Puritans a little better then they have done the jesuits: they have abused our sacred Patron St. Ignatius in jest, but we will make them smart for it in earnest. I hope you will excuse my merry digression, for I confess it to you I am at this time transported with joy, to see how bappily all instruments and means, as well great as lesser, co-operate to our purposes.] Yet cannot I hear of any considerable infection among this party that way before Sir Henry Vane's dayes.  
How far they crept into all Societies under the name of independents, is opened by so many already in Print, that I shall add no more of it.  
And 〈◇〉 thing notorious, that they have crept in among the Anabaptists, and fomented that Sect. The story of the Scotish Missionary that pretended himself a Jew, and gave the Anabaptists the glory of his Conversion, and Rebaptizing at Hexham, and was discovered a● Newcastle, is published and commonly known:( whether he be yet in Prison, or released, I know not.) And too many more have more cleanly played their game. And though many of the more sober Anabaptists would not be so useful to the Papists as they expected, yet multitudes of them too far answered their expectations.  
If you ask now what the Papists get by all this; I answer, you see in the Instance but of this one fact, and the products of it. 1. By this means our Councils, Armies, 〈…〉uches have been divided, or much broken. 2. By this trick they have engaged the minds and tongues of many( and their hands, if they had power) against the Ministry, which is the enemy that standeth in the way. 3. They have thus weakened us by the loss of our former adherents. 4. They have found a Nursery or Seminary for their own Opinions, which one half of the Anabaptists too greedily receive. 5. By this they have prepared them for more and worse. 6. By this means they got an Interest in our Armies, or weakened our own. 7. By this they have got Agents ready, for mischiveous designs( as hath been lately too manifest.) 8. By this they have cast a reproach upon our Profession, as if we had no unity or consistence, but were vertiginous for want of the Roman pillar to rest upon. 9. By this they have loosened and disaffected the common people, to see so many mindes and ways, and hear so much contending, and have loosed them from their former steadfastness, and made them ready for a new impression. 10. Yea by this means they have the opportunity of Predicating their own pretended unity, and hereby have drawn many to their Church of late. All this have they got at this one game. What then have they got by all the rest?  
I shall next tell you of some of those Heresies or parties among us, that are the Papists own Spawn or progeny; Either they laid the Egg, or hatched it, or both.  
And 1. It is most certain that Libertinism or Freedom for all Religions, was spawned by the Jesuits, who hate it in Spain and Italy, but love it in England. I have met with the masked Papists myself, that have been very zealous and busy to promote this Liberty of Conscience( as they deceitfully call it.) For by this means they may have Liberty for themselves, and Liberty to break us in pieces by sects, and also Liberty under the Vizor of a Sectary of any tolerated sort, to oppose the Ministry and doctrine of truth.  
2. But the principal design that the Papists have upon our Religion, at this day, is managed under a sort of jugglers, who all are confederate in the same grand principles, and are busy at the same work, and are agreed to carry it on in the dark, and with wonderful secrecy do conceal the principal part of their opinions; but yet they use not all one vizor, but take on them several shapes and names; and some of them industriously avoid all names. The principal of these Hiders are these following. 1. The Vani, whose game was first played openly in America in New England, where God gave in his Testimony against them from Heaven upon their two Prophetesses, Mrs. Hutchinson, and Mrs. Dyer.  
The next sort of Hiders, are the Paracesians, Weigelians, and Behmenists, who go the same way in the main with the former, and are indeed the same party, but think meet to take another name, and fetch their vizor from Jacob Behmen.  
Another sort of the Hiders are those called Seekers, among whom I have reason to believe the Papists have not the least of their strength in England at this day. They practise the lesson that Boverius in Apparat. ad Consultat. taught Prince charles long ago [ Primum est, ut quoniam vera Religio tibi inquirenda est, antequam ad eam investigandam accedas, omnem prius Religionem apud te suspectam habeas: lubeatque tamdiu à Protestantium fide ac Religione animum ac voluntatem suspendere, quamdiu in veri inquisitione versaris.—] We must suspect all Religion it seems, and be first of no Religion, if we will become Papists. A fair beginning! We must then be unchristned, and suspect Christ and Scripture, that we may be espoused to the Pope. And this is the Papists work by the Seekers, to take us off from all, or from our former Religion, and blot out all the old impressions, that we may be capable of new. And if they can accomplish this, they have us at a fair advantage. For he that is not a stark Atheist or Infidel, but believes that he hath a soul to save or lose, must need● know the Necessity of seeking his Salvation in some Religion or other; and therefore take him off from this, and you must needs 〈…〉 g him to some other: And he that could prevail to take him off his old Religion, is likeliest to have so much interest in him as may also prevail to bring him to another. And the Papist thinks that on the pretence of Unity, Antiquity and Universality( of which indeed they have but a delusory show) they can put as fair for him that is once indifferent, as any other can.  
Of these Seekers there are these misapprehensions, or Sects. The first and most moderate do only profess themselves to be Seekers for the true Church and Ministry; holding that such a Church and Ministry there is, but they are at a loss to know which is it.  
The second sort of Seekers are to seek whether there be any Organized Political Church, or any ministry, or any Ordinances proper to a Church at all, or not. Not denying them, but Doubting and Seeking; that so when they have found them at Rome, they may prove but Finders, and not gross changelings.  
Another sort of Seekers are those that do not only Doubt of, but flatly deny any Ministry, and Political Churches, and Churchordinances on Earth, as things that are lost in an Universal apostasy.  
Another sort of Seekers do not only doubt of or deny these Particular Churches and Ordinances, but also they are to seek for the Universal Church itself, and the holy Scriptures; yea many of them not only Questioning them, but flatly maintaining, that we have no certainty that the Scripture is true, or that we have the same that was written by the Apostles, or that there is such a thing as a true Ministry, or Seat of Christianity in the World. It's most evident therefore that this is but a Juggle, and that such are either Infidels or Papists.  
A fifth sort called Seekers also there are that own the Church and Ministry, and Ordinances; but yet suppose themselves above them.  
And a sixth sort of Seekers there are that think the whole company of believers should now be over-grown the Scripture, Ministry and Ordinances.  
All these sorts of Seekers are bread or cherished by the jesuits and friars. And the truth is, when a man is ma 〈…〉 Seeker, he is half made a Papist: As a Dog when he hath lost his Master will follow almost any body that will whistle him; so when men have lost their Ministry, Church and Religion, they are easily alured to the Church of Rome: For they are a body as conspicuous to a carnal eye as any other. And who will not rather be of the Roman Church and Religion then of none?  
Another sort of Hiders are the Quakers: an impudent Generation, and open enough in pulling down, but as secret and reserved as the rest in asserting and building up. What interests the Papists have in breeding and seeding this Sect among us, hath been partly proved from the Oaths of witnesses, and Confessions of friars.  
A fifth sort of Hiders are those Enthusiasts that shun the affencted bombasted language of Behmen, and such-like, but yet give us much of the body of Popery, headed by an infallible prophetic Spirit, in stead of the Pope. Such as the Authors of the Book against the Assemblies Confession, owned by Parker, but said to be written by a London-Doctor. And many such Doctors I know and hear of abroad in England. They take upon them to be adversaries to the Pope, but they are friends to his Doctrines, and maintain the necessity of an infallible living Judge, and sand us to Prophets for this infallible judgement. And could the Papists bring men once to this, it is an easy matter to strike off the feigned prophetic head, by disgracing such as mere fantastics, and to set on the ancient Papal head, which onely will agree with the body they have received. So much of the Libertines and Hiders of their Religion,( of all sorts.)  
Another sort that are spawned by the Papists, are stark Heathens, Atheists or Infidels. Not that they desire that men should be absolutely and finally Infidels: But, 1. They would make the world believe, that all must be Infidels that will not receive the Christian Faith upon the Roman account and terms: and in order to this, they industriously seek to disgrace the holy Scripture, and overthrow all the grounds of the Faith of such as they dispute with; and so make them Infidels in order to the proof of that their affirmation. 2. And then they think they must take them off all Religion, to prepare them for the Popish Religion. 3. And the malice of some of them is such, that they had rather men were Infidels then Protestants: or at least they will venture them upon infidelity in the way, rather then not take them off from being Protestants. And no wonder, when they allow Infidels so much more charity then Protestants, as to their salvation: for Rome burneth Protestants, but giveth toleration for Jews. And thus by these devilish devices, the Hiders in England that keep close their Religion, are discovered at last to be one part of them Infidels or Heathens, and another part of them Papists. And no wonder if they would lately have introduced the Jews here into England, and if they have so many other designs to promote this apostasy.   

SECT. 5.  
How the jesuits hid themselves, and how they may be discovered.  
AGain, they carry on their design by hiding themselves among us, and by peculiar dispensations coming to any of our Assemblies, or joining in worship with any party either good or bad.  
Indeed the principal means by which they conceal themselves, is, By thrusting themselves into all Sects and Parties, and putting on the vizor of any side, as their cause requireth. It is well known that formerly we had an abundance of them that went under the name of Protestants, and were commonly called Church-Papists: but there is great reason to think that there is more such now. Some of them call themselves Independents, some creep in among the Anabaptists, and some go under the cloak of Arminians, and some Socinians, and some Millenaries, and all the other sects before-mentioned. They animate the Vanists, the Behmenists, and other Enthusiasts; the Seekers, the Quakers, the Originist, and all the jugglers and Hiders of the times: it is they that keep life in Libertinisms, and in Infidelity itself. Among every one of these parties you m 〈…〉 m, if you have the skill of unmasking them.  
Another way of hiding themselves, is, By having a Dispensation to come to any of our Assemblies, or join in worship with any party, good or bad: or else they will prove it lawful without a Dispensation, where the Pope interdicteth it not. And their way is this: That all the old known Papists, especially of the poorer sort, shall be still forbidden to come to our Assemblies, lest they bring the blot of levity and temporising on their Religion, and lest there should not be a visible party among them to countenance their cause. But the new Proselytes, especially such as are of any power and interest in the world, and may do them more service in a masked way, and can fairly avoid the imputation of Popery, these shall have leave to come to our Assemblies, when their cause may make advantage of it.  
That you may see I feign not all this of them,( besides the proof from certain experience, which we daily see) let me lay before you the Decisions of one of their principal Directors, in this work of propagating their Faith; and that is, Thom. à Jesu de converse. Gentium. How far they are for favouring of Heathens and Infidels, and liberty of conscience for them,( for all their cruelty to Protestants) you may see him, lib. 5. Dub. 4. p. 207. Where he tells you, that the sentence commonly received in the Schools, is, That it is not lawful for Christian Princes to use any force against Infidels, for sins against the Law of Nature itself: and citeth Caject. Victoria, Covarruv. Greg. de valent. And himself decides it in the middle way of Azorius: That Pagans may not be punished for despising the honour and worship of God, though they may for not giving every man his own, and for theft, murder, false witness, and other sins that are against mens right Compare this with Sir H Vane's Doctrine of Liberty.  
And lib. 5. part 1. Dub. 6. pag. 220. he teacheth, That a catholic living among heretics may( when the scandalising of others forbids it not) for fear of death, go to the Temples of heretics, and be among them in their meetings and Assemblies, because of itself it is a thing indifferent: for a man may for many causes go to the Temples of heretics, and be among them 〈…〉 Assemblies, as that he may the easilier and more effect 〈…〉 and commodiously confute their errors, or on other just occasions,( unless accidentally it scandalise others) Yea, as Azorius saith, he may do it to obey a Prince, though he be an heretic, when he feareth the loss of his honor, maintenance or life: for in this he onely obeyeth his Prince: especially if among the faithful ( that is, the Papists) he openly affirm, that he doth it onely to obey his Prince, and not to profess the heretical sect: for by that open attestation he avoideth the offence and danger of catholics, and well declineth the unjust vexation of the Prince.  
And that Papsts may not flesh on days when their Church forbids it, to hid themselves among heretics, he determineth in Dub. 5. p. 218. 219. So that the Papists are abundantly provided for their security, against such as would discover them, when it stands not with their ends to disclose themselves.  
Another most effectual way of Hiding themselves is, by Equivocation or mental reservations, which we use to call Lying, when they are examined about their Religion, their Orders or their actions. Lying that hurteth not another, they commonly maintain to be but a venial sin, which, say most of them, is properly no sin at all. And to equivocate or reserve one half of your answer to yourselves, say the jesuits, is not Lying, nor unlawful, in case a mans interest requireth him to do it. See the words of their own Casuists cited for this by Montaltus the Jansenist. Were it a thing that needeth proof, I would give you enough of it. Thom. a Jesu the Carmelite, ubi sup. Dub. 4. pag 218. secureth them sufficiently: His Question is [ Whether one that denieth it when he is asked of a heretic whether he be a Priest, or a Religious man, or whether he heard Divine service, do sin against the confession of faith?] He answereth, [ No: for that is no denying himself to be a Christian, or catholic: For it is lawful to dissemble or hid the person of a Clergy man or a Religious man, without a lie in words, lest a man be betrayed and endanger of his life; and for the same cause he may lay by his Habit, omit prayers, &c. — because human Laws for the most part bind not the subjects conscience, when there is great hazard of life, as in this case Azorius hath well taught. Just. Mor. Tom. 1. lib. 8. c. 27.] So that by the consent of most, there is no danger to a Papist in any such case from his own confession.  
Another way of Hiding their Religion and the 〈…〉 es, ●is by false Oaths, which we called wilful perjury, but the jesuits take for a Lawful thing, when a mental Reservation or Equivocation supplieth the want of verbal truth, as their words cited by the forementioned Jansenian, testify. And who will ever want so easy, so obvious, so cheap a Remedy against all danger of perjury, as a mental Reservation is?  
Yea that the Pope can sufficiently dispense with any of their Oaths of fidelity or Allegiance, or the like, I shall show you under the last Detection. The Parliament hath imposed on them an Oath of Abjuration: but do they not know how little the Clergy, and such as have their countenance, will stick at that? such Nets are too wide to catch them in. Hear the words of one of their own Priests ( Jo. Browns Voluntary Confess. in Pryns Introduct. p. 203.) saith he, [ It's strange to see the Stratagems which they use with their penitents concerning the Oath of Allegiance! If they be poor, they tell them flatly,( when they are demanded to take the Oath) that it is damnable, and no ways to be allowed by the Church: If they be of the richer sort, they say they may do as their conscience will inspire them. And there be some of them that make no conscience at all, to have it taken so oft as they are demanded.] What would you have more, then such discoveries by themselves?   

SECT. 6.  
How we may discover the Papists, when they are masked.  
YOu have cause to suspect all that use a Mask, and purposely hid their minds. To suspect them, I say, to be Papists or worse: They walk not in Gods way that walk in Darkness: It is the Kingdom of Satan that is the Kingdom of Darkness, and it is he that is the Prince of Darkness, and his servants that are the sons of Darkness.  
And therefore the Vane and sterile language of Paracelsian Behmenists, and Popish jugglers, doth serve with me for no other use but to raise me into suspicion of their Designs and Doctrines, and to signify a Vain and sterile mind.  
The juggling Papists may be known by this, that they are always loosening people from their Religion, and leading them into a dislike of what they have been taught; that they may be receptive of their new Impressions. And therefore of any one Sect in England, there is none to be so much suspected of a spirit of Jesuitism, as the Seekers of all sorts.  
The juggling Papists may be much detected by this, that they are all upon the Destructive part in their Disputes, and very little on the Assertive part. They pull down with both hands, but tell you not what they will build up, till they have prepared you for the discovery. They tell you what they are against: But what they are for, you cannot draw out of them. As if any wise man will leave his house or grounds till he knows where to be better: or will forsake his staff that he leaneth on, or the food that he feedeth on, till he know where to have a better provision or support. Do they think wise men will be made irreligious? They deal by the poor people, as one that should say to passengers on Shipboard [ What fools are you to venture your lives in such a ship that hath so much encumbrance and danger, and so many flaws, and but a few inches between you and death, and is guided by such a Pilot as may betray you or east away your lives for ought you know?] They know now that none but mad men will be persuaded by such words as these to leap into the Sea to scape these dangers: and therefore they do this but to make men willing to pass into their ship, and take them for our Pilots. If you are wise therefore, hold them to it, and leap not overboard, but keep where you are, till they have shewed you a safer Vessel and Pilot: which they can never do.  
And you may strongly conjecture at the quality of these jugglers, by their constant opposition against the Ministry. It is Ministers that are their eye-sores; the hinderers of their Kingdom: Could they but get down these, the work was done, the day were their own: And therefore their main business, whatever vizor they put on, is to bring the people into a dislike or contempt of the Ministry. If they seem Quakers, they will rail at them: If they seem Seekers, they will dispute against their calling: If they seem the gentlest Behmenists, they have their girds at them, to acquaint the world that they are misgui 〈…〉 by them. But at first, they will not let you know which is the true Ministry, if ours be not; or which is the true Church, if ours be not: Here they leave you.  
The juggling Papist, what vizor soever he wears, is commonly putting in for his own opinions, of the Necessity of a Judge of Controversies, an Infallible Church, a state of perfection here, the magnifying of our own inherent Righteousness, without any great esteem of of Justification by the forgiveness of sin: and many such like.  
Papists have still an aching tooth at the Authority and sufficiency of Scripture; and therefore on one pretence or other are still disgracing and impugning it, and leading men aside to some other Rule.  
Papists have still an enmity against the Power of the Magistrate in matters of Religion: For in such matters their Vice-christ must be the only Judge. Whereas indeed, by that time the Magistrate hath judged, Who is Punishable by the Sword, and the Pastors and Particular Churches have judged, Who is excommunicable,( which are their undoubted works) there is nothing left for a Pope to do. Suspect them that are for Liberty for all; or at least for all that are no worse then Papists. They that set open this door, intend to creep in at it themselves at last.  
And it is a suspicious sign when you find men enemies to the Unity, Peace and Settlement of our Churches, but would still keep us in division and distraction. And yet some of these men will lament our Divisions, and cry up Unity, but they will secretly hinder it, or do nothing to attain it.  
And it is somewhat suspicious to see men hang loose from all our Churches in their practise, and join with none, nor communicate in the Sacraments. If they know not Sacraments and Church-communion to be both our Duty, and the Means of our strength and comfort, it is doubtful whether they are Christians or Infidels. But if they know this of the Necessity and use of Sacraments, and Church-communion in general, and yet join not with any of our Churches herein, it's a shrewd suspicion that they have an eye upon some other Church. For sure a tender conscience would not be many years in resolving of so great and practical a point, no more then he would live many years without prayer, on pretence of being unsatisfied in the mode of Prayer.  
And yet on the contrary side, there are some juggling Papists, especially in our Councils, Civil and ecclesiastic, that play their game by weeping', and making every thing to be Popish and Antichristian, to drive us into extremes, and into opinions in which we may easily be baffled. And it's not a little that they have won of us at this game.    

CHAP. III.  
The New design: Or, A Letter from Seignor Ballariny to father Young, found in his Study upon his decease, dated April 16. 1662. Translated out of the Italian.  
Holy Father,  
WE do here congratulate your endeavours for the propagation of the catholic Faith, and cease not our prayers for you: yet we know that in vain do we expect a blessing from above, if we do not prudently apply all means here below. And now upon that wonderful Revolution in England, there must be great alterations in your Councils and Methods, although you must aim at one great design, The obstruction of Settlement; especially upon the Fundamental Constitutions of the kingdom, whereunto if things should fall, they would be more firm then ever,( as some things when shaken take deepest root.) To this purpose you would do well,  
1. To remove this jcalousie raised by Prynne, Baxter, &c. and other discontented persons, of our own design upon the late Factions; and set up that prosperous way of fears and jealousies of the King and Bishops. You know an enemy is then with success established in his main hold, when he is with prudence alarmed elsewhere. We may easily break in upon the English Nation through Liberty and Anarchy, while they think we are coming in through Government and Order.  
Advice. To lay aside our fears and jealousies, and to have that charity that hopeth all things, endureth all things, thinketh no evil,  

1. Of the King, whom neither Popish favours could invite to their way, nor Protestant affronts could provoke from ours.  
2. Of the Parliament, who are so resolved against Popery.  
3. Of the Bishops, who will be all mixed, if ever Popery should come.   
2. publicly to agree, declare and instruct men what is Popery, and what is not; lest under that notion all laudable, ancient, necessary and pious instructions, when displeasing, should be cast off under the name of Popery; and lest any antiquated superstition or heresy should be received under the notion of new lights, or of order and decency.  
3. That the Laws against all Insinuators, Whisperers, tale-bearers, and Slanderers of public Actions, Authority and Inventions, be put in execution.  
Policy 2. You would do well to make it appear under-hand how near the Doctrine, Worship and Discipline of the Church of England comes to us: how willingly( as our good Brother speaks) 
See Jesuit. Letter, P●yan's Master-Piece.  their Articles would be interpnted in a catholic sense: at how little distance their Common-Prayer is from our Mass: whereby you may persuade the world that the Protestant Religion is weary of itself, and that the wisest and ablest men of that way are so moderate, that they would willingly come over to us, or at least meet us half way: hereby the more stayed men will become odious, and others will run out of all Religion for fear of Popery.  
Advice 1. That we, considering that Rome hath been a pure Church, and so blessed with pure Doctrine, Usages and Ordinances, think never the worse of any thing warranted by Divine Rule, for being like to what is used in that Church, and avoid nothing merely because it is used in the Church of Rome.  
Policy 3. Let there be that odium by writing and secret practices raised upon the Factious, that the Law may be so intent upon them that you may escape; and those troublesone persons may be disabled from speaking against you as they used to do, being odious in the eye of the Law and the people.  
Advice. Indeed there are those dangerous persons of all professions, contrary to the established way, that make that use of all public Dissents for private designs, that the Law must watch all Dissenters. Yet so impartially should this be done, and so carefully, that one party should not over-run us while we are suppressing the other: yea, and while the Law doth lay hold of so many of our unhappy Brethren, we should endeavour that good understanding with those of them that are honest, as notwithstanding all insinuations to the contrary, might bring them over to us, or at least might persuade them to join with us, as in an unanimous Declaration against Popery.  
Policy 4. Let the power of the King in matter of Religion be decried; or at least let there be an indulgence promoted by the Factions, and seconded by you.  
Advice. Let us( as all the Protestants, Jewel, Reynolds, Charleton, Hooker, Andrews, &c. hitherto) maintain that great Scripture-truth, The power of the Civil Magistrate, as a Nursing Father, to be a terror to all evil-doers, and an encouragement to them that do well; that we may live under him peaceable and quiet lives, in all godliness and real honesty: i.e. e. his power in keeping up the true Religion, against all persons whatever, who have been taught by the Papists to deny that power.  
2. Let us be persuaded that the Magistrate is to exercise this power according to his own conscience, and not according to his subjects opinion; according to the public reason of the kingdom, and not according to the private reason of any man; and that to indulge any known error, is to destroy Government, it being the ready way to indulge all: and what use is there of Government where all things are lawful?  
Policy 5. You may have such insight into the trade and treasure of the Nation, that you may have the one engrossed between yourselves and other discontented parties, and the other stopped: so that the inhabitants will for want either endeavour an alteration at home, or transplant themselves among us abroad; so that we may either join with them, or they with us, in order to the main design.  
Advice. It were well if those honest men that have got money did lay it out by way of Loan, or otherwise, so as that trade might go on cheerfully; and that for their encouragement the interest of money were raised from 6 to 8 or 10 in the hundred: and that all traders were advised with touching the several obstructions in their Occupations. Neither were it amiss that a strict eye were had upon Dissenters, and that penal Laws did draw out some of that wealth for public benefit which they retain for private design.  
Policy 6. It were well if you took all just occasion to make it plain to the people, that there is no true ordination or succession of Bishops, Pastors and Ministers in England; and that they who are pretended Bishops and Ministers, are either worldly and careless on the one hand, or so factious on the other hand, that it were well they were removed: however, it were well the people should be taken off from them by a clear discovery of their unworthiness.  
Advice 1. Though we need not fetch our Ordination from Rome, yet as to them our people may truly know, that if they have any true Ordination or Ministry, then so have we: for our first Reformers were ordained by their Bishops.  
2. And our people may know, that the Papists are as much at a loss as we: for they have had many Popes at a time, and no man knoweth which is the right Pope to this hour: yea, they have had such vacancies, removes and interruptions of heretics, Infidels, Murtherers, Adulterers, in stead of Popes,( as their own Histories make manifest) that there is nothing more certain then that their succession hath been interrupted in the persons upon whom their Religion depends: for their Religion depends wholly upon the Pope.  
3. All sides among Protestants may now seasonably declare, That they find our Ministry of God by the success it hath had for the saving of many souls, that poor people may not be brought into false conceits of their Ministers, so that they neglect their help, and too easily harken to false Teachers; considering that they who have been abroad know, That there is not such a Ministry in the world as in England.  
Policy 7. Father R. would usually say, That the best way to work upon the English, was to make use of their natural affections: and urge them with this: What is become of your fore-fathers who died in our Religion? where was your Religion before Luther?  
Advice. The people are to know, that whereas the Roman catholic way is the greatest novelty in the world, our Religion was in all ages professed by our fore-fathers, who were saved in bearing witness to the testimony of Jesus: they were not saved by Popery, but by that truth which hath been corrupted by Popery.  
Policy 8. We suppose that in England after twenty years confusion, they are at a loss for the Revenue; and therefore it were seasonable such a way were proposed, that on the one hand might seem very plausible to the King, the Nobility, and C 〈…〉 s, bu● is indeed very grievous to the people, as any alterations in the ancient customs have their advantages for us, so especially ●n alteration in the Revenue: which will have that influence upon the people, which all your suggestions and insinuations cannot have. You know what counsel father P. give father E. of Brussels, To part, the King upon the new way of imposition by Excise, which must be settled by a Mercenary Army of horse and foot, which shall harass the Country.  
Advice. Our gracious King hath spoiled this plot. However, we may hence see whence all our grievances come: not from the Government, but from the enemies and underminers of it.  
Policy ult. Your method for winning particular persons you know given by our fore-fathers, is this:  

1. Be sure to keep the Respondents part, and not the Opponents. It's not so easy to prove, as to wrangle against proofs.  
2. Follow them with certain Questions, which the vulgar are not verst in. As, 1. Where was your Church before Luther? or where hath it been visible in all ages?   
Q. 2. How prove you that you have a true Scripture that is the Word of God among you?  
Q. 3. What express, Word of God do the catholics( the Papists) contradict?  
Q. 4. How prove you that you have a truly called Ministry, that is to be heard and believed by the people?  
Q. 5. By what warrant did you separate from the catholic Church, and condemn all your own forefathers, and all the Christian world?  
Q. 6. If you will separate from the catholic Church, what reason have you to follow this Sect, rather then any one of all the ●●st?  
Q. 7. What one man can you name from the beginning that was in all things of Luthers or Calvins Opinions?  
Q. 8. Do you not see that God doth not bless the labours of your Ministers, but people are as bad as they were before? what the better are you for hearing them?  
Our h 〈…〉 prayers are for your 〈…〉.  
And, Sir, I 〈◇〉 Yours to command, F. B.   
FINIS.