Legenda lignea: WITH AN ANSWER To Mr. Birchleys MODERATOR.  
( Pleading for a Toleration of POPERY.) And a Character of some hopeful SAINTS Revolted to the Church of ROME.  Lactan. lib. 5. ca. 9. Inst. Christianorum omnis R●●●gio si●● s●●●●r●,& macula vivere. Plin. Nat. H●st. LIb. 14. Religione vita constat. 
LONDON, Printed in the Year 1653.   

A Message from GOD: OR An Advertisement to the City of LONDON.  
BRETHREN.  
GOD never intends a judgement upon a City or Nation, but he forewarn's them of it first by some subordinate means best pleasing to his Majesty, as the examples of jerusalem and Nineveh well inform us. In like manner his Divine Excellency, having lately pronounced a most horrid and deplorable ruin upon your City, hath been pleased( out of the unsearchable riches of his grace) to reveal the same( by way of supernatural or divine Vision) to Me the unworthiest of men; which with all Love and Christianity I shal declare to you as followeth:  
I saw in a vision by night( whether in the body or out of the body, I know not, God knoweth) and lo a mighty black Bull, of most furious Countenance, rose out of the North, and came along in the Air, about a farlong distant from the Earth, directing his way in a very sturdy and swift posture, and with a strait course, not turning to the right hand nor to the left, towards the place where I stood( I being then in London;) and, upon his nearer approach, I discovered one of his horns blazing with Fire; but the other I observed to be a strait horn, partly black and partly white, in Rings: At the sight of which strange and formidable Apparition I began at first to be much ●ard, and thereupon to make my addresses to Almighty God in prayer; by which means finding my Thoughts immediately much settled, I resolved further to observe: This said Apparition being come directly over me( West-ward,) and standing about a stones cast in height from the gound; there instantly appeared hard by it( towards the South) another Bull, all over involved in a mighty flamme; which, with great feud and violence, ran at this northern Bull; but, after a short and furious conflict, was in the end vanquished by him,& so vanished; the other in short time vanished likewise: Which done, there suddenly came down a voice to me( as the voice of a Man) saying, Thus shall your City of London be burnt with Fire: Whereupon I started up in a kind of ecstasy, and wak●d, greatly wondering at so dreadful a vision.  
These things I saw immediately upon the Scottish Defeat at Worcester, as divers of my acquaintance can testify, to whom I afterwards revealed them; which will most certainly be fulfilled in their due time.  
Having now given you a true and perfect account of this my present Message or Burden, and that I be not taken for any of those who are ready to conclude every wandering Fa●tasm● a Rev●lation, I shall proceed further to inform you upon what Grounds I am thus bold to present you with these Lines, which are briefly these Three.  
First, from that faithful experiment I have lately had of sundry most strange( nay, I may well say miraculous) Rovelations touching my own private condition, being all of them most exactly fulfilled.  
Secondly, from that extraordinary and persuasive Manner that these things appeared to me in above all other either before or after them: And,  
Thirdly, from th●se restless P●ic●ings of Conscience, that have accompanied me, until I had now communicated these Particulars to the World. For this Word was in my heart as a burning Fire shut up in my bones, and I was weary with Forbearing, and I could not stay( according to that of the Prophet, jer. 20. 9.)  
From this Subject, according to my Interpretation, from those strong persuasions in my Spirit( under God's sacred correction) there are plainly denoted to us these Six Particulars:  
First, That, whereas there came a black Bull, mighty and terrible in appearance, fromward the northern Parts to London; so there shall come in like manner a Man of black complexion, and of an ireful and majestic Countenance, that is to say CHARLES called King of Scots, shall infallibly come with a great and dreadful Power from Scotland( as is most probable,) or from the Northern Parts of this Nation, where He and his Army shall first Land, to this City of London.  
Secondly, Forasmuch as this Apparition marced along betwixt the Heaven and the Earth, it doth most evidently promonstrate these Three things:  

1. That the said King shall not torminate his designs on his own Earthly Interest, but on God's Glory and Religion:  
2. That high and magnificent Condition he shall come in: And  
3. His Abhorring( as it were) to defile his Fee●o with that Ground, whereon there have been such Abominable and unheard of Cruelties committed since that unhappy time of his expulsion from his Native country and kingdom.   
Thirdly, whereas it came strait forward, not turning to the right hand nor to the left, and in a stout and swift posture, there will arise from thence these Two Observations.  

1. That the said King shall not turn aside to besiege any Pe●ty Garrison, or to sight any Flying-Party; but shall march directly on towards London, as the onely considerable Place of his attempts: And,  
2. His Policy in frustrating his Enemies Plots by a sudden surprisal.   
Fourthly, by the blazing horn is expressly signified that flaming Sword of Veng●ance he shall bring with him; wherewith he shall confounded his Enemies, burn this City with Fire, and( consequently) destroy this present Government.  
Fiftly, by the strait horn, partly black and partly white, is to be understood that strait Rule of righteousness, whereby he shall square all his Actions both of Mercy and Iustice.  
sixthly, and lastly, from the furious combating of these two Apparitions, &c. I prescribe Thus; That the Inhabitants of this City of London shall draw out their total Powers against the said King and His Armies, and there shall be a most desperate Warr●, such as hath not been in England since it became a Nation: but they shall be utterly vanqu●sht, and this our jerusalem shall be made Heaps, and an Astonishment, and a By-word to all posterity.  
doubtless, there will be sundry Objections raised from the Strength, and warlike Posture of this Nation, and the present domestic Troubles of other Christian Nations about us, thereby concluding an impossibility of so great a change( and by consequence, much obstructing those good Effects, I could wish the aforesaid Premises might work upon Mens Consciences:) To this I answer, To such an Intellect it seems( indeed) somewhat improbable,( as, according to that philosophical Observation, Falsa saepè probabili●r● sunt Veris;) but, if wee look on GOD( who bringeth Princes to nought, and maketh the Judges of the Earth vanity, Isa. ●0. 23.) wee shall find that his Hand is not shortened, neither confined to Time or means. Certainly, there is nothing that more clearly argues the Desolation of a kingdom or Common-wealth, then when once they begin to be vainely-confident in their o●ne fleshly Abilities. But let our Governours beware lest such terribleness and Pride of Heart deceive them, as it did sometime the Edomites( jer. 49. 16.) Alas! they will find these persuasions to be but false enthusiasms, consisting onely in superficial appearances without substance; or like to the Egyptian-Reed, on which if a Man leaned it would pierce his hand.  
As for the Time wherein this sad Presage shall bee accomplished, though it bee not here punctually revealed; yet, by all probability, it must be suddenly.( Neither let any Man think that I speak these Things by way of siding with Parties; far be it from me; for I call Heaven and Earth to record this day, that what is here written is written from the very truth and sincerity of my heart.) Wherefore my humble Request upon the Premises is this, That wee, bearing Gods Image and the Names of Christians, might no longer devote ourselves, like Beasts, to Sensuality and uncleanness; that we might no longer blaspheme that Worthy Name by which we are called, by such abominable Actions, that the very Heathen blushy at their remembrance: But that, whilst our Sun of grace shineth, we might have a speedy and general Reformation both in Church and State; and that, from the highest to the lowest( having every man of us in particular put away the evil of his doings, and removed the accursed thing from him) wee might( with the Ninivites) humble ourselves before the Throne of Grace with Fasting, and with worshipping, and with Mourning; crying mightily unto GOD, that it would please his Divine Majesty to spare his Inheritance, and to receive us graciously. Who knows whether the Lord may return and repent, and leave a Blessing behind him?  
I beseech you( my Brethren) in the bowels of Christ Jesus, let this my counsel be acceptable unto you; break off your sins by Repentance, and make strait paths for your feet; Lest the LORD kindle● fire in jerusalem, and there be none to quench it.  
Why these strange and prophetic VISIONS should thus appear to me, above many thousands beside( that I ever heard of) certainly I know not, neither can give any other account of it, then from those Words of God, Exod. 33. 19. I will be gracious to whom I will bee gracious:( Nor shall I here have recourse to any mans private censure, it being a Matter( as I conceive) altogether indeterminable, and not obvious to human Reason.)  
To conclude; This Paper, I presume, will meet with many scoffing and tumultuous Spirits( as the World never yet wanted them,) taking it perhaps, for some mad frenzy or Diab●licall Illusion; and thereupon( I say) taking occasion some to mock it, and others to persecute it( as it is impossible but that Strong Meats will be offensive to unsound Digestions( though those stomacks( indeed) that are better constituted, will receive them according to their native worth;) all which I cannot help, neither am I to observe: Howbeit, These are to let all men know that Herein my Conscience is discharged. How reproachfully so ever the Things signified may by the men of this Generation be exploded and kicked at; yet, for those Types or Emblems, by which they were represented to my understanding, if wee compare them with the Types of sundry Prophesies in Holy Scriptures, wee shall find them in no measure contemptible. To fear Persecution in this Matter, I should sin egregiously; This Burden I must deliver, though briars and thorns be with me, and I dwell among Scorpions: For Necessity is laid upon me, and woe is me if I deliver it not. Alas! let such Evill-surmizers consider, if these horrid Judgements befall this City( as I am most confident they will, unless a speedy Reformation prevent,) and I, being thus preinform'd of them, should nevertheless retain them unreveal'd; I say; let them consider what blood-guiltiness I should draw down upon my head by such silence: And let Such likewise beware, lest, in persecuting me, they be found to fight against GOD.  
Delivered in a Copy from my own hand this 26. of Octob. 1652. FRA. WILD●.   

THE PREFACE.  
THe Broils, 
Quem bellum civile delectat, eum ex numero, houtinum ejiciendum, ex finibus humanae naturae exterm nandum puto. Tullius Phil. 12. {αβγδ} Homer. ●●●ad.  and Civil Wars of my own Country, caused my thoughts to wander abroad, to seek Peace; Curiosity invited me to be a Traveller,& 
Mysterium Theologia, facta est popular oblectamentum: 〈…〉 faeminae, senes▪ p●●●●, quaestiunculis, ludun●& ●a●●iviun●. ●. L●pl. advers. Dialogist. lib.  {αβγδ}, the dissension, and distraction in Religions, as well as Government, hath prompted my thoughts to more serious observations, left to much pleasing my sense with fresh varieties, I might endanger my soul with the loss of heaven; 
Apud nos etiam opificibus ●ffusa sunt arcana Theologiae; atque ita omnes inhiant ratiocinatiunculis& sermonibus syllogisticis, ut herbae& pascuis arme●ta.  I cannot boast of any content that I have met with, by tasting of the several waters so artificially distilld in other Countries. Though I have seen the Popes Throne, and his crimson Conclave of Cardinals at Rome; Calvins Consistory, and his Presbyterian Succession at Geneva; Luthers rich Altars, and Superintendents in Germany; the several Sects tolerated in the Netherlands,& the Jewish Synagogu at Amsterdam: yet I left a poor 
Nicep. Greg. hist. lib. 11. factionum principes inter se digladiabantur●& linguas contra and mutuo ●rmabant, non zelo divino, said itacundiae impetuducti. Idem Hist. lib. 6.  Persecuted Mother at home,( the Truth and Religion professed in the Church of England) which is more lovely, and truly venerable, than them all. I stretched my travels to view the Romish Inquisitions, and the Scotish Assemblies, which have bended severities until they are ready to break; and it is hard to determine, whether of the two are more in●olerable with their extremities. In the multitude of these 
Haec in Graecia olim fuere quando cum paulo post ruit▪  many objects, my eyes have had many glances, but my thoughts have chiefly fixed themselves on t●hse two great enemies, who have( on different Interests) violently banded their greatest strength, to ruin( if possible) my dear Mothers very being. It was a piece of the Lord Archbishop of Canterburies Sermon before he dyed, Venient Romani, the Romans will come, and will take our country: That Prediction proves now a true prophesy; See the politic Union of 
In illo vero die, Pilatus& Herode● facti sunt amici intersele, na● antea inter se erant inimici Luke 23. 12.  bitter Enemies, using the same 
They set a trap, they catch men. Ierem. 5. 26.  means to contrary ends. The 
Quibus quies in seditionibus, in place tur●ae sunt, tumultum ex tumultu, bellum ex bello serunt.  Papist and the Presbyter both agree, That the Scaffold was fitter for an Archbishops last Sermon, than a Pulpit. The news of his Execution was as welcome to Rome as Edinburgh; the difference is not very much, in guilt or malice, when the jesuits invisibly whet the Edge, and the Presbyters visibly lift up the 
Qui non cam praemii● Periculor●●, quam ip●●● periculis laeti, pro certis,& olim parts, nova, ambigua, ancipitia malunt. Tacitus. Impetitos animos impellunt,& nocturnis colloquiis, aut flexo in vesperam die, dilap sis melioribus, deterrimum quemque Congregantes, ●●serunt querelas& ambiguo● sermons de principe, quaeque alia turbamenta vulgi. Tacitus.  Ax, and give the stroke. The one party came in, as a violent Inundation, and overswelling torrent, bearing all before it with a factious Covenant, and show of Godliness: The other party steals, like a Thief, in the Night, swells their streams by insensible degrees, insiuuates their Roman Principles by whispers and private insusurrations, and so gains many Proselit●●. The Covenant was a bait for vulgar and more gross capacities; but the Romish lines are made of finer twist, and the nets are laid to catch and ensnare the most considerable Fortunes and best Capacities. Now, that the fruitful Vine may be delivered, as well from the jesuitical Foxes, as he Presbyterian Wild Bores; I have sent this caution to my own country, whereon I shall( where ever) wait with my 
Nescio qua natale solum, dulcedine cunctos ducit. Ovid.  best Affections, and wish her Peace, that I may be encouraged to leave Travels, and return to my Native* Soil.   

The Epistle to the most catholic, and best Reformed Christian Reader.  
STartle not at this Examination of the Moderator, and his Legend; it is not a temptation to led you in, but a caveat to keep you out of the pits of error and superstition. Lactantius  told the world( long since) 
Lib. 5. Instit. c. 8.  Ideo mala omnia rebus humanis ingravescere, quia Deus mundi hujus effector& gubernator derelictus est, quia susceptae sunt, contra quam fas est, impiae relligiones; That therefore all evils and mischiefs fall on human affairs, because the great Creator of the world was so little honoured, and so much neglected, and false opinions, and ungodly Religions, so much embraced and received; and if ever any age did overflow with an inundation of wickedness& folly, these later times seem overwhelmed& drowned( almost) without all hopes of recovery; wherein 
Philo ●ud. ad Can●n.  Sua cvique videtur optima,& quae non ratione said affectu dijudicetur singulis, every one is drawn away with the fancy of his own soul, and useth such a Religion as agreeth with his own affection& choice, without any grounds of sound reason, or solid truth. On this sea of distraction and troubles, many have been shipped& strangely tossed and hurried; some, as wandering travellers, have stolen away with curiosity to see some other Countries;& others, as covetous Merchants, 
Per mere panperiem fugiens, per sana, par ignes. Horat.  have run any hazard for the hopes of gain, the Prince of Darkness puts on the form of an Angel of Light, roareth as a Lion,& playeth as a Lamb; and when he cannot make a Judas( if he can get leave) he will make a Job; if he cannot with his lies destroy, he will( if possible) disgrace or disturb truth. But that you may knit faster this girdle about your loins, and neither have your house( which is founded on a rock) shaken, 
* Nulla ainae possessio sine patientia. St. Cyprian.  nor your perseverance questioned, nor your patience tired; I have set down the lives, interests, and doctrines of some slippery Saints, and pretenders to piety, before your eyes, to this end, that as the calamities of your own Country teach you to be more Religious& wise, the better to avoid future evils, so the apostasy and impiety of some revolters may not prevail to seduce you to their 
superstition error insanus esl, amandos timet, quos colit violat. Senec. Epist. 124.  superstitious errors,& dangerous examples; the examination of Mr. Birchleys Legend, and these Characters, touch none but such as have started aside, and have violated and broken their oaths, vows& promises, with God& man;& if their deviations from truth can serve to keep us more right in the way to heaven, and their revolting preserve and fix us in greater constancy of Gods true Religion, it is all that is desired by  
An impartial honourer of truth, D. Y.   

A Legend of Revolters to ROME.  

1. SIr Toby Matthews,  
2. Mr. Walt Monta●ute,  
3. M. Doctor ghost,  
4. M. Doctor Vane,  
5. M. Hugh Cressie,  
6. M. Dr. Tho. bailie,  
7. M. Rich. Crawshaw,  
8. M. Wil. Rowlands,  
9. 〈…〉 Simone●,  
10. S. Kenelm Digby,  
11. S. Francis Dodington,  
12. M. Doctor Hart,  
13. M. Doctor Johnson,  
14. M. N. red,  
15. M. Rich. Millesent,  
16. M. Tho. NOrmingron,  
17. M. 〈…〉 Blaikston,  
18. M. 〈…〉 eton,  
19. M. 〈…〉 Jackson,  
20. M. 〈…〉 Cooper,  
21. M. John Crighton,  
22. M. And. Yongston,  
23. M. Hugh Ross,  
24. M. Tho. Johnston,  
25. M. William simplo,  
26. M. Wi●●er Graun●,  
27. S. William Davenant,  
28. M. 〈◇〉 Joynor,  
29. M. 〈◇〉 Temple,  
30. mayor 〈◇〉 Carr●  
31. Capt. Thomas Cook,  
32. M. Glue, Balwl 〈◇〉,  
33. M. Rich Nicchols, 〈◇〉 terhouse, Combridge.  
34. M. Edw. Ba●ker, 〈◇〉 College, Cambridge.  
35. M 〈◇〉 O●burn,  
36. Cap. John Gileard,  
37. Lady Marchioness of Wor●●●●●,  
38. Lady Marchioness of ●●an●●●kard.  
39. Co●●tels of D●●●●gh,  
40. Lady Killamechie,  
41. Mrs. Bridget ●ieldin●  
42. Mrs. 〈◇〉 across,  
43. Mrs. 〈◇〉 Marsh,  
44. Mr. endymion Porter,  
45. Col. 〈◇〉 Ma●sh,  
46. Lord Cottington,  
47. S. Ma●m. Langoale,  
48. S. Theophilus Gelby,  
49. The Lord Andiver,  
50. The Lord Goring,  
51. M. C●arls Goring,  
52. M. Will. Cro●●s,  
53. Sir Richard Lee, of Sh●o●sh●●, &c.   
It famed per Orbem.   
Ezek. 2. 6. Be not afraid of them, neither be afraid of their words, though briars and thorns be with thee, and thou dost dwell among Scorpions, be not afraid of their words, nor be dismayed at their looks. Psal. 18. 13. The wild boar out of the wood, doth root it up, and the wild beasts of the field devour it. 
Presbyter opugnat jesuitae, Roma Genevae,  
Ut pedibus jaceant omnia strata suis.  
Dum viperae lacerant venerandae viscera matris,  
Papa, feras, auro, fraud, cruore, doma●.   

Legenda lignea. Together with an Examination of Mr. Birchleys Moderator, &c.  

CHAP. I.  
IN these later, distracted times, many monstrous births have crept into the world; and great swarms of heretics 
Omnes vel insipientissimi haeretici audacias figm ntorum svorum, quas maxim exho●ret sensus humanus, hac occasione evangelicae sententiae colorare conentur. S. Aug. Tom. 97. in S. Joh.  and Sectaries; together with horrid Blasplemers, Atheists, and Apostates from Truth, and sound Religion,( like Egyptian Plagues) have pestered and infected Christian Kingdoms and Countreys; the black designs of these evil dayes have prospered too successfully; And policy and Interest( the great Diana which most men adore, and worship) have chased Innocency, Honour, and Religion out of most mens breasts.  
The Projectors have used the Serperts tongue to flatter, and insinuate; and his tail to poison, and sting, both making one circled to compass and besiege the credulous deceived multitudes: and so( in the end) to subject all Power to their own humour and obedience, drawn( by degrees) first, within the lines of Fraud; and then of Usurpation and Cruesty. 
Tantum Relligio potuit suadere mal●rum. Virg. Aenaeid.  The Church of Rome hath been most Cunningly Active in this desperate work; and from her inveterate malice to the Church of England, and her Reformation in the Reign of King Edward the sixth, hath either marched furiously, with her bloody colours of Persecution, Fire and Faggot, Imprisonment or Banishment( as in the Reign of Queen Mary) or secretly practised mischief and ruin to all, who had shaken off her superstitious yoke, and embraced the ancient Primitive innocency, and doctrine, and practise of the Holy Apostles: hating the professors of Gods true Religion, not so much for their wiser choice of better things; but because they had acquitted themselves from the intolerable vassalage of the Romish Authority and Usurpation, and withdrawn themselves from that blind obedience, which they had( too long) payed to the See of Rome, which is not d●mty of any dispensations either in doctrine or practise of Religion: Provided always, that her Annates, Tenths, first-fruits, Peter pence, and all pretended rights and profits may be continued and solvent: and a sovereignty acknowledged to her, as the great Mistress and Queen of all the world. To consummate the hopes, and attain the height of these ambitious aspirings; what art, what craft, what plots have not been used? When in Queen Maries dayes, the Pope( by special Letters) solicited the Queen, to endeavour to recover, not only the public practise of the Mass, and Romish Religion; but likewise proposed to the Queen and her Chancellor, a restauration of all Churchlands, countries, Dignities, and Revenues, and that all Orders of Popish Abbots, Priors, Monks, friars, and all Orders of Regulars,( formerly planted in England) and Pastoral Seculars, to be speedily reinvested and repossessed. But this motion( before 'twas started by the Lord Chancellor in Parliament) met with a private debate in a Cabinet counsel and Consultation; where the Lord of Bedford( being then present) was so venemously stung, that he burst soddainly into great passion and c●oler, breaking his chaplet of beads from his gudle, and flinging them into the fire: and he swore deeply to boo●, that he valued more his sweet Abbey of Wooburn, than any fatherly counsel or Commands that could come from Rome. B●●f●rd parting away in such a high 〈◇〉 and passionate indiguation; the Queen and her Lord Chancellor were able to guess at the tempers and inclinations of other Subjects, and therefore concluded it greater Policy to smother and conceal, than to publish and prosecute a motion, that would prove so generally distasteful.   

CHAP. II.  
THese Great hopes of Restauration of Lands and Revenues being over, and suspended, if not extinguished; The designs were laid, how to vex and torment those who professed the Religion( Reformed in King Edward the sixth his Reign) and there was no want of Invention to create sharp laws, loud Proclamations, cruel Edicts, and violent Resolutions, to raise bitter and bloody Persecutions. Death and Martyrdom grew( suddenly) very familiar, and was the common high way, wherein many Reverend Prelates and pious Clergymen walked: whose patience and holy examples many thousands religious and devout people followed, enduring rather the loss of life, Liberty, and of all things, than of faith and a good Conscience. Imprisonment then was accounted but as a more secluse Retirement, more fit for Christian tears and prayers; Banishment was looked on as a more tolerable Burden, being so much the lighter, because born amongst Strangers, in a far country; and the Afflictions were the more easy, because the Sufferers were permitted to live, as good Confessors, and( though in a sad condition) thereby, were able to breath out, and testify the truth, and justify their innocent Cause, both at home and abroad.  
This storm being over( after 5 or 6 years) Queen Elizabeth succeeded to the Crown, in whose prosperous Reign, what malice and mischief was contrived, and acted by the Roman underminers; what scandals against the Queen, her Person, her Honor, her Government, her Authority; All Histories( of those times) describe very plentifully. All those malicious damps and vapours rose from the venom of the jesuits, and Romish vipers, and their Confederates; They did breath and spit the same loathsome poison on K. James,( whose Golden pen hath left a treasure to after-Ages, of his great Abilities and Learning) the dint and impression of his skilful stroke, lies heavy on the memory of Cardinal Peroon, and Cardinal Belarmine, and many others of that black Society, who have been worsted and confu●ed by the most powerful arguments of his Reasons and Learning; Collected out of undoubted An●iquities, Councils, Fathers, Histories, and unquestionable Authorities. And when the jesuits could not distemper his Majesties Remonstrances nor replies, with most unmannerly scandalous Language, nor interrupt his Pen with monstrous lies, nor convince him with their slight and cunning Answers and Objections; they dro●e on their designs with a Powder-plot, which, timely and providently discovered, and prevented, the Contrivers and Actors ●ad the reward of Traitors in England;( though Recorded and honoured as Martyrs a● Rome) And the Countenancers of that black conspiracy, are accounted by all rational men, and good Christians, no otherwise than as Leopards and Blackmoores, whose spots and ugliness can never be washed and wiped away.   

CHAP. III  
THese Spiders have twisted their webs, made their Circumferences, and drawn their Lines throughout the Reign of the late King Charles, and then( like high-towring Eagles soaring aloft) they hoped( more confidently) to build their houses sublime and stately: They judged the Advantage great,( if the foundation not sure) because of a toleration of the Roman Religion in the Queens chapel and Court; under which privilege much mischief might be hatched and contrived, and some part acted to the disturbance of the Peace, unity, and uniformity of the Church of England.  
And yet all sober-minded men may be easily satisfied and persuaded, that the Inconveniences which rose from that toleration, neither thrive from the connivency, much less encouragement or contrivance of his Majesty, who then reigned; who gave his Queen, and her Ghostly fathers the Priests, and the Roman catholics of her Majesties family, leave to enjoy the Roman Reliligion; according to the Articles of marriage, agreed on betwixt the two Crowns of England and France: and if it be ugly, and most unhandsome in a Gentleman, it were more ignoble and sordid in a King, to break his word.  
It cannot be denied, but in the first 14 yeares of the late Kings Reign, the Romish Engineers had more calm opportunities to frame their platforms, to bait their hooks, and lay their nets; but the visibility of the Church of England, was too splendent and glorious, to suffer any Fish to be caught( in those more serer● dayes) unless they were some sillie Gudgeons, or avaricious and ambitious Snarks, who hoped to live with more ease and luxury, or more advantage and gain at Court, under the viz●● and guise of Popish dissimulation. But, the Winds beginning to ruf●le more loud, and storms and discontents growing very high, in November in the Year 1640.( Since which commencement of troubles, greater violences have succeeded) These profound Romish Artists, have made a great advantage in the troubled waters of these angry times: And whereas yet, they could not find out ground, to build a formal structure to shelter their superstitions, and lick their designs into some loveliness and form; they have craftily complotted vengeance, and carried slime and mortar, though it be to serve to no other purpose, but to make Babel and confusion in those rich English valleys, where Order, Peace, Plenty, Learning, and true Religion flourished. And to carry this business on with greater ease and more plausible facility, the cunning Artists, as they used( at first) thundering bulls and fulminations from Rome, so( they not effecting their work, but falling like dull Bombards and granades never breaking) they moved, o●herwhiles by secret devices, and treacherous machinations, insinuaring false doctrines into the peoples ears, and( under a mask of holiness, and a sound and name of the catholic Church, and much pretended sanctity) they ensnare credulous and ignorant auditors; and if they cannot, by the instillation of false principles, withdraw them from their faith, and duty to just authority, yet they hope to startle them, by puzzling their Judgements and Resolutions: And rather than not produce some notable Revenge,( where they must not reign and Lord it over others) they will sail with any wind, and turn into any shape, of either a demure Cloak; or a buffcoat, of a babbling Presbyter, or a Gifted Anabaptist; and( for their own ends) bawl zealously loud in a solemn Congregation, or exhort humoringly,( and pretend Revelations) to be the more prevalent in a private Sisterly Conventicle.   

CHAP. IV.  
THese Temporizers, like curious Painters, carry all colours about with them, comply with all tempers, and know how( like the Ape in the Fable) to put the Doggs foot into the fire to take out the apple, and never so much as sing a hair of their own; or if their craft fail, and the Serpent be caught, they glory in their death, as if they were true Martyrs and Confessors; feeding their desperate Resolutions, with the pride and vanity of being promised, by their great Patron the Pope, to be canonized for Saints; when the World hath known them live, as most horrid malefactors, and seen them die, as most vainglorious impenitent offenders. These subtle Contrivers( like the old Pharisees) have a most precise garb in their habits, ●heir collar'd cloaks, in as exact order as their Poilacteryes, not one hair amifs, their looks and motions so regular, as if punctually measured; abroad( like Bees) they frequent the fairest Gardens, and, in them, gather their Thyme, from the sweetest and most fragrant Flowers: and at night they return to their own near, plentiful, warm Hives; where they feed on the most delicate provisions, and sleep securely in their Colleges and Convents, immured, and cloistered from common view and observation; And there, they hug their own fortunate ingenuities, and despise and scorn the ignorant World; whose greatest favourites and darlings, they resolve to command, as Slaves, or mischief, as Enemies.   

CHAP. V.  
THese busy actors have been( in great numbers) transmitted( of late) out of Italy, Spain, France, Germany, and other parts, to scatter their Romish seeds in the three fair gardens of England, Scotland, and Ireland; where( the Scene being so full of various troubles) they have acted a part on every Stage, tugged an Oar in every Barge, whispered a Vote into many councils, and got a Quarter in every Army; there is scarce a Canton, or corner free from their persons, their parties, or their interest. Their business is generally, like the Athenians, to ask and tell N●wes; they cure and heal all falsities and dissimulations, with their reservations; and swallow oaths( if for their advantage) as a panting Crocodile the fresh air. They tune their notes, as an Organist his pipes, to be very thundering and loud, or very easy, soft, and gentle; if such a change be requisite. These jugglers can( when they see cause) beat and bawl in the Pulpits, like whining-longwinded Presbyterians, and cry down any power or authority that stands in their way, by their tacit dispensations; they make use of the Presbyters tongues, their words, and phrases; nay, their very g●oanes and tears, thereby to put up, not( as the dissemblers cant and cry) the Kingdom of Jesus Christ, that is,( really and truly) the general Assembly of the Presbyters( from whom they would not admit of any appeal) but to put up higher; and in all Countreys and Kingdoms, the Conclave of Glorious cardinals, refined Romish Statesmen, and above themselves, and all the World, to lift up, and sublimat that power, to which, each particular ambition interested, doth aim and aspire, and that is, his Holiness of Rome.   

CHAP. VI.  
THese politicians, are more profound and mysterious in their ways and ends, than others: more sharp-sighted; and see farther than the Presbyterian buzzards, who can lye at learch, or,( like lean labouring Spaniels) hunt well and retrieve the Game; but catch nothing, but hurt, and disgrace, for all their pains. The Puritan ambition may be as great as theirs of Rome, their minds as bloody, and means as unlawful. They have( the World knows) bit, and scratched, and snatched, at several Kingdoms and Countreys, but could never, yet, vassalage them to their Classical, Synodical, Provincial, National, General Assemblies, or get their sophisticated pretences acknowledged Jure Divino, but only in Scotland; where Knox, and his false ministerial Tribe, deceived and deluded the People, with the sacrilegious prey of Churchlands, and tithes: and, for the gaining of this sweet morsel, the Nobility, Gentry, and Commons quickly assented to the Presbyters propositions; and, so they might enjoy the Lands and Revenues of the Church, they were ensnared by their own avarice and covetousness, and the Ministers pride, to submit to a Law, which was to enslave themselves: whereby they acknowledged, the general Assembly of Presbyters to be the Supreme authority on Earth; and this confirmed Jure Divino; from the sentence of which Court, there was no appeal, or farther address. Whiles the Nobility, Gentry, and People of Scotland, greedily devoured, and swallowed the pleasant Seats, Lordships, Rents, tithes, and Lands of the Church; they did not take notice of the bitterness that lay under the outside of the gilded Pill; they did not perceive how rashly they created laws, like new manacles, to fetter and bind themselves; and how( though they gained the possession of Lordships and Lands) weakly they submitted, and basely prostituted, not only their Estates, and Fortunes, but even their Liberties, Honors, Bodies, and Souls, to be censured, condemned, excommunicated, and finally concluded by the humors, and pleasure of a few illiterate, hotbrain'd, fantastic Presbyters. This flamme and irruption broken forth in other Countreys, as Geneva 
Whence Mr. Calvins Platform of rigorous discipline was sent to Scotland, where it quickly took fire. : Likewise in Germany, Holland, France, and other places, but never flashed so furiously, nor grew so hot and high, as to get a confirmation by a Law, and to be established, jure Divino.   

CHAP. VII.  
IN other Countries and Can●ons, the Presbyters have got a toleration for their Religion, by Supplication, not by Laws, and they are permitted to preach and pray; but still, salvo jure, are under a Permission; on which, if they once entrench too near, they are speedily silenced. They presume sometimes, to exhort and chide, or publicly to rail; or( at highest) to retrench; and refuse a Brother, from the Communion: and not that neither,( probably) if a rich, considerable benefactor and contributer. Those of Scotland are more piert and impudent, daring( fawcily) to taunt their sovereigns, and trample on the greatest Nobles; chaining up the industrious Merchants, and ingenuous artisans, from their traffic and Trade, if the Assembly fancy; and then sentence that, a work worthy of their humorous consideration, and unlimited ambition. These high-metald blades, would march at no rate, but an high speed; framing proud thoughts to themselves, that the Scotish Covenant should spread, and be the catholic Religion of all the World; In this the Papists and the Presbyters meet and concentre; uniting their ambitious lines in the same point and thoughts of universality of Doctrine and Obedience, of the Chair of Rome, or to the Presbyters Assembly. Henderson, the prime late Ringleader( with his English and Scotish Brethren) in this project, thought to be Alexander indeed, and promised himself and others great matters, as to this effect: On this ground, endeavours were made to introduce the same form, and power of Assemblies in England, where the blew Presbyters designed to tyramnize over a country, much more fat and fruitful than their own nasty valleys, or barren Rocks.   

CHAP. VIII.  
BUt the English eyes quickly discerned the Scotish traps, and though there was a concurrence, ( pro tempore) in a national Covenant, for some particular designs; yet then, the play ended, the Curtains were drawn, no Presbytery confessed, much less established, jure Divino, to command all power ordained, without dispute. This was but a dream of hot brains; A Castle in the air; an Ambitions Tower, without any foundation; which is not only tottering, but fallen and mouldering to dust: the relics( at present) being the ●●orn and con●empt of all learned, and truly wise men in the world.  
While these malicious, but unskilful Pyoniers were digging pits for their Brethren, and thought of nothing, but pulling down( being themselves unable to build;) and, to that purpose were very active, and busily entrenching; the Roman Foxes countermined their weak works, and labouring day and night,( without any intermission) as far outstep'● the dull silly Presbyters, as Rome exceedeth Edinburgh, or the pleasantness of Italy the could frozen misty Scotish air. Some, these acute Sophisters staggered with subtle and fallacious arguments; Others, they easily enticed, with the golden promises of good Pensions, and Preferments, in these hungry and starving times. Some, they fooled into a Resolution of opposing the present Government; into which argument, the Presbyters slipped very easily, because they did not rule themselves: and having blown the coals, and raised a flamme of a Civill War, by the tongues and bellows of the deluded zealots, they still comply, and hunt with great skill; but, if Presbyter be not Trump, they quickly cast out that svit, and observe, and follow the King of clubs; and shufflle, and cut, and cast themselves into any shapes, or new Sect, pretending( for better advantage) Revelations, and motions of the Spirit, in the habits of Butchers, Chandlers, shoemakers, and other M. chanick artisans, to insinuate their interest( if possible) into all councils of Peace and War; and into the secrets of Civil and Martiall affairs.   

CHAP. IX.  
BUt now the Roman Actors are grown more confident, not staying longer in the tiring house; but drawing the Curtains, enter boldly on the Stage, and pled their Interest and Cause, at least for a toleration for their Religion, and a Repeal of all the penal Statutes, as though there were no truth in the reformed Religion; nor reason, nor justice in those laws. To which purpose Mr. Will. Birchley, or some Romanists under that name, hath lately Printed the first and second Part of his Moderator, which piece,( like a venomous potion, being full of dangerous ingredients, as well as infectious dissimulations of truth, reason, and conscience) deserves a strict Examination, to prevent the operation of that poison which is administered as good physic.  
The Title is not to be slighted, but to be weighed in the Scales, which is,   

CHAP. X.  
THe CHRISTIAN MODERATOR, Or, PERSECUTION FOR RELIGION CONDEMNED, By  

The Light of Nature,  
The Law of God,  
Evidence of our own Principles.   
But not by the practise of our Commissioners for Sequestrations.  
Rom. 2. We rest in the Law, and make our boast of God, we know his Will, and approve the things that are more excellent, &c.  
We therefore who teach another, teach we not ourselves? we that Preach a man should not steal, do we steal? &c.  
— Video meliora proboque D●teriora sequor.—   

CHAP. XI.  
IT matters not much, who was the Author of this mixed and patched piece; whether it was the Cont●ivement of Will. Birchley, or the Birth and Offspring of the jesuits under that name. ROMAN INSINUATOR, had more truly become the Frontis●iece, than CHRISTIAN MODERATOR; unless Master Birchley would by flattery, and his own Principles, creep into that Power in England, which his great Patron claims of right, who sits so high at Rome. PERSECUTION AGAINST RELIGION is cried down by all fundamental and sound truths of Holy Writ; but then it must not be bare opinion, faction or fancy, but it must be evident, that it is the true Christian Religion that is persecuted; which was taught by Christ and his blessed Apostles, professing and maintaining the true, ancient, orthodox, and catholic Faith; Otherwise Mr. Birchley pleads as much for Mahometism, judaisme, and Paganism,( for they are all under some Rules and Forms, and so( though false) yet religions) as well as his Romaa Religion: which Mr. Birchley, with all his Coherents, can never be able to prove to be the truest, and so the best Religion, by the light of Nature, and the Law of God, though they would make the World believe so, out of the Evidence of their own Principles.  
The next words which follow are quotations of Holy Scripture, Rom. 2. wherein the Author sheweth himself very full of Ignorance, as not knowing the Scriptures; or very full of impudency and profaneness, presuming to change and alter the very letter and phrase of the Text, as he doth likewise the sense and application: The words( pretended for Master Birchleys purpose) are taken out of Rom. 2. vers. 17.— {αβγδ}, rightly rendered in the second Person, and so the translation hath it; behold Thou art called a Jew, and restest in the Law, and makest thy boast of God; and knowest his will, and approvest the things that are more excellent: Thence Master Birchley passeth with an &c. and skippeth farther, augmenting his error at the 20 verse, changing there the singular number to the plural, the second Person to the first( which is not Grammatical) and Tu to Nos, saying, We therefore who teach another, teach we not ourselves? These are very bold Corrections, and savour of no ingenuous, and humble spirit, but rather of profane Arrogancy; as though the holy Scriptures were indeed Nasus cereus, a very Nose of wax, which the Pope and Mr. Birchley could turn to any form they pleased. Secondly, the sense and application is most erroneous, and disorderly placed. For if Master Birchley intend by the Nos, We the Commission●rs for Sequestrations rest in the Law, approve the things that are most excellent, &c. This is nothing but gross and odious flattery. And if by the Nos in the second quotation Mr. Birchley intend the Commissioners, Mr. Birchley approves himself a peremptory Moderator: his application is very sharp, and without the rules of good manners or charity; for he concludeth them no better than jews who rob and steal; but it may be rather conjectured by any sober and judicious Reader, that Mr. Birchley applied the first quota●ion with reflection on himself, and his Roman party; concluding Pharisaically that he and they restend in the Law, and approved the things that were more excellent; And that those who were not o● his opinion, and relieved not him and his compartners, were as hard hearred as jews, and robbed and stolen.  
The last words of the Title are, 
— Video meliora proboque,  
Detertora sequor.—  which, as they are the words of an excellent Poet, expressing the passion of a fran●ick Queen; so are they as rashly applied, if to any other than Mr. Birchley himself, who hath scattered such desperate Popish poison into the Countreys more soundly reformed from the errors and superstitions of Rome.  
The Title of Mr. Birchleys Moderator being thus past over, the inside of this miscellaneous and monstrous building is to be viewed; which is likely to prove as slight and treacherous, as untrue and dangerous.   

CHAP. XII.  
THe Introduction, or Preface, to the Moderator, is a discourse which persuadeth much to Christian charity; to which purpose, our Saviours words are quoted, John 13. 15. By this shall all men know that you are my disciples, if you love one another. And that of St. Paul to the Galathians chap. 5. All the Law is fulfilled in one word, thou shalt love thy Neighbour as thyself: These Advertisements are very heavenly Meditations, and the practise of this Duty of Charity well becomes all Professing Christianity. And it is a fad sight, to see so much effusion of blood, and other sinful mischiefs, for differences in Christian Religion. But the Quarrel in this Case is very antien●, the two first Brothers in the World went peaceably to the Altar, but there, Cain grew first in wrath, and his Countenance fell: Gen. 4. 5. And after these Conceptions of rage and malice, he acted his cruelty on his innocent Brother Abel: at a second meeting, Cain talked with Abel his Brother, and it came to p●ss that when they we●e in the field, that Cain rose up against Abel his brother, and slay him: Thus Jeroboam was inflamed, in an instant, against the old Prophet, who cried against the Altar in Bethel: And it came to pass when King jeroboam heard the saying of the man of God, which had cried against the Altar in Bethel, that he put forth his hand from the Altar saying, l●y hold on him, ● Kings 13. 4. jeroboam la●d his grouns-work and hopes for the Crown of Israel, on the quartell and differences in Religion, 1 Kings 12. 28. when eupon the King took counsel, and made two Calves of Gold, and said it is much for you to go up to jerusalem; behold thy Gods O Israel. The ancient Wars of the Heathens were commenced and undertaken, as well pro Aris, as Focis their Gods, as their Goods. And as for the Gospel, though it bring bonum nuntium, glad tidings of Salvation, and that the causes and proceedings of Cain and jeroboam were most horrid and unjust▪ yet Christ is pleased to tell us, That he came not to bring Peace, but a Sword, Mat. 10. 34, 35. And the History of the four Evangelists relates to us, that Christ never spake so wrathfully, nor strook so sharply, as in his zeal for Religion Mat. 21. 12. Mark 11. 15. Luke 19. 45. John 2. 15. And when he had made a whip of small cords, he driven them all out of the Temple, counseling them, not to make his Father house a house of merchandise, nor the house of prayer a ●en of Thieves: And though St. Paul be quoted Gal. 5. as a high persuader to Charity, yet if his Epistles be well examined, they generally discover his great zeal and ardour, in order to the promotion and preservation of all the Circumstances of Christian Religion, founded by Christ, and preached to the world by his Apostle. Saint Luke tells the Church, that the {αβγδ}, Contention betwixt Saint P●ul and Barnabas was so sharp, that they partend asunder, Acts 15.- 39. And though St. Paul pleaded so much for charity, 1 Cor. 13. yet he accounted his duty to God, above all Relations to his Brethren, and the zeal and love of Gods honor and service, above any thing else; and in this holy Affection, the Apostle St. Paul was bold when St. Peter was come to Antioch, to withstand him to his face, because he was to be blamed, and seeing other jews dissembling likewise, insomuch, as Barnabas was carried away with dissimulation: he rebuked not only the Disciples and converted jews, but St. Peter and St. Barnabas, because they walked not uprightly, according to the truth of the Gospel, Gal. 2. 11. 13. 14. These truths thus cleared, Mr. Birchley must not think it any breach of charity, nor disagreeing from the word of God, if there be coercion used to draw and gain the erroneous to come to the truth; and the superstitious, to the true Religion. To which, if men( out of wilful obstinacy, or self-opinion) will not be persuaded, their submission to the Power and laws where they live, and a quiter posses●ing of their souls in Patience, best becomes their Christian duties, according to the primitive rules and; practise of the best Christians; who first spread their Religion, by persuading, and suffering; and when Kings and Emperors, and superior Governors came to be converted, ecclesiastical laws and Rules were made, and exercised; the temporal still supporting the spiritual jurisdictions and proceedings.   

CHAP. XIII.  
1 MR. Birchley in his Demonstrative Reasons against forcing of Conscience, concludes, That the intol●rable yoke of ●●opish infallibility, is shaken off, and yet his whole discourse a●ms at nothing but a toleration, First for himself and the Papists of the Kingdom and country, and then he doubts no●, but in time, either by In●●inuation, or an Inquisition, all his fellow-subjects may be brought under the same yoke. He taxeth the Parliament, charging them with the Abrogation of the Ar●cles of Faith 
Moderator, part 1. pag. 2.  and calls the factious swallowing of the Covenant( which was the work and plo● of some few and a Declared party, and the rash mistake of many) a Reformation of Religion. He calls the late Assembly of Divines at Westminster a Synod, which no Learning nor Antiquity will allow; but condemn either as a seditious and schismatical, or ridiculous and impudent meeting: And as for the Confession of Faith, the Assembly( after long sitting) presumed to hatch; it is agreed, that as their Proceedings were preposterous, their Conclusions were dangerous, as neither savouring aright of the Spirit of truth, nor humility.  
And as for the persons of those who sate so long, and to so scandalous and ill, as well as little purpose; the World knows they had most of them taken former Oaths, as that of the Allegiance and Supremacy, and then the Protestation, but no engagements( as it appears) were strong enough to oblige their fidelity, whose ambitious minds were inflamed with the hopes of high authority, whose covetous expectations were fed with 4 s. per diem, and the choicest B●nefices, and their Brethrens just legal maintenance and livelihood.  
2 The Author argues from the word of God. That the Word being the sole Rule of Faith, no human Authority is impowred to bind up our assents in the interpretation of that Word; a Conclusion so unrrue an illogicall as may be: For then the Commission, of item,& predicate, Go Preach and Teach, was given to the Apostles to no purpose; Then the Wife must not learn of her Husband at home: Nor the Father teach his Children, either the Commandements of God, or the Articles of Faith, if there were not an authority in the Teachers rightly and orderly sent, Rom. 10. 15 to oblige the Disciples, and Scholars, to the right Interpretation of holy Scriptures; and if every ●ne be admitted to broach, and defend his own s●nse and opinion in divine Resolutions, as in Baptism, the Lords Supper, or the like, there must needs follow, not a Communion, but a Confusion amongst the Saints and best Christians. To prevent w●ich dangerous inconveniency, Saint Paul boldly rebukes the Corinthians, charging them, That they were carnal; for whereas there is among you envying and strife, and {αβγδ}, divisions, are ye not carnal, and walk as me●? For while one saith, I am of Paul, and another, I am of Apollos, are ye not carnal? 1 Cor. 3. 3. 4. And as the Apostle sharply rebuked the Corinthians for their divisions, so he meekly entreated the Ephesians to accord in the Articles of Religion, and to endeavour to keep the unity of the Spirit in the bond of Peace; for there is one Body, one Spirit, one Hope, one Lord, one Faith, one Baptism, one God, and Father of all: Eph. 4. 4. Thus Saint Paul laboureth and pleadeth for unity in the Church, as the best preservation of Christianity: But Mr. Birchley pleadeth for a toleration of diversity in opinions, and so in practise; which doctrine is neither true Divinity, nor sound Policy; unless by the multiplicity of opinions Master Birchley and the Papists hope( at last) to bring in Popery: which hath much thriven by late endeavours of their subtle insinuations.  
3 In the third Demonstration Mr. Birchley answereth himself, and seems to cut his fingers with his own tools; when he urg●th, that strait is the gate, and narrow is the path; and confesseth, that here we see but in part, and know but in part, and that the Spirit bloweth how and where it listeth: from these Texts, of Scripture concluding, that we must not despise the weak mistakes of our brethren. This conclusion, like others, is brought in without Reason or logic: it had been more properly resolved, that because strait is the gate, and narrow is the path that leadeth to life; Therfore it is necessary that some faithful pastoral authority, like that of Saint John the Baptist, jo: 3. 5. should level the Mountains of Pride, straighten the crooked perverseness of carnal humours, and abate the swellings of self-opinion; that Pride being humbled, and Mistakes rectified, the passage into the strait gate, and narrow path, might be more easy and possible: And Mr. Birchley pressing, that here we see but in part, and know but in part; therefore it is the more necessary, that we should have Guides and Seers, as well as Lights and lanterns, to direct us in the strait and narrow way of Truth, lest otherwise, following the glympses of our own opinions, and dark lights, we fall into the dark fire of the infernal Pit.  
4 In the 4th Argument Mr. Birchley seems to speak surprisingly, because of a deliverance from the Slavery under the Pre●ats, and from the implicit faith of the Papists; and yet, whiles he Plougheth his ground with these He●fers, he sows the seeds of Popery, under whose Prelacy is truly the greatest Tyranny that is imaginable. And it is to be admired, that Mr. Birchley presseth so sharply against Compulsion of conscience; and yet pleadeth for a toleration of that Religion, wherein is not only taught a necessity of Auriculor Confession, but the Priest as well punisheth, as rectifyeth the Conscience, erring, or offending.  
5 In the 5th, he tells us, That force is punishment, and consequently not just. If this Position be true, 
Omnis denegalur haercticis facultas militan●i quinimo extra urbis maenia a centur. Lex svit Imper. Theodosti, Val●nt. Aread●i. Vide Cod. Theodo. Tunc Episcopi, ne virus haereticum latius superet, cos dem publice pronuntiatos haereticos co porali disciplinae subdendos catholicon Principi tradiderunt, qui Praecepit haeretitae insamiae charactorem frontibus corum inuri,& spectante populo; virgis excreitos, urbe cupelli: Guliel. Neubrigens. sub. Henri. 2, Kege Aug.  then heresy and blasphemy are not punishable: but Christ gave another Rule, commanding his Apostles to shake off off the Dust of their shoes, where their words were not received, Mat. 10. 14. And teacheth, that if thy Brother trespass against thee, go and tell him his fault betwixt thee and him alone; if he shall hear thee, thou hast gained thy Brother, but if he shall not hear thee, take with thee one or two more, that in the mouth of two or three Witnesses every word may be established; and if he shall neglect to hear thee, tell it to the Church; but if he neglect to hear the Church, let him be to thee as a Heathen or a Publican. And as Christ taught the way, the Apostles followed; St. Paul exhorting the Corinthians, being converted to the Faith, not so much as to keep company*, if any 
1 Cor. 5. 11.  that is called a Brother be a fornicator, or covetous, or an Idolater, or railer, or a drunkard, or an extortioner, with such a one no not to eat. These are censures surely of sound authority, being the doctrine of Christ and his Apostles, and therefore to be denied by none, but Atheists or Infidels.  
6 If an erroneous Conscience may have liberty to conceive what Opinion she pleaseth, and so Speak and Act what she will, there will be no end of scandals, and offences; nor no Wo to them by whom they are caused. The ancient Fathers 
Multis prosuit prius timore vel dollar cogi, ut posset postea doceri, aut quod jam verbis didicerint opere Sectari: S. Aug. Ep. ad Bonif. Q●jam s●ro lavaero tincti essent, cogerentur ad servandam fidem quam acceperant. D●cr●um, pro parte rescissa, in IV. C●ncil. Toleta. Scitum est semper coerctionem in Novatores suisse, J. Lip. advers. Dialogistam.  and Writers were of another opinion; It was Tertullians judgement, writing against the gnostics, Ad officium Haereticos compelli, non illici dignum est; that if they would not be persuaded, they should be forced to their duty, Tertul. contra Gnost. cap. 11. He prosecuted that Argument with the same sense, in another phrase. Duritiâ vincenda est, non suadenda haeresis: heresy was to be subdued with Power, where it would not be convinced with Truth; and though Mr Birchley seem to argue, that no Compulsion is to be exercised on the Conscience; yet he means certainly something else: knowing, the common censures of the Romish Inquisitions, as well as the severities of the Assemblies of the Presbyteries, which are both in high extremes, as not sparing the most sovereign authorities.   

CHAP. XIV.  
IN the next General head Mr. Birchley hath ranged( as he calls them) his invincible and unanswerable Texts of Scripture, against Coercency in Religion: urging, 1 St. Paul, 2 Timothy, 2. 24, &c. where the servant of the Lord is directed to be gentle unto all men: but as there he counseleth him to gentleness and meekness, so 1 Tim. 4. 1. 2. the Apostle puts on him the spirit of Courage; saying expressly, That in the later times some should depart from the faith, giving heed to seducing spirits, and doctrines of Devils; And then the Apostle tells his Disciple at the 6. verse, If thou put the Brethren in mind of these things, thou shalt be a good Minister of Jesus Christ. And ●f those places quoted, Jam. 4. 12. Rom: 14. 4. There is one Lawgiver, &c. and who art thou that judgest another? &c. be rightly examined, we shall find they do not oppose the disquisition of Truth, nor the correction of erroneous offenders; but they suppress all personal rancour and rashness, and all bitterness and uncharitableness against the Brethren. But in the determinations of Faith, and reformation of mens lives, the holy Scripture tells us, That their Inspiration was profitable for doctrine, as well as Reproof; {αβγδ}, for correction, as well as instruction; and so the Bishop of Ephesus, was as well taught by S. Paul to correct the errors of his Diocese; as to use meekness and gentleness to his Flock. In the first apostolical council Sr. James passeth a Determination and Sentence( an argument of judicial power) Act. 15. 19. Wherefore my Sentence is, That we trouble not them which from among the Gentiles are turned to God; but that we writ unto them that they abstain from Pollutions of Idols, and from fornication, and from things strangled, and from blood: Thus St. James, who forbiddeth personal and private malicious censure and judgement one of another, concludes it necessary to condemn the Sects of the Pharisees, broaching the doctrine of Circumcision, Acts 15. 5. And St. Paul, who so often Preacheth against rash and uncharitable judgement, taketh a Power( as Mr. Birchley closeth the Text)( though to another purpose) of giving Laws and Rules out of his Apostolical jurisdiction, to Husbands, Wives, Virgins, Widdows and Servants, as it appears in his first Epistle to the Cor. 7. 17. where, speaking with much tenderness to the infancy and primitive times of Christiani●y; yet concludes, autoritativè, So I ordain in all Churches. And though the Apostle in his divine eloquence, denieth a Dominion over the Corinthians faith, 2 Cor. 1. 24. yet when he seeth cause, he passeth his Spiritual Censure and Excommunication against the incestuous Fornicator, 1 Cor. 5. 3, 4. 5. For I, as absent in body, bu present in spirit, have judged already, as though I were present, who hath so done ●his dead, In the name of the Lord Iesus Christ, when ye are gathered together, and my spirit, with the Power of the Lord Iesus Christ, to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Iesus. And though St. Paul taught so many lessons of humbleness and meekuess( qualities best becoming the Ministers of Christ) ●o Timothy, yet he writeth to him the manner of his Proceedings against those who made shipwreck of Faith, 1 Tim. 1. 20. of whom is Hymeneus and Alexander, whom I have delivered to Satan, that they may learn not to blaspheme. And according to the Apostles rules, St. Augustin submitteth his judgement to those who cried in his time, for free-will and liberty of Conscience; Frustrà dicis relinquar libero arbitrio: Cur enim non in homicidi is& stupris,& quibuscunque aliis facinoribus& flagitiis libero te Arbitrio dimittendum esse proclamas? quae tamen omnia justis legibus comprimi utilissimum est. Dedit quidem Deus homini liberam voluntatem; said nec bonam infructuosam, nec malam volvit esse impunitam. S. Aug. lib. 2. contra Crescent. cap. 51. When the people cried, where is the freedom of our minds, and liberty of our Consciences? if we have it, why do ye restrain us from any thing, as Murder or Adultery, or any thing else we judge lawful? which foul sins are justly punishable by the Laws: and then that Father concludes, Although God gives to men freedom of will and mind, yet he will neither suffer a good Conscience to be unfruitful, nor a bad Conscience( and too many such there are) to be unpunished. And although our Saviour condemned the furious zeal of james and John, Luke 9. 54. knowing out of what spirit they moved for vengeance; yet we have the examples of the two great Apostles, St. Peter and St. Paul, the one exercising the vengeance of God on Ananias and Saphira, for lying against the Holy Ghost, Acts 5. 4. so mortal was St. Peters sentence, Acts 5. 9. How is it that ye have agreed together to tempt the Spirit of the Lord? behold the feet of them that buried thy Husband are at the door, and shall carry thee out: then sell she down straightway at his feet. And Saint Paul being at Paphos, and meeting there a certain Sorcerer& false Prophet name Elymas, who seeking to turn away Sergius Paulus from the Faith, Act. 13. 9. St. Paul filled with the holy Ghost set his eyes on him, and said, O full of all subtlety and all mischief, thou child of the Devil and enemy of all righteousness; wilt thou not cease to pervert the right ways of the Lord? And now behold the hand of the Lord is upon thee, and thou shalt be blind, not seeing the Sun for a season, and immediately there fell on him a mist and darkness. These instances demonstrat a spiritual Power of Truth to rectify erroneous, and to punish, and to have coercion for evil, and seared Consciences( for such there are) 1 Tim. 4. 2. Some speaking lies in Hypocrisy, having their Consciences seared with a hot Iron; And the holy Scripture lets us all know, that the Holy Ghost appeared in fiery Tongues as well as in the shape of a Dove, Acts 2. 1, 2. Mat. 3. 16. to signify to all the world, that as it presented innocency, and such are the fruits of the Spirit, Gal. 5. 22. so in the shape of fiery Tongues, it presented judgement and indignation to those, who resisted the motions of that blessed Spirit. This is  told often in the holy Scriptures, but twice more emphaticatically in the Epistle to the Hebrews, and that with great terror: For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted of the good word of God, and of the Powers of the world to come, if they shall fall away, to renew them again unto Repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shane, Heb. 6. 4, 5, 6. There is a second sting, which is as equally sharp. Let us hold fast the Profession of our faith without wavering, and let us consider one another, to provoke unto love, and to good works; not forsaking the Assembling of ourselves together, as the manner of some is, but exhorting one another; and so much the more, as ye see the day approaching: for if we sin wilfully after we have received the knowledge of the truth, there remaineth no more 
Heb. 10. 26, 27.  sacrifice for sins, but a certain fearful looking for of judgement, and fiery indignation, which shall devour the Adversaries. By this time it appears very evident, that the unanswerable Texts of the holy Scripture, so ill interpnted, or so ill applied, do not take away all Coercion in Religion: because a Conscience may be erroneous, and so ought to be rectified; or very bad, and seared, and so ought to be coerc'd and punished: yet these Proceedings are to be guarded with greatest spiritual care, and cautions, that the weak and erroneous Conscience may be directed, and then comforted by the Word of God, and the bad and seared Consciences( resisting the good motions of Gods Spirit, gathered by the conclusions of sound reason, and the right and true Applications of holy Scripture) growing still more impenitent and hardened, may be punished, and that God may be glorified in his judgements, where his truth and mercies have been despised.   

CHAP. XV.  
IN the next succeeding Chapter the Author pleads against the constraint of Conscience, pretending that all the godly and well affencted of the Nation, are of his Principle, who is introducing Popery into the country, with his Arguments of kindness to a tender Conscience; and to be more plausible and complacent with the soldier, he urgeth the Motto of the Armies, viz. Liberty to all tender and oppressed Consciences: by which device, Mr. Birchley seems forward to shelter his Popish Arguments under their Banners and Ensigns. But this spiritual abuse, or rather cheer, is so palpable and visible, that all ingenuous minds cannot but conclude such applications to be very odious, and ridiculous, as no way encouraging Popish aims or ends, but rather an ex●irpation of papal, as well as Presbyterian Tyranny. As for other arguments, either from reason or Scripture, they are not considerable; the discourse of this Chapter being spun out with gross impertinent flattery, or repetition of texts of Scripture, as Rom. 14. 15. formerly examined.   

CHAP. XVI.  
THe next tract, is a discourse( as it appears in the title) of tender Consciences; wherein the Author( surely blushing for something said before) seems to address himself to Excuses, and Apologies: confessing there, that tenderness of Conscience is not an extravagant licentiousness for Blasphemy in Doctrine, or Debauchery in manners. This part is a large Negative description, what tender Conscience is not, then determining,( as the Doctor in the Chair) he tells us, It is a Proceeding, bona fide, without sinister Respects or dissimulation; seeking, before all things, to know God; and fearing above all things, to offend him. This description( for it is not a Logical definition, as neither having a proper Genus, nor Differentia specifica) is as large, and wild in the Affirmative, as the other part was in the Negative; and thus M. Birchley, after his great strugglings telling us( but confusedly) what tender Conscience is not, and not directly what it is, Resolves( for they are his own words, page. 14.) It is the only means God hath allowed our Nature, to guide her Resolutions of judging of others: in which resu●t this Builder pulls down all the structure he had so artificially built up before; for his positions were formerly out of misapplied places of holy Scripture, james 4. 12. Rom. 14. 4. Who art thou that judgest another? &c. And in this last clause the Sophister concludes, God alloweth the nature of a tender Conscience to the Resolutions of judging others: and this Pill once swallowed, other physic is prepared, in the signs of a tender Conscience; which he reckons to be, Regular lives, no opinions of self-interest, severity against corrupt nature, happiness of judgement, constancy in their persuasions until death, dying not only in, but for the faith; suffering all things to be taken away patiently, and for Christs sake. These are indeed Evangelical Counsels, and great perfections, and well become all good Christians: but when the Application of all these religious duties is more closely drawn to the Papists( as it appears in Mr. Birchleys a Dialogue with his friend, page. 16.) the secreted plots appear more plainly, while it is insinuated, to please some parties, that tender Consciences have the power of judging others, Mr. Birchley quickly determins that the Papists are the men of the Regular lives, &c. and in the end, if his doctrine take place, they must judge of all others; which is the present tyranny of Popish usurpation, where it rules and reigns. As for the rest of the discourse of the tract of tender Consciences, it is a tedious deviation to other matters; as a complaint against the former Oaths of Supremacy and allegiance, or the present Oath of Abjuration, in which murmuring dislike, the Author fights most against himself, pleading formerly for the Papists peaceableness, and ●humbleness of submission to authority and laws; and then quarreling at the oaths and laws made by the supreme, and present authority: Amongst other stories, he brings in the names of Sir Henry Bedding field, Mr. Bodenham, and Mr. Gefford, as Gentlemen who never bore arms since the wars began: but whether this be done with their Consent, Honor, or Advantage, let them judge whom it may concern. And as for the argument of the Papists more heavy afflictions than others, in the common calamity of the late Civil Wars, it is a piece rather of Mr. Birchleys inclination to his party, than any real truth.   

CHAP. XVII.  
THe next tract is a Quaere, or Question started, Whether Papists 
1 Quest.  be guilty of Idolatry in the worshipping of Angels, Saints, and Pictures?  
And then follows another Question, Whether Papists be 
2 Quest.  guilty of Idolatry in the Eucharist?  
And Mr. Birchley concludes the first Part of his Moderator, Whether Papists are consistent with 
3 Quest.  Civil Government?  
1 These three Questions being very ample and Polemical Arguments, are fitter for large Volumes, than petty Manuels, and rather require the subti●ties of the best Casuists, and Schoolmen, than the raw Resoluti●ns of any single and private spirit. A lea●ned, grave, judicious determination in the Chair, or rather a sound and discerning judgement of an University( after great reading, solemn dis●utations, and free discussions of the several points) were more fit to satisfy the World in these particulars, than any one interested Party; which very Theses have occasioned so many studious years, and so many folios, and works of learned men. The arguments of this Epitome, like curtal'd narrow shreds, will scarce show what the cloth or stuff was; and therefore, if the judicious Reader have his stomach opened by Mr. Birchleys arguments, he may do well to have it nourished, and so closed with the great satisfaction he may find in the several Controversies& Tracts of Bishop jewel against M. Harding, in the Bish. Whites works, ●nd the late Lord Archbishop of Canterburyes discourse against the Jesuit; and in Doctor Whitaker against Cardinal Bellarmin; or in King James his Book, De jure Iuramenti fidelitatis, against Bellarmin, with many hundred others, both English, German, and French Divines, who have writvoluminously in these points. But that the three Questions may not pass without their Answers, though briefly returned, 
1 Resp.  It is evident( as to the first Quaere) That although the blessed Angels had a more familiar community with men, and had a more visible conversation with them( as 'tis granted in the History of the Old Testament) and that holy men of Old presented some venerable honor and worship to them, as heavenly Spirits and Guardians, and Messengers sent with some excellent news from God: Yet at the coming of our Saviour in his Incarnation in the Flesh, we do not red in the holy Gospel, of such exact circumstances of honor and worship to the holy Angels, by any outward adoration, but rather a cessation in that kind, all honor, and worship, and glory, being reserved and united for the Person of our blessed Saviour. In this condition we find Zecharias the Priest, and Father of Saint John the Baptist; And there appeared unto him an Angel 
Luke 1. 10, 11.  of the Lord, standing on the right side of the Altar of Incense; And when Zecharias saw him, he was troubled, and fear fell upon him, It was even thus with the blessed Virgin Mary, who seeing the Angel, and hearing the Salutation, when she saw him she was troubled at his saying, Luke 1. 29. 30. Thus the good shepherds abiding in the fields, and keeping watch over their flocks by night, And lo the Angel of the Lord came upon them, and the glory of the Lord shone round about them, and they were sore afraid. In these three Relations, there is onely mention of trouble and fear: And Saint Paul( as confirming this holy apprehension) Convocates the heavenly Angels to a mutual Adora●ion, and Communion in worship with Men, in the celebration of our Saviours Nativity, When he bringeth in the first begotten into the world, he saith, and let all the Angels of God worship him, Heb. 1. 6. And finding the Colessians inclined or deceived into a worshipping of Angels, without any command, if not against the word of God, the Apostle gives them a double caution, Beware, lest any man spoil you through Philosophy and vain deceit; after the traditions of men, Col. 2. 8. and the Apostle ingeminates the Caution at the 18. verse, Let no man beguile you of your reward in a voluntary humility and worshipping of Angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind. The resolution in this case is yet more clear in Saint Iohns deportment towards the blessed Angel, who when he fell at his feet to worship him, he said unto him, See thou do it not, I am thy fellow Servant, and of thy brethren that have the testimony of Iesus, worship God, Rev. 19. 10. And the ●evout Apostle upon another occasion, making a tender of his adoration to the heavenly creature, received a second Command, I fell down before the feet of the Angel, which shewed me these 
Revel.  things and he saith unto me, see thou do it not for I am thy fellow Servant, and of thy brethren the Prophets, and of them which keep the sayings of this book, worship God.  
This is an expression( if well observed) of near and familiar communion, such as the patriarches and Prophets, before the coming of Christ received not; the Angels acknowledging men their fellow Servants, and giving direction not to adore them, but to worship God. It is most true, that Christians are to believe the protection of Angels, the Devil denies it not, Mat. 4. 6. Psal. 91. 11. And the consolations of Angels in great agonies and afflictions, Luke 22. 43. and the help and ministration of Angels 
Mat. 18. 10. {αβγδ} , Are they not all ministering spirits, sent forth to minister for them who shall be heirs of Salvation? Heb. 1. 14. And as they help and comfort us in our lives, their friendship and assistance continueth after death, in a blessed translation of righteous souls into Abrahams bosom; And it came to pass that the beggar dyed, and was carried of the Angels into Abrahams bosom; for these greater Relations of Protection, and high services, a venerable estimation, and holy commemoration, may be due to these blessed Cherubims and Seraphins, as the chiefest creatures in highest attendance about the Holy Trinity, Isa: 6. 3. Rev: 4. 8. and highly rejoicing at the conversion of Sinners, Luke 15. 10. and the Communion with the Saints: I beholded, and lo, after this a great multitude, which no man could number, of all Nations; And all the Angels of God stood about the throne and worshipped God, Revelat. 7. 9, 10, 11.  
So then, in all this discourse there is no restraint of a venerable deportment in the Angels presence; nor a thankful valuation of their high assistance, and services any wise inhibited, but only that Caution given, which the Apostles and Angels themselves have charged, that men should not be b●guiled into a voluntary humility, and worshipping of Angels, but rather worship God; and by obedience to these counsels, we may better show our faith in the holy Scriptures; and neither bestow that worship upon the Servant which is due to the Lord, nor that adoration and honor to the creature, which is due to the Creator, God blessed for evermore.  
2 As for the adoring of Saints& Pictures,& the distinctions of Douleia and Latreia, spiritual civility, and spiritual worship, they are but mincings of the matter, and inventions and traditions of men, willing to warrant with their Learning and Wit, what they cannot justify out of the Word of God. And if a voluntary humility, and will-worshipping of Angels, be a sin, because expressly against the canon of the holy Scriptures, certainly, à minore ad majus, it is most true, that adoring of Saints and Images is a sin more gross and more notorious; the latter being likewise expressly against the second Commandement of the moral Law; which the Papist foreseing, hath so mangled that Commandement, that it seemeth very lame; or so cunningly left it out, that, if it were possible, the worshipping of Images should appear no sin, and consequently, not Idolatry: of which crime they stand guilty, at it is too apparent to all the World, who view their Writings or their practise in their deluded Devotion.  
As to the second Question, 
2 Resp.  Whether Papists be guilty of Idolatry in the Eucharist? It is most true, that no good Christian can compose himself too religiously in the administration, or participation of the holy Communion of that blessed Mystery of Salvation; wherein the worthy Receiver doth by Faith, really, and spiritually, feed on the Body and Blood of our blessed Saviour: But, for men in their subtleties and, and carnal wisdom, to conjure people to a new belief, that is, that Christ is not only really and spiritually, but corporally and transubstantially there; and not onely received by Faith and Spirit in the heart, but likewise tasted by the palate, and digested, as other common food, this Doctrine is grofs and damnable. Another distinction de modo, that the Elements are changed in the Sacrament, and the Accidents remain in the Bread and Wine, is as impossible, as irrational. These doctrines and opinions are great errors, which usher on unwarranted worship, which brings in Idolatry; which upon these unwarranted grounds is often committed: as, when the Priest is at the celebration of the Mass, and the Tintinabulum, or holy Bell soundeth,( as it always doth at the elevation of the Host) then the People( though no Communicants) in the Church, are to fall on their knees and worship, being taught to believe, that not onely Christ is in the Sacrament, really and spiritually▪ but corporally, and transubstantially. Again, when the Priest is sent for to visit the sick, and comfort them with the Eucharist, having taken the Host out of the Pixis, or Box, in the Tabernacle on the Altar, he descending thence, is covered with a Canopy; and so moving towards the sick persons house, through the streets, Care is taken that the tinkling Bell sound all the way, until the Priests return; which sound is to summon the People to fall down and worship as he passeth by 
This is more than a civil& venerable deportment to the Priest in his sacred Office. . There is yet a higher degree of unwarranted worship than these: for the Consecration of the Sacrament, and the Visitation of the Sick, in themselves are pious and heavenly duties; but in the institution of the Feast of Corpus Christi, when the Pope is carried in Procession in greatest Pomp and Pontificalibus; And in all Roman catholic Countries the Priests and Clergy walk in solemn Processions, carrying the Host abroad to the greatest view and ostentation, At the Elevation and sight whereof, all spectators are commanded( if not voluntarily devoted) to kneel, and worship, and adore this great Innovation and Corruption to true Religion.( For it is neither warranted out of holy Scripture, nor imitated out of the examples of Apostolical and Primitive practise, nor reasonably grounded upon any deduction out of holy Scriptures.) As it hath no great antiquity in it( being invented, and instituted about 400 yeares since, upon the Visions, or rather Dreams of two devout Sisters, Nuns, if the Legend speak true;) so hath it no solidity or authority to invite or enjoin obedience, being in itself so scandalou●, and irreligious; and being attended with so many offensive circumstances, of Banners, Crucifixes, bells, Pageants, and other insignificant concomitants in that Procession, cannot but offend God, as they scandalise all good Christians; who in zeal and love to God, and his truth and worship, cannot but condemn the whole Proceedings herein, as a work of flat Idolatry, notwithstanding the Moderators endeavours to the contrary.  
To the third Question, whether 
3 Resp.  Papists are inconsistent with Civil Government? It may be answered, That it is not untrue, that Papists hold many Principles destructive to Civil Government, however the Moderator strives to mi●igate the matter; for that Maxim of Fides non est ha●enda cum Haereticis, That faith is not to be kept with heretics, is defended by the Papists, where they are persuaded they can maintain the Principle for their advantage: and as for equivocation and Mental Reservation, who ever is well acquainted with the Jesuits Conversation, or their Patron Ign. Loyola's Institutions of that Order, will, too often, experience both: besides they maintain in their secret Lectures of their Instructions to their Novitii, and Disciples, That no Oath of heretics obligeth them; because they who administer it, have no authority, if not supremely derived from the Pope; and though the Moderator tells us,( glosingly) that they are to render to Caesar the things that are Caesars, and are to be subject, not only for fear, but for Conscience sake; Yet the Roman Doctors teach us really, that the Pope is a judge' above all Caesars, and Kings, and if he judge ●hem Infid●ls or heretics, their People are absolved from their duty, and owe them no allegiance nor Obedience. And as for the instance of the Papists and Protestants in the Cantons of Switzerland so well agreeing, it is not to be much admired, united in the two common obligations of love to themselves, rather than Strangers, and love of Trade and Gain, which is a strong tie, that holdeth the distracted opinions in Holland, and other Countries, that they break not forth into Civil dissensions; as a rich Merchant of Amsterdam being demanded of what Religion they were there, his answer was returned in a quick truth, Our Religion at Amsterdam is, to get money; for in this all sects agreed.  
And as for the pretended harmless, quiet, peaceable dispositions of Papists, in any Kingdom, or Commonwealth, where they have not an influence in the Government, it is well known how full they are of plots and designs, dispensing with all obligations, to serve their ends. This cannot but be yet remembered from the Reign of Queen Mary, wherein the Papists( supported with the sovereignty) were so actively and unmercifully bloody: as likewise in the long Reign of Queen Elizabeth, against whom the Papists were so violently malicious, that some contrived( as Campian, Sanders, Parsons, Lopez) to stab and poison, her Honor, her Person, and her sovereign power. Henry the third of France tasted of the fiery, not quiet disposition, of the Papists; being most barbarously stabbed by a desperate Jacobin friar; and Henry the fourth of France fell by the bloody hand and knife of Raviliack, for which Regi●ide and Murder, the Order of Jesuits( as supposed most guilty;) were by the Edicts of France banished out of France; and they could not get that Act repealed until ten years insinuation, and humble soliciting to Lovis le Just, with many Protestations of most peaceable comportment.  
In fruitful England, the memory is yet fresh of 88. when the Spanish Invaders should have joined with the English Popish Complotters; and the 5th of November is an annual Memento of the Popish Treason, so laid, that King, Lords, and Commons, should have been blown up in an instant. These and the like desperate designs and attempts, have forced, that, ex malis moribus bonae leges nascuntur, many penal Statutes have been Enacted to bridle and subdue the mischievous and black designs of these unquiet spirits, who are so dangerous in their doctrines, and so restless and turbulent in their devices and endeavours. 
Multorum, quia imbecilla, latent vitia, ●on minus aus●● a cum illis vires sue placue●nt. Seneca Epist. 42.  And if the Papists in these later times have been more quiet; or less active, it is not( probably) because they wanted will, but power and strength to exercise their designs. And the Conclusions of Gregory the 7th, being 27 in number,( called, dictatus Papae) set forth the unlimited arrogancy of the Papacy; the mentioning of two, may satisfy, if not astonish the World: that he who calls himself, Servus servorum, should so Lord it over all the 
Baronius An. 1706. Num. 31, 32, &c.  World, as in a Synod at Rome, in the year 1706. to conclude resolutely, Quòd liceat Papae Imperatores deponere, that it was lawful for the Pope to depose Emperors: and, quòd à fidelitate iniquorum subaitos potest absolvere, that he could discharge Subjects from Fidelity and Obedience to wicked Governors. These Conclusions granted, no Government can be secure.  
And as for the Moderators objections, or exceptions, against the Oaths of allegiance and Supremacy, and that of Abjuration; If the Pope should contrive one of the same kind, or the Council of Trent but have sent abroad such a Canon; it may be presumed, the Roman catholics would( with as much obedience) have received such an Oath, and digested it, as others do, where they conceive the Power of sovereign authority to impose such obligations.   

CHAP. XVIII.  
IN the last Chapter of the Moderators first Part, a Conscientious way of serling Religion is proposed; where, to gain some opinion and favour, Mr. Birchley still harps on the word Conscience, which is a good word, if not ill used; and then propoundeth a Collection of a body of Articles of Faith, as if all the English, generally baptized into the Articles of the Apostles Creed, were now to seek new ones, from the Council of Trent, or the Assembly of Presbyters. And as the matter proposed, is a way to the very dissolution of the Articles of Faith, and to shake the found●tions, so long since laid; so is the direction following, page. 47, That every one that will, may propose and discuss those difficulties he meets with in Gods word; which motion, if once granted, that quilibet dispute de quolibet, besides heresy, Blasphemy, Impiety, and Atheism, a general Confusion must needs follow. Which inconveniency, the egyptians( though Heathens) foreseing in their State, ordained, That though they tolerated several Religions, yet all things were kept in quiet; because the People were under●* subpotenti Domino, a mighty force: a quia mutuò 
Jus. Lips. lib. advers. Dialogist.  se non da●●narent, because they were not permitted to dispute, or rail at one another: 3 quia nullae illic publicae Conciones, nec Flabra, atque incitamenta turbarum, because they were not allowed public factious Orations and Sermons to stir up the giddy multitudes. And if every one should be permitted to dispute and determine his own questions, and opinions, there would be every day as many new faiths, as fancies; and no end of vain and unprofitable dissensions: so that Mr. Birchley aims, by this argument of Liberty, that all Articles and Points of Religion may be unraveled and unsettled, that the Arguments of the Church of Rome may prove the more forcible and prevalent, when general disputes are once admitted to every singular sense and opinion.   

CHAP. XIX.  
IN another passage of the same Argument, the Moderator quarrels and girds at the Lawyers, telling them, that they make shuffling and hypocritical distinctions, page. 46. to deceive the common people, whose simplicity, and innocency, they easily beguile, by pretending that none are Executed for Religion, but for offending against the Laws; and then Master Birchley grows fierce, and cries, What can be more palpably false or devilishly malicious, than this? but the Lawyers will justify the Argument, that the English Subjects are not Executed because they go out Subjects, but because they return not Subjects, taking orders from the Prelatical power of Rome, whereby they vow obedience to their spiritual Superiors, and to the See of Roms: here is a change of their natural duties from one sovereignty to another; so that if the case be rightly stated, it is plain, that against the Law of Nations, of Reason, and Municipal Laws of a country, the English Subjects becoming Romish Priests, Rebus sic stantibus, are great violators to that sovereignty to which they owe natural loyalty and obedience: And Supreme power( as all the Schools teach) is not a Communicable quality. Besides this Charge, It is not merely for Religion the Popish Priests die, but( if the laws be executed in that kind) for putting themselves into a prohibited capacity, and then, into a busy activity, of seducing the people to obedience to a foreign Power; which, as it is a great part of Irreligion, so is no less than a violation of sovereign Laws, enacted to the contrary, and so( the Lawyers can tel the Moderator) High Treason; And though the penal laws in this particular may be too sharp, and, it were to be wished, that some other remedies of more mildred temper were provided, that the English Subjects might not become Roman Priests; or if they be so desperate and resolute to return, and so to seduce their fellow Subjects, that they might be punished otherwise than by death: Yet, though the Remedy be never found out, I shall not like M. Birchleys Optio, and wish,( though written in great Letters,) Anima mea sit cum Jesuitis. But if he like that Prayer, let him enjoy it without all envy, or emulation.   

CHAP. XX.  
IN the 53 page. the Moderator hath a fling( and not without just cause, and herein we agree) against the violent, and therefore short dominion of the Presdyterians, saying, that never were more cruel toriurers of the Conscience than they; never a more tyrannical Tribunal, than their Jure Divino Assembly, and Classical Inquisition: The Author might as truly apply all this to the Papal Tyranny, and have done no Injury to Truth at all.  
The Moderator closeth his first Part, page. 54. with a prayer for a General Act of Conscience-Indemnity: which, if once granted, it is not to be doubted, but Mr. Birchley and the Papists would be as high in their demands, as they seem now hutnble in their supplications.   

CHAP. XXI.  
THe first Part of the Moderator thus impartially examined, and the bottom of the business sounded: The second may more easily and swiftly be waded over: In the third line, page. 55. the Author pretends to light, which the Lord Christ hath infused into his soul: then publisheth to the World his humbleness of spirit, and then( Jesuit-like) offers, and dedicates his discourse to the gracious Redeemer of Souls. If there be true humility where there is such self-oftentation of light infused, and a noise of all humbleness of spirit, the meekest spirit may, without him, easily judge; the rest of that Prefact: hath little more in it, than a continuance of self-flattery. page. 56. where the Papists apply the marks of tenderness of Conscience in themselves, and tenderness of Spirit to others; but with what truth this is spoken really, let the Moderator himself be Judge: who in page. 44. brings in an example of the Privernates, an ancient People of Italy, who having rebelled against the Commonwealth of Rome, and being almost quiter reduced by force of arms, dispatched Embassidors for terms of Peace: The Senat stexnly asked them, what new Peace they could expect, who had so insolently infringed the old? To which they stoutly answered, we must now take such conditions as you please to give; if they be moderate, you shall find us faithful, if too heavy, we shall observe them onely till we may safely break them. It were an injury to the Moderator, to leave out a tittle of this Story: wherein, by the example of the Privernates, he sheweth to the life his own Picture, as well as of his Popish brethren; with what light they are infused, with what humbleness of spirit endowed, and how resolved to shake off all burdens they judge too heavy; and violate all obrigations, which they will observe no longer, than till they may safely break them.   

CHAP. XXII.  
AFter the Preface and Introduction to the second Part, the Moderator( page. 57.) recites Petitions of some well-affected in the County of Leicester, and of some Churches in London, but to what purpose, it much matters not. In the 58 page. he proclaims, that he waiteth on God in humility of spirit, and presently after undertakes to clear the Papists of all obstinacy, and nonsubmission to the present Government, by representing an humble Petition of the Roman catholics to the House; and then adds his Explanation and sense of their Humility, Civil Society, and Consistency with Civil Government: And then sets down a platform of their belief; but that being not done according to the Canon of the Council of Trent, the Moderator surely much forgets his duty, or else giveth himself a large dispensation for his present advantages. From hence he wanders to a persuasion that many Papists of considerable quality are now in London( as he is informed) who are agreed in an explanation of what they believe concerning the Popes undervaluing, and overvaluing of the Church, Invocation of Saints and Angels, Worship of Images, their opinion of Merits, of Justification, and of the moral Law. These are questions of very great weight and consideration; and surely the Moderator is too bold, to tell the world that some considerable Papists now in London, would undertake to explain and determine their private sense and judgement, in points so exceedingly controverted on all sides, by the greatest Professors, and Universities: Besides this Report is surely an injury to the faith and modesty of the Gentlemen, who have such obedience to their Church, as they presume not to differ wi●h the weakest Canon of the Council of Trent; which, as it determines resolutions of Faith, in many of these questions, so it strictly requires belief to them under an Ana. thema, and a Curse.   

CHAP. XXIII.  
IN the 69. page. the Moderator resumes to affirm, That many Papists were smar●ly punished, for not taking the Oath of allegiance, and peremptorily concluded, That none were punished for not observing it: which is a strange affirmation, and cannot be consonant to truth, if he had observed the proceedings in Civil Courts in times of Peace, or the many evils of the late Civil Wars; in another place he saith, The utter ruin, which now ●ndangers the Papists whole estates, proceeds solely from their performing to the late King that service, which he called allegiance; and yet page. 18. of the first Part, he saith, That many Papists never did bear arms at all, but only sculk'd in the Kings Garrisons for better security. Immediately after he pr●ss●th to any indifferent judge to determine,( but upon suppositions neither proved, nor granted) 1. That the Papists believing all the holy Scriptures of the Old and New Testament,( And yet the Lay-Papists are not permitted to red them, sine permissu, nor the Clergy to receive a Translation, nor to believe a word, but as the Church of Rome believeth, be the doctrine never so palpably dangerous, and erroneous;) besides, how is it true, that the Papists believe firmly all the holy Scriptures of the Old and New Testament, when they prefer Tradition of their Church above Scripture? and give equal authority( as Bellarmin, and others) to verbum non scriptum, as well as to the holy Scriptures penned by the holy Prophets and Evangelists? 2. The Moderator urgeth, That the Papists worship and adore onely one God, and that is otherwise proved, in the Tract of their Adoration of Saints and Angels. 3. He urgeth, that they rely on the sole mediation of Iesus Christ; and yet in all their litanies, and at their daily Masses, they invocate Angels and Saints, and Martyrs, and Confessors, and Virgin●, as Mediators for them; and pled their Merits in the close of the Collects of the several Saints dayes, as it is evident in the Roman Breviary, and the Office of our Lady.   

CHAP. XXIV.  
IN the next passage ( page. 77.) the Moderator sets forth his diligence, and attendance at Haberdashers Hall; wherein he sheweth his Active curiosity, in prying into those passages which perhaps may least concern his superintendency, and page. 78. he concludes, That the Oath of Abjuration is not only against the Papists Consciences, but against the National Laws; in which Retortion, the Moderator seems, not only to strike at the matter and truth of the Oath, but likewise at the Authority of the Imposers, who require obedience to it. And after these Objections, reckons up( as he calls them) the undue proceedings against divers Papists, as Mr. Robert Knightley, Mr. Parker, Mr. James Hanham, and others, and then tells a story of Sir Richard Minshall, and Dr. friar, &c. who have taken the Oath of Abjuration, and become outward Conformists; and in this Point the Moderator dives so deep into the Conformists hearts, as to conclude, probably they did not comform out of any Conviction of Conscience, but rather against Conscience, merely to save their Estates from Sequestration. This Censure is severe, and against the Moderators own Rules, who pleads so much for charity and tenderness of Conscience; and, that Religion is an intrinsical act betwixt God and the Soul. And though Sir Richard Minshall, and other staggerers and turncoates in Religion( bending out of selfinterest) deserve no apology, nor excuse for their sickle, or rather subtle alterations; yet why may not Sir Richard return as well to the Religion wherein he was bapriz'd, as fall from it to the Church of Rome, for personal respects; and after a taste of his errors, love the truth ever better? The Moderator is equally, or indeed too censorious; in the unfortunate death of Mr. Henry Compton, attributing the desperate end of him( slain in a Duel by the Lord Shandois) to a straining of his Conscience to too much compliance. For, though Duels be sinful and damnable undertakings, condemned by all orthodox Churches; yet it is a secret not revealed to the Moderator, that certainly Mr. Compton was slain for leaving the Church of Rome; It being a true Rule in Divinity, That ( privata peccata saepiùs puniuntur per flagella manifesta,) Private sins are often punished with public stroke. And as for the Application of those words, Sanguis Martyrum est seemen Ecclesiae, only to the Papists, pretended to be persecuted in the two islands of Japan and England; it is an appropriation too strict and narrow; For as the Primitive Christians knew not the Name of Pope or Papist for many hundred years after the Apostles dayes; so, at this present, many thousand Christians in the world suffering under bloody persecution, comfort themselves in their Martyrdom and patience, and( though no Papists) conceive they have a right and share in the Application of those words, that The blood of the Martyrs is the seed of Gods Church.   

CHAP. XXV.  
FRom these personal observations, the Moderator digresseth to the composure of a Legend, and reckons up how many Romish Priests have been executed at Tyburn, York, Dorchester, and Lancaster, since the year 1641. and how many have died in several prisons. In which List and calendar, he only remembers, how many English Subjects( after a breach and violation of many Municipal Laws of the Nation) have hazarded their own lives, by a wilful breaking of those penal Laws, which so much threatened their Liberties and lives; if after their taking of Romish Orders, and an ultimat submission to the Popes Supremacy, they adventured to return into these Countries, and here become active seducers of their fellow-Subjects, from their just and naurall obedience.  
This Legend of Romish Priests is garnished with a Catalogue of Romish Converts, which the Moderator presents to all the world( as a more eminent spectacle of future Romish hopes) and to invite other to that Church in these staggering times: In number the Converts are reckoned twenty, with, &c. A great Lady leads the way.  

1. The Countess of Denbigh  
2. The Lacy Kilamekin  
3. The Lord Cottington  
4. Tho: Vane, Dr. of Divinity  
5. Hugh Pawlin de Cressie  
6. Sir Marmaduke Langdale  
7. Sir Francis Doddington  
8. Sir Theophilus Gilby  
9. Mistris Bridget Fielding  
10. Doctor Thomas bailie  
11. Doctor Cosins only Son  
12. Doctor Goff  
13. Mr. Peter Glue, of balliol College in Oxsord  
14. Mr. Rich: nichols, bachelor of Divinity of Peter-house in Cambridge  
15. Mr. Rich. Crawshaw  
16. Mr. Will: Rowlands  
17. Captain Thomas Cook  
18. Mr. Edward Barker of Caius College in Cambridge  
19. Mr. Temple  
20. Mr. Osborn, &c.    

CHAP. XXVI.  
THese Twenty Worthies are presented as more eminen● Beacons to give light to all their Neighbours, in these days of the many spiritual commotions of the Souls; and are set up in Print on the highest hills of observation, to be more conspicuous, as spectacles of greater admiration. But that the Moderator may not too much increase, and ensnare Popular credulity, by this List of his Romish proselytes, and so gain more Disciples; it is very necessary, as well to examine the lives and interests of these numbered Converts,( as others likewise, whom the Moderator conceals) That( their dissimulations, and seeming sancti●y being sifted) we may hold faith and truth the faster, by first detecting, and then loathing thehypocrisy and pretences to catholic truths and sanctity, of some,( if not all) of these late Converts to the See of Rome.   

CHAP. XXVII.  
BUt before the Examination of the proselytes, the Moderator may know, That although the Papists in England may be under some severities of the laws of that country, yet they are not in such an intolerable and horrid condition at the poor Christians in turkey: where the Grand signor rules not by Conditions and laws, but by his own will and pleasure; and where, not only the Christians Estates, but their Lives a●e at his b●ck, and disposal; and he ●ath not only the choice of their children for his servants and slaves, but for a Turkish education. And although the poor Christians sit down in turkey, resting quiet in a besotted ignorance, or a contented slavery, it is not because they wish not Revenge, and the yoke of their bondage not broken; but because the Sword is over them: and they have yet in memory, the violent and hard usage of the Roman, and Western Christians, who( raising Armies, and marching to relieve their sad condition from the Turkish slavery) proved not Relievers, but Oppressors; and( being amongst them) appeared as great destroyers of their content, their estates, liberties, and lives, as the very Turks and Tyrants, who had so mightily enslaved them, and under whom they enjoyed the security of some hard Conditions. And it is not to be accounted the Turks Mercy, but his Policy, and very necessity, that forceth the Turk to suffer the poor Christians to live in his Empires: otherwise his vast Countreys could not be sufficiently peopled, and the Turk would want both Soldiers for his Armies, and Labourers for his Fields, and want Mariners and sailors; and so be neither able to fish, or trade, or fight at Sea: And though the Christians under the Turk do spin out, and led a poor slavish life; yet, God forbid, that ever Christians should swell to that Tyranny, and cruelty one against another: And yet Civil and Christian Policy hath ever approved of sharp Laws, to require exact obedience; lest by remissness, and to much relaxation, the frames of Government should suddenly dissolve into ruin and confusion: From this consideration, have the number of the Penal Laws daily increased, to bind, and faster to incorporate the nerves and ligaments of politic Government; of which, the Moderator hath collected some into a Schedule, and presented to the Committee for the regulating of the laws, as far forth as they have any influence on Recusants, and Roman-Catholiques.   

CHAP. XXVIII.  
THe Moderator closeth his second Part, with Motives, Considerations, Reasons, and Proposals of the Roman catholics; which need no answer nor examination, more than of the Reader in his transient perusal of them; as having been Cases formerly stated: And as for those places of holy Scripture, quoted in the conclusion, mat. 18. 23. 1 Kings 19. 11, 12. Mat. 5. 44.  
It is agreed on by all Christians( on all sides) that being rightly interpnted, and rightly applied: it is most true, that Christ hath given and forgiven us ●en thousand talents, and therefore we ought to forgive our fellow servant an hundred pence. And it is as true, that the Lord was not in the great and strong wind, &c. but in the still and small voice. That we are to do unto others, as we would that they should do unto us, that we should love our enemies, and bless them that curse us: And it is to be wished, that as these places of Holy Scripture, are alleged by the Moderator for more meekness, and tenderness of one Christian towards another; so the Papists would be examples in the practise of these holy duties: then, there needed not any erection, or use of Romish Inquisitions in the Popish Territories, nor any disturbance, by his fulminations and thundering excommunications abroad.   

CHAP. XXIX.  
THe Moderator thus viewed over in general Considerations, it may be now seasonable to take a stricter view of his Legend and Romish proselytes, and to find them out in their most abstruse, and darkest paths: it cannot be amiss, but to the purpose, to observe how active, cunning, and resolute the Romish Priests are in their seductions and tamperings with their fellow Subjects, against the laws of their country, and therefore more justly liable to Punishment.  
The Lines of these politic Emissaries, and their Instructions are fixed at Rome; but they are stretched and drawn, into most parts of the Christian, and Heathen world; where these busy Flies are whispering their pernicious infatuations, and smooth delusions.  
And now, that the deceived multitudes may not be longer hooded and masked, by the Art of these glozing Impostors, it cannot but be useful to these times, to observe, what advantage these labourers promise to themselves, and what a liberal Harvest( as they now confidently boast of publicly, and boldly brag off, and tell the world) they hope to reap, very shortly, in England, Scotland, and Ireland; and to this purpose, as these Sophisters are most pragmatic and confident in their discourses, so are they nimble and swift with their Pens, filling the Presses with printed Books of all kinds; that may either exercise or delude the courteous Reader, or greedy novelist, to a deviation( if possible) from his old Principles in Faith and Religion, formerly professed: Their business consisting chiefly, not in calming, but inraging the angry Seas, and present troubles; wherein, if the Church of England prove a wreck, they despair not, but that of Rome shall quickly be Predominant.  
These dissemblers, like the lying Greek,  
Fidens animi, atque in utrumque Paratus,  
Seu versare dolos, seu certae occumbere morti.  
Sinon. in Virgil's Aenaead: 2. can make loud out cries against their own countrymen, and swear, and forswear, prate, and lye, and endure the adventure of any misery or tor●ute, to perfect, and effect a desperate plot, and thereby to set a City, like Troy, or a whole country, and Kingdom on fire.  
Nay, in a considerable design, these bold undertakers, like that false Persian, Zopirus cum semetipsum flagis ●aecidisset, n●soque& auribus mutilatis, Babylonios circumvenisset quibus sidem ei adjungentibus prodidit Dario urbem: saepiùs est ex Dario auditum, mall se integrum Zopirum quàm centum potiri Babylonibus. Plutarch. Apotheg: can torture and whip themselves, cause their own noses and ears to be cut off; and( in deep dissimulation) not stick to rail at, and accuse their own King or State, their own Generals, and Commanders; and not think it amiss( if to drive on their end) to call the Pope, Antichrist, and Rome, the Scarlet Whore: Provided always, that this dark and hellish hypocrisy, may inveigle credulity, or gain proselytes, and erect higher, and enlarge more spaciously, the Towers and Territories of the Roman Prelacy.  
In this design they spare no cost, nor fear any danger, if any adventure or endeavour may raise, and elevate more sublimely, their monstrous and ambitious head: And having now( as they boast) put on their work to a very possible Conclusion( the monarchical power in England, being so abased and extenuated,& the Hierarchy of the Church, and Episcopal Orders so much shattered and disgraced, and the two Lamps and Lights of Learning so puzzled and dazzled) they 
Cambridge, Oxford.  begin to magnify themselves, and glory in their Iniquity. And the Pope hath already  told the world, That Ireland was Insula Sanctorum, an island and country of the Roman Saints, and a part of St. Peters Patrimony; and they vainly and falsely prophesy, That England and Scotland shall not enjoy Peace, until both Countreys return to the obedience of Rome, and render their choicest First-fruits, to support the pride and grandeur of the triple Crown, and help more richly to embroider the glorious across on his Holiness ●lipper.   

CHAP. XXX.  
To compass these Imperial ends, and high thoughts, the polts in Ireland were first laid in deeper acts of bloody cruel●y and Mass●cres of the poor innocent Christians, professing their Faith and Religion, according to the Orthodox reformation of the Church of England, and the horrid murders and devastations( committed there) were aggravated with the sting and venom of Romish bulls, Curses, and Excommunications: which( though they reached not the souls of the innocent sufferers) yet thrust their persons into such an odium, with all of the Roman catholic affections and interests, that the poor creatures were almost devoured, and swallowed up by barbarous cruelty in a moment, their lives and fortunes being suddenly made a prey by the bloody and ravenous Wo●ves of the savage Country. To countenance the bitterness of these proceedings, a marshal fiery Nuntio was sent from Rome, who brought with him as well S. Pauls Sword, as S. Peters Keys, born up with the Popes Commission, to burn, and kill, and slay all opposers of that usurped Authority. In this heat the Italian Jehu marched furiously, kindling all Ireland into a hot combustion, and conflagration, prosecuting the integrity of loyal obedience, with the most prodigious violence of hostility, and a most merciless War. The breath of this venomous Hydra being too hot, and violent, and( at length) his pride and insolency gowing intolerable to the very Roman catholics of the Kingdom, a self-division fell amongst the confederate Roman catholics themselves; which grew into so hot a flamme, that after the factious bickerings of some parties, the turbulent Nuntio withdrew, and( entering aboard his frigate) fled to Rome, to give an account to his scarlet Masters, of his bloody endeavours, and ill success, in Insula Santorum, as Ireland was termed: But the Serpent left the dregs of his venom and poison behind him; which hath broken forth into the continuation of most barbarous, and unheardof cruelties, perpetrated and acted by a company of ambitious, ignorant, false, traitorous, Popish prelates, and Clergy; who have waded as deep in Treason, Blood and villainy, as their besotted brains, and stupid, and seared Consciences could device, and prosecute. These false, dull wretches( having minds onely set on mischief) nourished the seeds of their rebellious enterprizes, with rapine, murder, and blood; and( being neither persons of honor or worth, nor regarding their Faith, or Oaths to God or Man, and being destitute of courage and valour, art, wisdom and policy, to acquire their unlawful and foul ends) they continue onely famous and notorious for their impieties; as having seduced many ignorant people, to become Murderers, Rebels, and Traytors, and have wilfully delivered up themselves, and their own country to ruin and desolation, to wretched and endless miseries; where the English Sword is not likely to be put up, until the Irish Woods are dressed, and their traitorous Bogs dried, and drained to obedience& power of lawful sovereignty. This fire was more violent and raging in Ireland, when the Popish Clergy, and confederated Romanists hoped by force, and power of spiritual sulminations, and marshal terror of fire and sword, to remove all English claims and interest in that country, and in a moment to devour, and swallow up all the Englsh Colonies and Plantations. But the Roman Agents walked in England and Scotland, in more obscure and secret paths, having dark-lanthorns in their hands, screwing on their advantages, with pretended arguments of piety, whispering their refined Counsels, with oily flattery, and insinuation; pleading with plausible fallacious demonstrations, the certainty of Popes infallibility: as if( undoubtedly) S. Peters Successor; and so his sanctity, head of the catholic and Universal Church, because he was Patriarch of that of Rome. But these common to picks are not arguments used to any, but those who have wide swallows, and strong digestions: They apply other Pills finely gilded, to weaker tempers, and steal into their opinions and fancies, by gentle degrees and applications; and rather than not to prevail, they will get up, and walk on Presbyterian stilts, ride on the shoulders of the severest Opiniators, Sectaries, and Humorists; and mimically preach and pray, whine and sigh, whisper and rail, and bawl, changing into any notes and tunes, to make others skipp and dance after their Roman pipe; on this score, they look one way, and row another, encountering contrary winds and waves, to get to the steps and stairs of their expectation: And they conceive their business highly advanced, their progress great, and their gain not a little, it they can but seduce and delude credulous Novelists to a dislike of that Religion wherein they were first baptized, and seasoned in: and if they come so far as to shake the foundation, or to cause any to stagger, or totter from their first Principles, they conclude their own work half done. With such fallacies as these, have the Roman Foxes( clothed in Lambs-skins) devoured many harmless flocks in England, Scotland, and Ireland; having found out the way, by railings, and popular scandals, to smite and wound the vigilant shepherds, and then to disperse and scatter the poor Sheep; in which amazement, and strange dispersion, many have run into Atheism, or desperate impieties; some have fallen into an Indifferency, and a fit of could Newtrality; and others( cunningly fetched over) have staggered and tumbled into the 'gins and snares of besotting Popery; who( now revolted) have the opinion and names of learned Clerks, or hopeful Saints: But if the List, and Legend of the warping Revolters be well examined, and their aims and ends impartially scanned, it is very apparent, the Apostates of this kind are either strangely benumbed, in doting, and besotted ignorance; or most unworthily transported with the hopes of gain, pleasure, or power in another Church, which is full of error, danger, darkness, and superstition. But that neither the ignorance of some, nor curiosity of others, nor the peevishness and protervity of many, nor the avarice and ambition of most, may prove prevalent examples, to seduce and invite any more to follow their dangerous courses; it will not be time illspent, to red the new Legend of these later times, set out by Mr. William Birchley, and to view, and character the vertiginous Temporizers; whom, either the breath of Persecution hath driven and affrighted, or private interest of plenty, preferment, and Pensions, or ease and safety( in a a strange country, or at home) hath tempted to run to Rome. and to quit and forsake their Mother Truth, and sound Religion.   

CHAP. XXXI.  
A Discourse that cannot but be unpleasant, and very unwelwelcome to the capritious Revolters; but when the aims are only to vindicate abused Truth, and to preserve the grace of per. severance in the profession of it; the Apostates must not judge the rules of Charity violated, if their lives and interests be more narrowly ript up, who have so maliciously and venemously fallen off from Truth, and so irreparably scandalised and reproached their Persecuted brethren; and for private ends, so desperately hazarded their own Salvation.   

CHAP. XXXII.  
LEt an old Chevalier( a Batchelor-Knight) led the way. Sir Toby Matthews, who was the disobedient Son of a most learned, 
S. Toby Matthews.  and most reverend Arch-bishop, his Father. This Metaphysical, Alchymistical Traveller( long since) found out an easier way, by adulation, and Court-flattery, to get and gain, than by plain dealing; and that the streets of Rome were more smoothly paved for his purpose, than those of the City of York, or the Kingdom of England, and that the Policy and maxims of that Church of Rome, afforded greater helps and advantages to thrive cunningly, than that of England. According to the rules of greatest possibilities, this Rook builds his nest, and frames his designs; and finding his hopes in a more thriving expectation by his Inclinations and Resolutions to Rome, he quitted suddenly his Mother-Truth, and was easily tempted to rail at his own worthy Father, as an old Dotard, or ignorant heretic, or a perverse schismatic: And having taken the boldness once to dishonour such a venerable, and near Relation, he cares not how maliciously he spits at, and abuses all others, who would not admire his pretences to knowledge and experience, or not rashly submit and comply with his new opinions, and temporising profession. And, as he hath no language, but gull and vinegar, for those who sided not with him, so he hath no drops( flowing from his deceitful lips) but what were sweetened and sugarcandyed in gross dissimulation and flattery, for his deluded benefactors, and patrons; with these false Pendents, and counterfeit Jewels( Pedler-like) he addressed to many Courts, and to some persons of greater quality, both in England, and other Countreys; where he met with Ignorance, he laboured for admiration; where with great parts, and knowledge, he presently became an adoring Parasite: His Conversation was( for the most part) amongst Ladies( the weaker vessels) on whose softness, and facility to nobleness, and bounty, he hath gained much, and made great use: perhaps, he would pretend to some petty secret in physic, and by this discourse, get a gold Watch, a Ring, or some such honourable toy, and reward of Flattery. His Craft and Genius guided him always to adulteress to such places, and company, as were rich and plentiful,( a very dream of Pharaohs lean Kine being able to scar, and terrify him out of his Wits;) where by a continual distillation of Flattery, he would work a hole( at length) in a ston. In this course of base insinuations, Sir Toby hath got some store of gold in the several Courts of Rome, Spain, and England, to keep his old could Age warm. In Rome he chiefly adores the Pope, and( in a cunning subordination) then the crimson Cardinals. At brussels he highly applauds the catholic King, the Archdukè Leopoldus, and some benevolent great Dons of Spain; Every Court of every kingdom and and country, gives a new relish to the Knights tongue; which like an exact beam of an excellent pair of scales, is easily turned with the least golden grain of profit, and advantage. Sometimes he acts the part of a cunning Broker( but in the Dark) and motions( perhaps) a very rich Cabinet, or a svit of noble Hangings, a fair Bed, or some rare jewels to be pawned, or sold, and if the motion succeed, he very carefully licks his fingers on both sides: He puts( often) at the mystery of occult qualities, and would make the World believe, that all his remedies are probata; he hath gained something by persuading to a lotion and bathings of the head in could spring-water. This Leech sucks strongly, wherever he meets with a full and liberal vein; he loves( like a Silk-worm) to be finely clad, and daintily fed, and as long as he can have the sweet air, and delicacies of warmer Countries, he cares not how freely he rails at the plainest Truths, maintained and professed in the Northern Climates, hating any thing that may disturb his ease, content, and plenty, as much as a rich Merchant doth a Storm at Sea, or a lazy, timorous Officer of War, an Alarum in a good Quarter on shore. This Knight deserves to led the way in the Legend, and( a 100 yeers hence) may chance to creep( as a Saint) into the Roman calendar, for ●urning Papist, and for great miracles done by Flattery.   

CHAP. XXXIII.  
ANother strangely-Metamorphosed Gallant follows; who, for some eminency and note, deserves to be ranked in the second place( if not in the prime, and first) of the late Lapsarians to Rome; And he is called Mr. Walter Montacute, or if you now please( according to the last Translation) Father Abbot. Who 
M. Walter Montacute  had ●ver thought to s●e such a wild English Plant, become( as he esteems himself) so tall and strong an ●ak and pillar of Rome? and such a glistering Reveller, a subtle rich Abbot in France? This Gentleman( whom all his Acquaintance knew to be double died in the vices of the times) surfeited daily in the luxury and plenty of the English and French Courts; restraining bis Lust and Appetite from nothing that might please his Fancy, or gratify his S●nsuality: This blazing Comet finding no influence so warm, hope●ul, and proptitious, as those beams which shined from the favours of Rome, easily persuaded himself to embrace the motions of another Religion; and if by those stairs he could climb to a glorious support, or plentiful condition at home, or abroad, he resolves, as indifferently, to say adieu to the true Religion wherein he was baptized; as to the last Mistris he courted, and for ever disobliged, with unchaste and violent importunities. This Court-Rat finding the Ship( wherein he sailed) very old, and leaky, and a Royal house ready to fall, cunningly withdraws to save himself, and after some closer Retirements( in his Cabal, with his Romish advisers and friends) he publisheth himself in Print by their help, and sent his Book of Miscellanies into the World, to make the People believe, what a pattern of Piety, and Saint he was like to prove; by this means( he conceives) he is more valuable, and becomes more capable of Preferment in a warmer Climat; and because formerly known in the Court of France, and not a stranger to Cardinal Mazarine( chief Minister of State in that fair Kingdom) he designeth to mount to some preferment, by the Cardinals power with the Queen Regent: and to make his possibilities less difficult, and himself more notorious and famous, he conceives it a securer, and more easy way to promotion, rather by service at the Altar, than in an Army, and by being an ecclesiastic, than an Officer in the Field: And in this consideration, he changes his Courtly dress, of fluttering in Gold and Silver, into the robes and habits of a grave Clergyman, his long Sword, into a long cloak and Cassock; And( the hopes of the English Court, her plenty& glory being so strangely dispersed, and shattered, so suddenly vanishing) Mr. Walter conceives it high time to run to Church, and cringe at Mass, as a Secular priest; to which Office he encouraged himself, by the Rents and Revenues of a rich Abbey( which he now possesseth) worth seven or eight hundred pistols, per Annum. And this petty morsel( being as considerable as the Annuity of an ordinary younger Brother) serves( at present) to stay the Gentlemans stomach, who( doubtless) feeds his further Ambition with the hopes of the Bishops mitre 
M. Montacute now elected Archbish. of Anch. in given. , and then it were a shane for the politician to despair of a Cardinals Cap. And now, having looked on this Picture by a true light, and observing his double Apparition, of a reveling Courtier, and then exchanged into a Secular Priest, what can we otherwise judge of these transmutations, more than that Mr. Montacute was formerly a vainglorious, shining Ruffler, strut●ing in Silks and satins; and that( at present) he walks in a more dark, grave weed; under the umbrage whereof, he insinuates, flatters, and persuades( like Sir Toby) where he cannot domineer and tyramnize.  
This great zealots devotion consists much in vomiting his malice against that Church and Truth, he never well understood; he is a very Active seducer of young Gentlemen( otherwise catechized) to his desperat new Principles; and he hopes to be better preferred by the Church of Rome; by becoming a Countenance and Patron to those who have weakly or wilfully Revolted 
As Mr. Dean of Peter-burghs Son, and Mr. Doct. Lewis two Sons, and others bread at Paris.  from their duty to God, and their Parents. He could device a malicious exception, That no English strangers should finger a So●'s of the French Clergies b. nevolence, but who were Roman catholics; by which clause, some were( and those of his own country) almost famished, and forced to great extremity, 
George bows, who slung himself out of his chamber, and dyed with his fall, into the Foss at the Louvre at Paris.  others were plunged into disperate resolution, using violence on themselves; and by this pragmatical extremity, some others were seduced( for a better proportion sake) to renounce( at least complacently) their Religion, and therein, the quiet of their own Conscience. These proceedings have no taste of Piety in them, and neither relish of honor nor honesty; and if by such works the Abbot get a bishopric, and by such degrees, creep( at length) into the Roman Legend, it is no w●nder if the Saints of Rome so exceedingly multiply: such a president as this( well looked on) cannot stagger, or shake, but rather fix, and confirm a poor Christian in the principles and maxims of ●●ue Religion, whence avarice, security, and ambi●ion, hath( most probably) seduced this changeable, and temporising Humorist.   

CHAP. XXXIV.  
A Third eminent apostate and false Brother, is an infamous 
Mr. Doct. Goff.  Companion, one well known in many Countreys, and notorious by the name and title of Mr. Dr. Goff; a vaporer, who hath been an impudent stickler, and infinitely pragmatic ever since he was but pen-feather'd, and but a School-boy: At length( having passed some time in the University of Oxfora) he rambled into the Low-Countries, where his Puritanical education made way for his preferm●nt, to be Chaplain to Colonel Veres, and afterwards( if there be not a mistake) to Colonel Gorings Regiment; in which relation Goff( being an apt Scholar) learnt quickly all the ways, and sharking humors of the Camp, and understood nimbly the Souldiers social debauchery, as well to drink and drab, as to preach or pray. Out of these employments( having got acquaintance, and some experience of travel) he wound himself into the favour and knowledge of an eminent Court Lord, and now( like an Essex hop) having got an high pole to climb up on, he got the honor and degree to be a Doctor of Divinity, and the Kings Chaplain, and being( according to his obligations) a sole creature of that Lord who so much favoured him, Goff was admitted to some Transactions of secrecy, employed in travels, and sometimes transmitted as a minor Agent, and Amvoy) from England to France, from France to Flanders, from thence to Holland, and other Countreys; but if his person, his parts, his progress, his conversation be looked upon by judicious and charitable eyes, this mountebank, and State-Emperick, will be found out to be nothing but an empty juggling Impostor, who hath used all the ways of cheating and sharking, to cousin, and gain some profit and advantage to himself. In the Army, and Winter quarters and garrisons, the Officers and Soldiers loathed the pride, lasines●, and inconstancy of their rude, fantastic, and insolent Minister. In Roterdam, and other Burgher Towns the coy young Dames, and Fray Freisters made outcries( as they had at Elversluce in Holland) and complained of the unruly Doctors rampant and salacious humors. At the Hague( having kept a tempest of debauchery with some more Noble, and less-offensive Gallants) he was kicked and thrasht, beaten black and blew, thrown into the fire, and had been out of the window, and his neck broken for his beastly steadiness in his drunken fits,( wherein he had provoked, and abused so many honourable persons) if the goodness of some( in tenderness to that coat and profession which he hath now so shamefully scorned, and renounced) had not preserved the brute, from being burnt, or killed, or knocked in the head: Out of this nasty pickle( his brains a little settled) he crept like a Water-Rat, in the dark, from the Hague to Antwerp, where( skulking with the scar; and marks of one of his Companions spurs in his face) he got a Chirurgeon to plaster his countenance? And( after some time, having well paid for his Cures) took his journey towards Paris, with as much confidence as ever; but there meeting with much derision and scorn, Goff was much slighted, but that which most deeply strook at the root of his preferments,( and more troubled him( as appears) than any sin or shane) were the pious checks of a most venerable and heavenly Divine; who zealously chid Goff, for his unchristian-like conversation, and those notorious scandals which he had given to Religion, and his profession; at which admonition, or rather indignation, Goff imitated the Crocodile in her tears, and made( deceitfully) some show of sorrow and repentance. But this stream of hypocrisy flowed more easily from his eyes, the more powerfully to deceive his wisdom and counsel, who had so zealously and plainly  told him of his lewd and wicked conversation: besides, Goff hoped by this solemn diss●mulation, and by the Letters and Commendations of this good Man, to have all unworthiness utterly obliterated, and so himself made more speedily capable of an English bishopric, if the dignities of the Church should ever be restored. The hopes of this preferment suddenly failing, Goff quits the episcopal, and embraceth the Presbyterian Interest, and on that score, under the wing of a great Nobleman crept into Scotland, not doubting, but( fishing in all waters) he might at last catch something. As for the Covenant, he bragged, he could as easily swallow that, as crack a Nut; such toys were not to stick in Statesmens stomachs( in which number he accounted himself,) and that Pill once swallowed, he doubted not but to creep into any trust or favour. But the Northern noses quickly smelled the Foxes skin, and knew how to measure( by their own infidelity) that such a false brother as Goff, was not to be affianced, or employed in their Negotiations; hereupon he was quickly dismissed out of Scotland; who in a sullen humour return'd to Holland, then to Flanders, and so to France; where lingering out some time, he received Intelligence of Mr. Crofts return out of Polonie from his Embassy, to whom he procured an address, with some Letters and warrants for Money; but in his journey, projecting chiefly his own ignoble, base interest, he got seven hundred and fifty Pistols into his own fingers: and having so treacherously made a solemn cheat,( for a farewell of his service) of his sovereigns and Masters money, he speedily flunk into the Society of the peers Oratoires, at Paris, and turned Roman catholic; having against honour, truth, conscience, knowledge, subscription, and oaths, renounced the Church of England; and it is the persuasion of many who know this Mouster, that if he were now at Constantinople, he might be easily tempted to be one of Mahomets Mufties, and to turn Turk. In this guise, this juggler and his money have found sanctuary; and this is a Third Stella cadens, wandring Star, who for private ends seems fixed to another Orb, the Church of Rome: but his light is so dim, and influence so dangerous, that none but fools or mad men will follow this Ignis fatuus, who is now cried up for a good man, and a Saint on Earth; out of which Commendations he may creep( in time) to be a Confessor to some Revolted Ladies, if they please to be so simply deluded.   

CHAP. XXXV.  
THe next who follows in the Legend, is a bide of the same feather with Goff, called, Master Doctor Vane; who( timorous Lapwing) was quickly affrighted out of the Nest, and singed, not with the flames, but the fears of a Civil war in England, took wings, and fled to France; where his arrival was much more welcome( to some) for the company of the fair Dame his Wife, than for any admiration of worth or parts in himself, which( by those who best knew him in the Pulpit, or the Schools) were never much admitted. And as for his starting and alteration in Religion, that work is rather looked on, as a fair compliance to maintenance and subsistence,( in these sharper times) than any fundamental cause or ground. Indeed the change of one, who had been the Kings Chaplain,( though but extraordinarily) might cause some noise and notice in a strange country; and the work of Changing being then more rare, cause some pity; and the Romish Priests, and pity, and interested friends, might solicit for the promise of a P●nsion; but all this pretence was only as a bait to ca●ch, and secure the Gudgeon, not to feed him, the Priests and jesuits, who screwed him into their obedience, engaged him to put forth his scandalous libel against the Church of England, which Vane called his Ovis perdita, his Lost Sheep; but with how many falsities that malicious Tract is stuffed, is easily discerned by a judicious Reader: And an ingenuous Man cannot but blushy, that so young, so raw, so illiterate a proficient in Polemical Arguments, who( certainly) scarce ever red one Greek or latin Father entirely in all his life, should so boldly( though with the help of other learned Clerkes) use Quotations, and Cire so many Authors( though impertinently, or falsely) in his late Tract: Yet the apostate( once Revolted) was so heightened with insolency and malice, that he thought no venom strong enough to be spit at, and then to destroy that tender good Nurse, who had received him into her arms, and given him so much innocent milk, and ●●d an unthankful child with so much solid Tru●h; by the fruits of this bitter Roo●,( Vanes present) he prevailed to get some acquaintance amongst Strangers, who( catched with Novelties, and his detestation of that which they hated) became persons interested, to solicit, and petition the Queen Regent of France, for a Pension for the new Convert, which the Court of France easily promised, and importunity prevailed for the sum of one hundred Pistols to be paid; but in the expense and strength of that, the Family was to be considered, and the Doctor was engaged to a Journey and Pilgrimage to Rome, for an unerring Benediction, after the kiss of his Holiness slipper: which made the Doctor so infallible in his Conversation, that he drank freely and daily, the pleasant Wines of the country, to such proportions, that he and his Comrades became the discourse of his own Countrymen, and of the sober Italians. Their money at last growing low, and the Visit made to Rome over, the Doctor returns( as wise as he went) to Paris, where being of no great esteem,( notwithstanding his present of Ovis perdita, his Lost Sheep) the sneaking Wormb is crawled into the practise of physic, hoping by that Profession to gain something out of Patients of all complexions. In this new guise( savouring more of his Serpent, than his Dove) he is now return'd into England, where under the colour of a physician, he is to administer his spiritual pills,& to try how they can work in the veins of his Countrymen. Thus the Theological-Physical Doctor works as he wanders, abusing hippocrates and Galen, as well as the Fathers; but if his pills prove no better for the body, than his rules and doctrine for the soul, his Patients will have no more comfort of his Remedies, than a company of starved Mice, of Mercury of Ratsbane to their breakfast.   

CHAP. XXXVI.  
THe next who fitly followeth in the wooden Legend, is Mr. 
Mr. Hugh Cressie,  Hugh Cressie, whom the storms of Ireland and England have blown over into France, and into another Religion than what he seemed to preach and profess to the world for many years. It is very probable, this discontented, despairing creature, was bread a Puritan, and understood little of the doctrine or practise of the Church of England. In his Apology for his Reconciliation to Rome, he rails mightily against the persons of Luther and Calvin, and the Protestants in General; and through their sides strikes fiercely at the Divines of the Church of England, whom he chargeth falsely, That all of them( contrary to their oaths and Subscriptions) had submitted to the late Covenant, and so abrenuntiated their former obligations and tenets; but how fall, and notoriously untrue this scandal is, i● visible to all mens eyes who live in these sad dayes. In other places of his Book he makes Calvin and Luther, the Fathers and Founders of the Religion of the Church of England, which is a charge equally mistaken, as Mr. Hooker adviseth in his E●lesiastick Policy, and as all men know, who understand any thing of the Reformation of the Church of England, begun in King Edward the sixths dayes. This unsatissied Seeker hath tasted of many waters in divers Countreys, as Ireland, England, Italy, France, and Flanders, and( like a light Bowl) having not been well biased at first, was apt to turn out of the way with the least Rub; his wings could not endure the scorching heats of of a Civil war, either in Ireland, or England, and therefore he composed himself for travel into other Countries; where he did not only change the air and climat, but his mind, and resolulutions of his soul, renouncing ●imorously, and most unworthily his Religion and Profession, and became a Roman catholic, ensnared to that new choice, by the hopes and promise of being to be admitted an idle Drone or Monk in the Charterhouse at Paris, where he might live as warmely, as leapt all over in Lambs skins, and like a Bee in a plentisull Hive, fed with the purest Amber honey. With this golden delusion was Mr. Cressie caught, and so strangely wrought upon to alter Truth for falsehood, Religion for Superstition, and the Church of England, for that of Rome; In this violent fit the deluders insulted on his bad humors,( being predominant at that season) and gave him such physic, or rather poison, as made him swell with venom and malice against primitive and ancient Truth; and in this mode, he not only solemnly renounced the Religion which he had long embraced, but vented much rancour and unt●uth against her; until this work was finished and published, M. Cressie had hoverly encouragements, and hopes to be admitted into the rich, plentiful, warm Orders of the Carthusians, but( his Master-piece of untruth and malice being Printed and published) the Charterhouse Monks were too wise for the new Convert, they gave him leave to be fed with the crumbs of hope, and comfortable expectation, until he was made sure on their side by spewing up, and contradicting his old principles; but that done, they barred the door of future possibilities to such a plentiful secure condition, and his crafty Patrons gave Mr. Cressie then leave to search out for some other Order and Condition, as not fit, nor worthy to taste of the Plenty, or to be trusted with the Secrets of that rich Society; at which news and apprehension, the man was much dejected: but( being so far entred into the intricat labyrinth, as that he knew not how to return) he crept into the Order of St. bennet, and in that weed( working on the good nature of some deluded simplo Ladies) he is with much ado kept from starving, being Priest and Confessor to a petty young Nunnery( now erecting) at Paris. But it is charitably believed, that if this Revolter might have quietly enjoyed his Deanery in Ireland, or his Prebendary at Windsor, he would never have changed his Religion, for a possibility of being a Charterhouse Monk, nor have fallen into the condition of a needy, poor, Benedictine.   

CHAP. XXXVII.  
ANother black Swan of these fickle times, is, one Master 
Mr. Dr. bailie.  Doctor bailie, Son to the late Lord Bishop of Bangor, who set forth that Tract, called the practise of Piety. This fiery Spirit seemed mightily enraged against the humors of these later times: and he did not only talk, and preach, and pray, but took up arms, and fought furiously against all parties, who as enemies, endeavoured, or designed to pull down the mitre, or the Crown. In this Quarrel, he, with violent passion, engaged his person, his fortune, and his friends, and seemed to adventure and hazard all, to protect the Church and the King; But he no sooner entred into the walls of Ragland Castle( where was most certainly great store of Gold and Silver) but the Doctor suffered himself to be new moulded, and the old Lord of Worcester had rich Arguments to enchant this wild Divine to new Principles. The wealthy objects of such great Treasure, as he daily saw, dazzled his eyes, and speedily wrought upon his impressive temper, so that on a sudden, as an ignorant Traveller in a Cross-way, bailie knew not whether, rather to embrace the title of Doctor, or Colonel, whether to walk in a Cassock, or march in a Buff coat, and whether to use the marshal or Spiritual Sword; but the dispute and Combat was quickly over, the great strength and wealth of Ragland, together with the grace and favour of the old rich marquis of Worcester, did so astonish this bare Officer, that his Commission to be a Colonel was very welcome; and to rise from a low needy Condition, to such command and plenty as abounded in that garrison, was an Argument irresistible for his ambition. The Castle being forced at length to a surrender, the Colonel-Doctor was a principal party in the transaction of the Articles of Condition, and the particoloured Colonel( ever taking particular care for himself) so ●ined his Welsh hose, that he was able to see the world abroad, and to travail into France, and so to I●aly, in a profuse and plentiful expense and garb; and having fed his appetite with the delicious varieties of those warmer Countries, he return'd for England again; where( finding no hopes of such a second Garrison, and such silver Mines as were in Ragland Castle) he framed his wit to compose some frothy Romances, and some other light stuff of inconsiderable value: amongst the rest, that which he stiles the royal Charter; where in the tenth Chapter he declares, That the Jesuit and the Puritan about an hundred yeares since, taught, that is was lawful to murder Kings, page. 65: and he reiterates the same words, page. 71. That Jesuits and Puritans taught the world, that it was lawful to murder Kings. In his fifteenth Chapter, the Doctor pretends to prove Episcopacy Jure Divino; and yet page. 112. he confounds the names, as well as the orders of Apostles, Bishops, Presbyters, and Ministers, and concludeth grossly, That the Jus Divinum consisted not in the Episcopacy, but Government; and then saith,( but very erringly) That Episcopal Government, degenerated into Government of Priests, or Presbyters, is a Government Jure Divino: In this, as in many other Points, the Author is mistaken, as an unskilful fickle builder, ●iruit, aedificat, what he rears with one hand, he pulls down with the other; and amongst many stories of his Travels, having freely railed at all the Commonwealths of Europe, at last he fell desperately on the new erection of that in England. Which angry and unpleasing History, provoked strict examination, and the Colonel-Doctors imprisonment, whence making an escape, he first went into Holland, and having rambled abroad much more in in his mind, than he had in his body, at last he declared himself a Roman catholic; And from a hot-brained Rodomontado, he is become a melancholy desperate zealot in the Roman interest, wherein( if he meet with any occasion) he breaks forth, like a flash of Lightning, into rage and fury against the true Religion he preached and professed, and seems ready( like a blacksoul'd Canoneer with Match and Lynstock in his hand) to give fire, and batter the walls of that Church, whereof he was a Member and Prebend; and having no duty, nor kindness for his Mother, he cares not how scornfully he abuses the memory of his own Father, nor disgraces that Order and mitre that yet honoureth his Fathers name and tomb. This new Roman Saint needs no read Letters for his Canonization, his high ranting humour being very legible in his fiery complexion; his looks seem very desperate, as though he had a design to stab some Great one( like Raviliack) with a poniard, or( like another Guido) to attempt some more solemn mischief with a dark lantern, in in another hellish Powder-plot.   

CHAP. XXXVII.  
MAster Crawshaw( Son to the 
Master Crawshaw  London Divine) and sometimes Fellow of St. Peter house in Cambridge) is another slip of the times, that is, ttansplanted to Rome. This peevish sillie Seeker glided away from his Principles in a Poetical vein of fancy, and impertinent curiousity; and finding that Verses, and measured flattery took, and much pleased some female wits, Crawshaw crept by degrees into favour and acquaintance with some Court-Ladies, and with the gross commendations of their parts and beauties( burnished and varnished with some other agreeable adulations) he got first the estimation of an innocent, harmless Convert; and, a purse being made by some deluded, vain-glorious Ladies, and their friends, the Poet was dispatched in a Pilgrimage to Rome, where if he had found in the See Pope Urban the eighth, instead of Pope Innocent, he might possibly have received a greater quantity, and a better number of Benedictions; For Urban was as much a pretender to be Prince, and ecumenical patron of Poets, as head of the Church; but Innocent being more harsh and dry, the poor small Poet Crawshaw, met with none of the generation and kindred of Maecaenas, nor any great blessing from his Holiness, which misfortune puts the pitiful wierdrawer to a humour of admiring of his own raptures: and in this fancy( like Narcissus) he is fallen in love with his own shadow, conversing with himself in verse, and admiring the birth of his own brains; he is onely laughed at, or( at most) but pitied by his ●ew Patrons, who conceiving ●im unworthy of any preferments in their Church, have given him leave to live( like a lean Swine almost ready to starve) in ● poor Mendicant quality; and that favour is granted, only because Crawshaw can rail as saty●ically and bitterly at true Religion in Verse, as others of his grain and complexion can in Prose, and loose discourses: this fickle shurtlecock so cost with every changeable puff and blast, is rather to be laughed at, and scorned for his ridiculous levity, than imitated in his sinful and notorious apostasy and Revolt.   

CHAP. XXXVIII.  
ANd now( in this Ring and Rabble of Turncoats) enters a Saint indeed, and worthy a letter or mark in his forehead; he is famous by the name of Rowlands: 
Mr. Rowlands.  one, who probably was never of any degree in a University; yet( perhaps) had the honor to creep up to be a poor Curat in England. This drunken sot had the luck to reel out of England into France, and to stagger from London to Paris, there to guzzle as deeply in the juice of the Grape, as he had swil'd himself in that of Good Ale. This Fellows head is like an Irish bog, a soungy Quagmire, his brains are in a perpetual Sowse-tub, the pickle is onely now changed from Ale to Wine: This parboyld Rat would be accounted a great Rabbin beyond Sea, did not his besotted countenance betray, and discover his ignorant, stupid, dull soul. This profound Soaker, knows nothing better, than how to swallow and carovie, and( daily ●urfetting) to vomit and spew his noisomeness, which bringeth up with it falsehood and malice: This Buffoon is one of the common scorns of all Civil people, as carrying about him all the signs and tokens of a shameless Sot; his eyes are ready to tumble out of his head; his Bacon complexion is greasy, dropical, and like the jelly of Veal; his breath, and belchings, are strong enough to cause an infection; his clothes stink as nastily as the lees and droppings of a moldy Hogshead, or a Brewers apron: And as the beast hath on him the Drunkards marks, so he hath had their guerdons and rewards: Some of his own companions( tired and ashamed with his foul disorders) having first sowed him in a blanket, have tossed him as a fungus or maulkin stuffed with straw; sometimes they have singed his hair, and otherwhiles set the ends of candles burning on his feet, which have scorched his toes, before the Buzzard could be made to wake, or become sensible. This Secular, studies most in Cabarets and Taverns, is the companion of Water-Merchants, Crochettiers, and Porters; his rest and repose is usually upon benches, and chairs, and stools in petty Tap-houses; unless he chance to creep under some Cart, and get a pile of Faggots to shelter him from the rain. This debauched wretch is ambitious to be accounted an example of piety, presumes to climb up into the Pulpits at Paris, and disputes before the Gates of the petty bourbon, commonly in the streets with simplo weak Hugonots, and doth spit, and froth, and draffle as much nonsense, malice and vanity, as can be imagined; and being Chaplain to Father* Abbot, it is possible for his great worth, this 
Mr. Mountacute.  Monster may get into the Legend; but if such horrid ignorant Asses stumble into the Calendar, it matters not much whom the Church of Rome curses and excommunicates; for schismatics and heretics.  
These several, more notorious Ringleaders, are to be look● upon as persons not of any eminent piety, but of self-ends, and interest; and their company and doctrines shunned, as most pernicious and dangerous; their conversation is very contagious, and their infection hath poisoned too many already, who are reduced and become their miserable proselytes; some simplo men and women having become seduced to stray with these Grand Impostors.   

CHAP. XXXIX.  
TO the number and tribe of these English Revolters, a famous Scot may be seasonably added, Master Simonet, sometimes 
Mr. Simonet.  a great zealous Preacher, and Presbyter of the Kirk and Assembly of Scotland. This bold, brazen-faced dissembler did, with much art and cunning, pretend great zeal to piety, and used a form( too common, and too much now in fashion) of Godliness: under the guises of these holy pretences, Simonet crept ( a long time) into private houses, Conventicles,& secret meetings( as well as the public Congregations) where he wrought much mischief; and with long prayers( in Hypocrisy) devoured widows houses, and committed many vilanies: At length, the shameless confident Scot insinuated into the company of Sir James Hamiltons Lady, whose Husband living abroad, the dishonourable Dame was tempted to lewdness in his absence, and the lecherous Presbyter ensnared the Lady to a base unworthy familiarity; at last, yielding to his unchaste motions, the Lady was got with child by the Presbyter, and most shamefully cast off the obligations and promise to her noble Husband, made in the bonds of Wedlock and marriage. This most sinful and most notorious Accident was quickly and loudly talked on through all Scotland; the Knight( so abominably affronted by his Wife, and Simonet) at last received the Alarum, and news of these particulars, and thought of nothing but Revenge upon the Fornicator and the Adulteress. The Assemblies of the Presbyters were in a great dispute, and could not well resolve, Whether to look on Simonet with compassion, and tender his condition, as a weak Brother, who had been tempted, and so fallen; or else, Whether to stand upon their Assembly Privileges, and to acquit and defend their lapsed Partner; or, if that proceeding might shamefully, and too much irritate the people, Whether Simonet should be punished according to the severity of the laws of the Kirk; whiles these agitation; were in debate, and some public determinations by the Presbyters, Simonet contrives to withdraw himself out of Scotland; and getting beyond Seas, he suddenly takes Sanctuary; and to cover his sins, and secure his person from further danger, either of Sir James Hamilton, or his Brethren the Presbyters, he turns Roman catholic, and lurking in the habit of a Secular Priest, at length he got to be Chaplain to the Archbishop of Corinth, Coadjutor of Paris, and in that service he doth continue his old impudence and villainy, seducing and disturbing; the change is onely this, from a cunning, sharking Scotish Presbyter, he is transformed into the shape of a more impudent, saw●y, Secular Popish Priest; in which capacity, he rails as much at the Church of England,( though with much ignorance, envy, and falseness,) as he did when he was acting the part of a proud, piert, lascivious Presbyter; And this is another such like Roman pillar who is likely to prove as great a Saint on that side the sea, as he was to have been in the Kirk of Scotland.   

CHAP. XL.  
THese great Impostors; like cunning jugglers, have deluded many; Some, as Children, are easily puffed up, and enticed with every trivial blast of new doctrines, and much taken with Babies, toys and trifles; and sometimes, those of elder Age grow doted and deluded. It hath fallen out thus with many wanderers of these times, who affrighted out of their Religion, and perhaps out of England, wi●h the terror and effects of a Civil War, have found out new faces, new fancies, and new resolutions, at home, and in other Countries; where, for better assurance of gaining ease, or the hopes of plenty and safety, they have partend with substances, for shadows, and truth, for errors; vaingloriously concluding into the bargain, that they should get the names and reputations of good Roman catholics.  
The greater numbers of these Converts and Revolters, might yet follow, Men, and Women, subjects more soft and easy, and therefore more fit to be tampered withall, as more thirsty after new fashions, and so more capable of alterations, and the dress a la mode. But a decyphering of them, and their interests, might seem a work too tart and bitter; therefore charity spares their characters. And it is lesser wonder, to see smaller Shrubs scorched and burnt up with weaker flames; when seeming Oaks and Cedars so suddenly fall and tumble down; overturned with the gusts and winds of a Civil War.   

CHAP. XLI.  
THe stroke of Afflictions are very sharp, trying the very hearts and reins; and as they engrave glorious marks and characters in religious Martyrs, and patient Confessors;( who are well grounded in the faith) so their smart lashes, affright, and drive away, to any desperat mutation, the light and giddy humors of unsettled minds: This is a common experience in the History of the sacred Book of God, where Iudas was, as certainly affrighted with the news of our Saviours passion,( and therefore feared his own troubles and Persecution) as tempted with the price of blood, and the thirty pieces of silver, that reward of iniquity. Fear, and Covetousness, are very ill Commanders, and led on many ugly followers; their company is infectious, the design sinful, and the end very damnable. These two capital betrayers of worth and honesty, fear of further loss, and hopes of future gain, inclined Iscariot, not onely to forsake, but to betray his Master; and not only to fall from, but to fall on Innocency itself. There are some other Vipers which attend these horrid Monsters; as, Envy, and Malice, at others, both parts, and fortunes: Ignorance, and thereby a dull uncharitable measuring of others( though of great abilities) by the narrow, scantless, and short cubit of their own imperfect, and ruder judgments; Rashness and impatience, cruelty and detraction, keep the timorous always company; and it is most true, oderunt quos metuunt, men ever hate( though without cause) whom they fear. It is no wonder then, if timorous affrighted spirits forsake, and fly from a Profession, and Religion, which may( for the maintenance of its truth) render the Pofessors, either more miserable, or less secure in their Plenty, and Content. It was even thus in the College of Christs own Apostles, which was dissolved, and they scattered, when the great shepherd of our souls was arraigned, condemned, and crucified: One betrayed him, but all forsook him, and fled, Mark 14, 50. But, except one traitor, who desperately dispatched and hanged himself, Mat. 27. 5. all the other holy Apostles speedily recovered themselves from fear and cowardice: St: Peter, though afar off, yet still followed his Master, and though he sate without, Mat. 26. 96. yet even there was he within the Palace, and when driven thence, he went out into the Porch: though he denied shamefully his Lord with his mouth, yet he manfully defended him with his hand, when he dared to smite off one of the High Priests servants ears. The glorious company of the Apostles, whose souls seemed to have been in deliquio, almost quiter melted for sorrow of Christs Passion, quickly revived at the noise of his resurrection from the Grave; and those, who shew'd themselves less than men, when Christ was crucified, did put on the courage of Angels, when they understood he was risen from the dead; recompencing the failing of their flesh, with the great fortitude of their minds, and the few minutes of fear, with their whole age of better resolutions, boldly professing that Truth, which they followed to the cross; and( at last) sealing with their blood, what they preached with their tongues, and published to all Nation.   

CHAP. XLII.  
THe many Demasses of this age( who like frosted leaves have fallen from that three that nourished thē with the juice of truth) surely, have not believed this doctrine, or not followed these examples; but rather, in these times of sharper trials( like those dissemblers, who pretended to be Christs disciples) as neither willing( though it were to save their souls in the ark of Gods Church) to endure hard language, nor hard labour, much less to suffer the loss of their plenty, ●ase, content, or safety: St. John records the infamous apostasy, John 6. 66. From that time, many of his Disciples went back. and walked no more with him. Thus have too many disobedient children forsaken their Mother; and( as infected with the falling sickness of the times) have, in their distempers, frothed out the ●nome of their disease. The constitution of these lapsed Revolters, is not much unlike the ignoble temper of Aratus Sicyonus, in polybius, Lib. 6. Qui ad Civilia omnia mirificè vaser& appositus; trepidabat in bellicis: nec exequi aut facere, cor aut corpus ei firma. Aratus was of an excellent wit, very subtle and crafty, and very active and prompt in Civil affairs; but if called to marshal counsels, or the business of War, the Coward and Pultron trembled; having neither a heart, nor a body for such heroic enterprises: but( as that Historian goeth on) hic autem ipse si quando in Aperto acie dimicare velvet segnis in Consiliis, timidus in Aggressionibus, nec aspectu quidem aut vultu pugnam tolerans, If the great Politico were concerned in a battle, or a fight, he proved flat and dull in his advice, timorous and fearful at the Re'encounter, and durst neither see, nor be seen in an Army ready to engage an Enemy.   

CHAP. XLIII.  
THus many verbal champions, who in calm and serene days, and more Civil times, seemed to love truth( impartially, and for her own sake) are fallen flat; and tumbled into those unclean labyrinths, whence their forefathers were delivered by a great Providence, that they and their children might worship God with more Truth and Devotion, and less error, vassalage, and superstition. It is almost an act of Mercy, not to take notice, but to pass by rather, those many other Roman proselytes, who have( in these later times) revolted from their Religion, and that Church wherein they were incorporated, baptized, and confirmed. It is S. Iudes counsel in his Epistle, ver. 22. And of some have compassion, making a difference; and others save with fear, absterrentes illos,& sanctâ severitate revocantes; terrifying them with their present danger, and so( if possible) recovering them with holy severities. The Apostle proceeds with tender bowels, ver. 23. Pulling them out of the fire; hating even the Garment spotted with the flesh. It is even this divine consideration that persuadeth, not to lay open the humors, opinions, lives, interests, and designs of the other Revolters, lest( their ways and works discovered) the Parties concerned may grow more desperate, as to themselves, or more odious and scandalous to all, who are not flatterers to their apostasy. The common wings; whereon too many have fled away,( like the unkind Raven) from the Ark, are, Fear and covetousness; which shapeless Monsters, under the shadows of security and plenty, have bewitched some to a choice of new interests; which if ripped up, and sifted to the bottom( it is to be feared) too much chaff and tares would be found in the late Roman Professors conversations; but it is better to leave thē to the examination of themselves, that dealing impartially with their own hearts, they may return to that truth, from which they have( after so many Oaths, Vows, Protestations, Amens, and holy Communion in the Sacraments) partend, so weakly, or so wilfully.   

CHAP. XLIV.  
BUt although many deluded Persons are spared out of pity, or the hopes of a Recovery,( from whence they are lost;) yet no sins ought to be concealed or smothered, that infatuate and deceive to wretched apostasy: It is an old rule, jubet peccare, qui non vetat, that he is( at least) an Abettor, that is not a Rebuker of sin. And Philo taxed Flaccus,( sitting President at a Council in Alexandria) when Agrippa was abused and scorned, and no notice taken, nor so much as a check, {αβγδ}, That he that did not at least rebuk, if not correct, an offence or sin, did in some measure, permit and tolerate, if not command the Sin. Cassiodore goeth nearer, in the example of Theodahadus, a King; who aiming at the Reformation of his Subjects errors, concluded, A Domesticis inchoare 
Cassiodor: lib. 10. var. E●ist. 5.  volumus disciplinam, ut reliquos pudeat errare, quando nostris Cognoscimur, excedendi licentiam non Praebere, To begin his discipline with those first of his own Family; that Strangers might be the more ashamed to commit those offences, which were so severely punished in his own domestics, all liberty of excess being utterly restrained.   

CHAP. XLV.  
THese Examples and Rules, direct,( as agreeing with Christian Religion) That it is not only tolerable, but just and necessary, to rebuk their sins, whose Persons are to be honoured, or pitied; otherwise, what is a politic silence, or a smooth flattery, but a Postern-door; or a fair Bridge, to convey( sooner) souls, in great danger, to Hell itself. Therefore, that the Patient may recover,( if possible) before the disease grow incurable, it may be proper, to lay open, and discover the malignity of that poison, which( if not prevented, or mastered by Antidotes) may irreparably destroy those, who are infected therewith: And whiles those nine 
S. Toby Matthews. Mr. Mountacute. Dr. Goff. Dr. Vane. D●. barley. Mr. Cressie. Master Crawshaw. Mr. Rowlands. Mr. Simonet.  Active Ringleaders, are looked on by all men, as pernicious and dangerous Examples; as having forfeited their Faith, and Oaths, to all things that might speak them, either religious or moral, It may not be ●nseasonable, to have compassion on some others:( whom the Moderator hath presented to the world, either at large, or in his, &c.) And, whiles a self guilt condemns them, for their dangerous new choice, perhaps they may recover,( as some others 
Mr. Hen. ●ary, M. Pa●rick carry.  have don) to that Ancient way, that according to primitive examples, may more securely led them out of their errors, and put them in a direct path towards Paradise. impartial glances on sin, are wholesome, though not pleasant; and a wise man, or a good Christian, takes it well, when his disease is found out; but much more when a remedy overtakes it, or strives to keep it company.   

CHAP. XLVI.  
IT is not long since, 
12 years, De N●g●ti●s Civilibus si quid statuitur nemo puta● esse violandu●,& praeceptum de ●ell● ione calcabitur? 〈◇〉 ad Valen.  a visible Uniformity was backed and supported with a great Authority; then the Presbyter and the Jesuit were chained up into more obscure Conventicles, or darker Circles; but when they once got loose, they suddenly grew fierce and violent, and like Watermen, having got Oars to tug with, they plied at any stairs to get a Passenger. The giddy multitudes perceiving a gap open to change, thirsted and gaped 
Humanum Genus est avidum nimis auricularum. Lucret. Est mens nostra vaga,& novitate rerum laetissi●a. Sene. Quis autem finis: si semel carceres hos aperis, ad innovandum. Ibid.  wide for an Alteration; and the cunning Artists, observing the Crisis for best advantage, made the raging waves to roar; they made the Peoples ears, and their fingers itch for Reformation: The design was specious, and had a show of godliness, the words, Religion, and Reformation, are excellent terms, and carry with them a silver sound in the peoples ears; Thus a pre●ence of Justice, and a Religious Vow to be paid at Hebron, 2 Sam. 15. 11. drew away many hundreds, in their simplicity, but they knew not any thing: 
— Quòd saepiùs olim  

Lacret.  Relligio peperit scelerosa, atque impia facta.   
Thus oft, in ancient times, Religion patronized horrid crimes.   

CHAP. XLVII.  
BUt, though many innocent souls were drawn away in their simplicity, yet others heightened the troubles and confusions, which promised to soster and nourish their hopes and ends; and were not only Passive, but vigorous and Active in their new designs, and aims. On this 
Sunt quibus ingenium& votum inclarescendi perturbar●.  score, the Jesuits proceeded and wrought with double diligence; resolved( according to that great 
Cardinal Richlieu.  Politicians Maxim) That Angliam turbare, to raise Tumults, and to thrust England into commotions, was the readiest way to their business.  
It is true indeed, many thousands, simplo ones, were drawn aside; but other Volunteers quickly shrunk on their own accord, from their love to impartial truth, and their first Principles, and some gave themselves over to swallow a Covenant, and so( though lost) ventured to travel in a dark Scotish mist; others, liked no air, but what was breathed from Rome; and having abjured and renounced what they had so long embraced and admired, they transplanted their thoughts to another Religion, new interests and ways, to thrive in the World, at least expecting dissentiones augente licentia, That dissensions much increasing, they might the better 
Julianus primum securilateri suam stabilire ●b hoc christianorum dissid●o con●lus. Ammianus.  establish their own hopes and security, by the rended opinions and distractions of the times, and either to live in the ruins of what was to be destroyed, at home; or in the detestation of that which could not give them a farther support and maintenance, and in that garb to travail abroad, and shark in other Countries.   

CHAP. XLVIII.  
OR, if these relations of temporising sins seem to General( leaving the Discourse of the deluded ●hot Presbyters to the sense of their own violent folly, which now seems somw●at qualisyed with better temper and repentance for former impetuosities) as not to touch the quick, not search the wounds to the bottom; It may be proper and reasonable, to discover particular instances, that have inv●agled, and caused several Revolts, and sudden alterations. 
Motives to Revolt to Rome:  A design of getting great Favour, great Power, profitable places, mixed with Curiosity, and other selfinterest, 
Ambition.  hath been a temptation too prevalent with many, to change their Religion; as Seamen and Mariners stand over to several shores, if any Wind or Tide cross them, the better to gain the fair Haven of their own desires. Some weak, 
Rashness— Careat successibus opto, Quisquis ab eventu facta notanda putat. Ovid.  rash judgements, measure Truth in Religion, by success in human Affairs: concluding, that Church is not well reformed, nor is it sound in faith and doctrine, which is not attended with victories, and the Glory of Plenty and Prosperity: and,( transported with the violent errors of self-opinion) resolves not to be any longer of that Religion, whose Defender, and Professors have lost so many battels. This Argument, is fit for none but short-sighted by censurers, who are more guided by sense, than reason: and rather conclude, as mere Animals, then rational and understanding men. Such a demonstra●ion as this, a Scotish Merchant used( not long since at Amsterdam) who because he had many losses at Sea,( being a Christian) was persuaded to be Circumcised, to go to the Synagogue and turn Jew; and ●o to get Mammon, ●enyed his Saviour: I● any be of this opinion, he may( if he please) become a loyal Turk, and pled for the Grand Signiors cause, and rights; because he and his Predecessors have subdued and captivated the poor Greek Christians, and so long prospered.   

CHAP. XLIX.  
A Golden delusion, and dream of a restitution of Abbeylands, and a merchandizing of those fair Monuments of Piety and Chariy, is a bait, that serveth to catch some greedy Fish; and in this fancy, some, not so religiously, as 
Co●●tousne●●.  covetously and ambitiously, promise great honours and commodious preferments to themselves; believing, that the Jesuits and Roman wits looking( at present) so cheerfully on the rubbish and ruins of antiquity, they may live to see a restauration of Pontifical Structures, and themselves famous Grandees and Trustees by their Commissions from his Holiness at Rome, This very design was hot and high in Ireland, but proved as ridiculous, as monstrous; having effected nothing but further ruins, and greater confusions.   

CHAP. L.  
EAse, security, and 
4 Luxury.  luxury, fresh air, good clothes, delicate wines and fruits, and all enjoyed without the noise of Drums and Trumpets, in peaceable Cantons and Countries, whilst their own hath been in hot combustions and wars, have enchanted and besotted some, rarher to turn their Religion, than to starve heir belly; and although they would be reputed holy Converts, yet( let their own Conscience be their Confessor) if, as those belly. Gods the Philippians, they 
Phil. 3. 19.  love not their Meat above the mass, and follow a new Profession in Religion, as some did Christ, not so much out of love 
Joh. 6. 26.  to him, as for the bread and loaves, and when that failed, they forsook him.   

CHAP. LI.  
AN Atheistical, and profane humour of some, scoffing at 
5 Atheism.  all things that are d●vine and holy, hath seized on some, who presume to be as blasphemous amongst Christians, as Lucian was rude, bitter, and uncivil, amongst the grave Philosophers: and in this mode, they can indifferently keep a Sabbath, with a Jew, a Christian, or a Turk, and as usually go to mass, as to Market; so● they may but get the least smile, or favour of advantage.   

CHAP. LII.  
AN office in the Camp, or in 
6 Preferment.  the Court, in the City, or at Sea in a good Ship. A mistress, or a Wife, these poor Relations have startled some, who have so Idolized their own Interests, that rather than not enjoy their expectations, they resolved to turn any way, and to embrace any new commands, though never so dangerous to the soul.   

CHAP. LIII.  
THe hopes of an honourable marriage, accompanied with 
7 A fortuno in marriage.  youth, plenty, a great jointure, a noble train, and a complete equipage, are silver lines, which have drawn some to be married at mass, whose Religion hath entred no further than their eyes and ears; which have been too much dazzled, and tickled, with sweet sounds, and gorgeous and gilded apparitions.   

CHAP. LIV.  
Poverty hath a terrible face, and pincheth shrewdly; the 
Durum telum necessi●as. 8 Fear of want.  fear of the loss of Liberty hath alarmed some out of their quarters,& driven them timrously to comply with the Roman interest; not so much out of Conscience, as compliance; to get Pensions and Portions from S●rangers hands. And in this changeable condition, how have many disgraced their religion, dishonoured themselves, and made themselves not only sinful before God, but scandalous and ridiculous to all the world? turning and returning, and turning over and over 
L. K.  with any new blast or gale, that might better fill their wavering sails. These Cords, made up of Gold and Silver twist, have strongly fetched over m●ny, who( undutifully scorning their own Mother, clad in a torn and tattered habit, and poor persecuted dress) have made choice of a rich cunning Stepdame, and have strained their Consciences, to supply their Conveniencies; but it is wisdom for those who change, to look well to their choice, and where they lay their heads, lest a Serpent lurk under the Pillow.   

CHAP. LV.  
REligion is not a mere politic obligation,( as many use it) ●ut a Sacred bond, whereby men are engaged to serve the Everlasting, and All-seeing God; from whose sight and intuition, nothing can be obscured or concealed: if Hypocrisy or dissimulation could veil the eyes of the Almighty, the dissemblers might have some colour for their fraud; if gifts and bribes corrupt, the offenders might hope for Advocates and Patrons; but in the High Court of Heaven there is nothing to interrupt the course of Justice, but Mercy; the Supreme Judge knoweth the very thoughts of the offenders hearts. Nihil a Deo clausum est; interest animis nostris, et cogitationibus meoiis intervenit. Seneca Epist. 84. It is much that a H●athen should so divinely teach Christianity; as if indeed the Philosopher had red S. Pauls Epistles and translated that part into Latin, Heb. 4. 12. For the Word of God is quick and powerful, and sharper than any two-edged Sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow; and is a discerner of the thoughts of the heart. Here is then, that light consessed, where neither dwelleth, nor interchangeth any darkn●sse at all; small cabinets, and thin curtains cannot conceal, what thick rocks and mighty Mountains cannot hid, and cover. It is in vain then for foolish men to lose Paradise, and gain nothing but shane, and Figleaves to cover it; to skin the wound, which must after fester, and rancour more desperately.   

CHAP. LVI.  
THese conclusions rightly weighed, the Politicians of the world may be abashed, to enthrall obedience into their power; by pious pretences; and under a face and name of Religion, to hatch so many horrid and foul designs; of which sort of men no age hath been more guilty than this last century, wherein it would prove an argument very difficult to determine, whether the Puritan or the J●suite ha' don more mischief, as having been Communes Perturbatores Pacis Christianae, the great disturbers of the Christians peace throughout all the whole world. But while the worldly wise( guided by the rules of Machiavil, Borgia, Knox, Bucanan, Loyola, and such desperate Authors) thus prevail with great delusion, to tyrannize& Lord it over all the earth, let not truth be deserted, though never so plain and naked. 
Act. 27. 17.  In a storm every* master puts his hand to the tackle to save the ship, unless he be a sluggard like Jonah, dead drunk, or in a dead sleep of sin, and yet, though the Prophet was not awaked with the storm, he was roused by the Mariners; So the ship-master came unto him, and said unto him, what meanest thou O sleeper? arise, call upon thy God, if so be that God will think on us, that we perish not, Jonah 1. 6, 7, 8. Thus poor simplo seamen, in their afflictions, taught a great Clerk, a learned Prophet, to ●●ll on God; and Jonahs sin( as the Prophet confessed) was 
Peccatum tergiversationis.  tergiversation, a running away from the presence of God, jonah 1. 10, 11. And nothing can keep poor man from running from his maker, but faith, and obedience, in the profession of true Religion; a foundation so necessary, that without it there can be no hopes of Heaven, and when these sacred bounds& walls are thrown down, how quickly do the beasts of the wilderness enter into the Vineyard,& destroy and devour the Vine? The Heathens in their politic reaches found out the experience of Religion, which( though false& abominable, yet having an influence over the people) served their turns for government.   

CHAP. LVII.  
THus Livy writes of Numa( projecting a security to his victory) that he designed to the People a fear and veneration of the Gods,& multitudinem dico, non hanc togatum tantum aut muliebrem, said etiam illam accinctam,& militarem. Concluding, that an opinion of some Numen, or the Gods, did not only command the soft and female sex, but likewise the Senators, and the Souldiers, who easily yielded to a worship, and veneration of a Deity. And another Historian declares plainly, 
Curti. li. 6.  Multitudo alicqui impotenss, aeva, mutabilis, ubi vana religione capta est, melius vatibus quam ducibus paret, that the confused, fieree, distracted multitude, once overcome, or caught with a religion, loves as easily to obey their Teachers as follow their Commanders; It was from this very ground that Plutarch called, {αβγδ}, Religion, the b●nd of all Society, and the life and foundadation of Justice; without which, nec usquàm, nec unquàm Respub: stetit, sine aliquâ specie relligionis, neither in any age, nor any place, any Kingdom or Commonwealth hath been well established, or long continued; as Aristotle concludeth in his Polit. From this very light many Princes and Heroes( of their times) have found the way to be more securely sovereign, either in commanding their Armies, or governing their Subjects,( once subdued to their power.) Thus Pub: Scipio( that great General) pret●nded often, and when he had any design, to consult with Jupiter in the Capitol; Quin●us Sertorius, caused his tame white Hind to march with his Army; Caius Marius had one Martha, whom he called his Syrian prophetess; Publius Scylla, in the heads of his Troops, elevated, and openly shewed the Picture and Image of Apollo; And it is a Story,( scarce out of memory to the present age) how charles the 7th. of France, gained, and recovered very much from the English in that Kingdom, by the delusions of Joan of Orleans, who boldly addressed to the King, & mirâ constantia asseruit divinitùs se missam, pellendis è Galliâ angles, and  told him, That she was sent from Heaven, to expel the English out of France. Res relata ad Consilium, suasa, dissuasa, Regi admittere visum,& prudentèr, eius sanè operâ imò ductu( nam arma Gerebat, et viris Praeibat) Aürelianum arstá obsidione liberatum& pleraque alia fortitèr& faeliciter gesta. Ad extremum tamen vacillavi● vaticinii fides, cum Johanna capta ab angles& Rotomagum ducta, igne exusta est ut Praestigiatrix, as I. Lip: notis. 1. Lib. Pol. makes a full narration: the raves of the juggling prophetess was related to the council; who, after some debate, thought fit she should be brought to the King; and it was resolved, she should march before the Armies, which having some success, as well by her Dreams and Enthusiasms, as Conduct, and marshal Posture, the City of Orleans was delivered from a streight Siege; but at Rone, the fantastic mad prophetess was rewarded for her pretence to Revelations, where( being taken Prisoner) she was burnt for a Witch by her Enemies. Yet success, had almost like to have prevailed to have canonised for a Saint, whom the English looked on as a malicious sorceress, or common Strumpet. And the present age doth so 
In France.  dote( yet) on the memory of this impudent Virago, that her Sword is kept at St. Dennis, as a religious Monument, and is commonly shewed as a Sacred relic.   

CHAP. LVIII.  
NOw if the Heathens and Politicians make such use, or( rather) abuse of Idolatry, witchcraft, superstition and 
Nihil in specimen fallacius, quam p●●va rell●gio est, ubt Deorum numen praetenditur s●●l●ribus. Liv. lib. 39  raise Religions, how very necessary is the true worship and service of God, to the pr●servation of a Kingdom or Commonwealth? which Civil, is very like the Natural body; wherein, if the heart be once pierced or wounded, the vitals quickly faint, and the laws and ligaments are infe●bled, the Body( though for the present supported with some politic crutches, and patch● and painted with some Artificial obumbrations and delusions) cannot strongly march, or move any way; nor stand, nor endure to any long continuation: For, although such a sovereignty and Government( like Nebuchadnezzars Image) seem bright and excell●n●, and thereby deceive and ●elu●e vulgar eyes; yet the whole Frame erected on so weak a foundation, must quickly to●rer and fall: For what though the head be comp●sed of Gold,( the most refined Machiavels, and Jesuitical wi●●) the breast and arms of Silver,( the treasure and wealth of many Kingdoms and Countries,) the belly and thighs of brass( a vast magazine of Arms, together with heaps of Morter-pieces, Cannon, Powder, Ball and Bullet, and all other exquisite torments, and engines of war) the legs of Iron,( stout Armies of resolute officers and Souldiers, and they ready to charge with their muskets, pikes, and swords) yet because the feet of the great Image were part of Iron,& part of day, it quickly fell; so the Prophet tells the story, Then was the Iron, the day, the Brass, and the Gold broken in pieces together, and became like the chaff of the summer threshing floors, and the wind carried them away, that no place was found for them, Daniel 2. 35. There was a ston made without hands, the corner ston which the builders refused, the Rock of salvation, as King David calls him, My Rock, my Fortress, and my Deliverance, 2 Sam. 22. 2. This ston smote the Image on the feet, which were part of Iron and part of day,( broke in pieces cruelty, and earthly affections) and became a great mountain, and filled the whole earth, Dan. 2. 34, 35. The plots and stratagems of men,( though the deepest politicians) are but like the Spiders lines and webs, which are rent in twain with the weakest straw; or the smallest sprig; and it is evident, that crutches, though they help to support the body in its motion, yet they are held up themselves, by the weak hands of the impotent commanders of them, or else they fall: but true Religion is not only baculum viatorium, the beggars Crutch, but Columna veritatis, t●e ●illar of truth, which( without all staggering) supports the Christians Faith, and most surely fixeth and coroborateth Crowns and sceptres in their Sovereign power. Thus the Prophet counseled a great King ready to be destroyed, They shall drive thee from men, and thy dwelling shall be with the beasts of the sield, and they shall wet thee with the due of Heaven, until thou know, that the most high ruleth in the Kingdom of men: Wherefore O King, let my counsel be acceptable unto thee, and break off thy sias by righteousness, and thy iniquities by showing mercy unto the Poor, if it may be a lengthening of thy tranquillity, Daniel 4. 25, 26, 27. The some Prophet was as free with Belshazzar, King Nebuchadnezzars Son, taxing him faithfully with the crying sins of Pride, Cruelty, 
Cum diis pugnant sacrilegi. Curt. lib. 7.  and Sacrilege, But when his heart was lifted up, and his mind hardened in Pride, he was deposed from his Kingly Throne; And thou his Son hast not humbled thine heart, though thou knewest all this: but hast lifted up thyself against the Lord of heaven●● and they have brought the Vessels of his house before thee; and thou, and thy Lords, thy Wives, and thy Concubines have drunk wine in them, thy Kingdom, is numbered, divided, and finished, Dan. 5. 23.   

CHAP. LIX.  
BUt most men as they are easiest ●aught by what they see before their eyes; so they are sooner lead by the lewdest examples, than the best rules; and if sins in fashion grow commendable, and get Patrons, Rom. 1. 32. how many followers shal success and prosperity( though in wickedness) quickly gather? hence it is that numbers and multitudes prevail more with many judgements mistaken, than truth itself; and if it be but vogue●●hat the vulgar may have but a little share of profit in that which is to be ruined, they are well pleased to harken to Catilines motions; and for a poor portion and pittance of expectation, and of that which can neither make them rich, secure, or happy,( if obtained) the captivated crowds are enraged, and deluded, to lift up some politic Tribunes to more Popular height and power, though to no other use or end,( though not discerned) but as the wanton swelling waves, mount up a well rigged Ship, more securely to ride over them. And when the Storm begins to rise, and the Wind and tide turn towards an alteration, then some subtle and unquiet spirits, greedy( if possible) that they and their interest should guide and govern the World, strictly observ● the neck of time, strike fire instantly, and if they find the courteous tindar receive a spark, they blow the coal, non aliter quam scintilla flatu levi adjuta ignem suam explicat 
Seneca Epist: 95. , gently at first, to light their sulphurous Match; and then, if the light serve not for their own end, the desperate Agents( as though they would anticipate the day of judgement) wilfully set all( that is not for their turn) on combustion and fire. In working of such effects, the Puritan and the Papist have been most severely active, resolving to submit and refer all Christian Power to the Presbyterian Assembly, and Consistory, or to the Papal Conclave; most parts of Europe have tasted too much of the bitterness of these two fiery spirits, as Poland, Germany, France, Italy, the Netherlands, and England, Scotland, and Ireland; besides other famous Cantons and Corners of the Christian world. And, as if the ancient lesson of the Primitive Christians were quiter forgot, and praeces& lachrimae, prayers and tears, were laid aside, The Pulpits and Conventicles have been loudly filled with the bloody noise, of Arma viri, ferte arma; as though Gods service were rather to be done in a tempestuous whirlwind, lightning, and a crack of thunder, than in a sweet, peaceful, and gentle voice; or, as if those who pretended to be Ministers of the Gospel, and had onely Commission to shake off the dust of their shoo●s( where the Gos●el was refused) had authority to shake all in pieces, and( in displeasure) might become as barbarous as the cyclopss and giants of old,( quibus ludo& joco sanguis humanus) who never started at the effusion of Christian blood.   

CHAP. LX.  
IT agreeth with the Rules and practise of some Statesmen, non solum tolerasse said induxisse sectas diversas; not only to tolerat, but to innovate new Sects, new Opinions, new Religions, where they intend to found, or enlarge, or continue their authority, and so to over-reached various fruits on several arms and branches of the same three, which might flourish, and have their feeding from the same root. The similitude is sounder than the substance of this Parallel: Fruits and leaves that have only a vegetative capacity to increase and grow, may thrive from the common sap and moisture that springeth from the root, yet they seldom prosper, unless they be very connatural; but rational men, having souls of most sublime operations, are full of various thoughts and imaginations; and the entertainment of fancies, and species of things, are often not what they are in themselves, and really presented, but as they are received; hence it is, that a very opinion that to one seems as bright as the Sun, appears to another as obscure and dark as Hell; and that which is tasted as sweet and pleasant as Milk, by some palate; is disgusted by others, and loathed as poison.  
It is not with men, as with Plants, Beasts, and Birds, and the Elements, which in obedience to the Providence of the Creator, more easily suffer themselves to be mixed together, according to their several natures, for a general Preservation of the Universe: Man in the Creation was made in Imaginem Dei, to have the Rule and Dominion over these Inferiors. A subordination then, and order was appointed to Mens wills; as the Father was, in Nature and time, so he was in Honor and Order, before and above the Son, the Father appointed to rule, and the Children to obey.  
This Authority, and this obedience, was to be guided, and regulated by sound judgement, and 
Nihil potest esse diuturnum, cvi non sub●st ratio. Q Cur, l. 4  reason; which( being shrewdly shaken by the laps and fall of man) is more clearly directed by the holy word of God, who in his great wisdom and mercy first wrought laws of justice and Government in Mans heart, and then caused moral laws written in tables of ston. And here came in the visible form of Religion, which teacheth some to rule, and others to obey; and if Religion be so absolutely necessary, then certainly, unus Deus, una Fides, unum Baptisma, una Ecclesia, one God, one Faith, one baptism, one Church; the Apostles golden chain of unisons Ephes. 4. 4. would be the first bond of peace, as equally inclining the conscience to obey, as to command, where God seeth it meet, as Saint Paul concludeth,( and it is no light argument) Wherefore we must needs be subject not only for wrath but Conscience sake, Rom, 13. 5. The sentence being very terrible that goeth before, ver. 2. They that resist shall receive to themselves damnation: And it is most true, that the best Christians have ever been the best Subjects, Libenter enim Religiosi subditi parent,& miti fractaque cervice humanum jugum ferunt, qui semel illud divinum; and they best bear up the yoke of Authority, and without any repining and reluctancy, who have first conscientiously submitted to the Divine, and express Commands of God: for true piety, and the fear of God, are the bit and bridle, that restrain all the rebellious and insolent motions of an ambitious mind. But some Politicians of later ages, first to creep into, and then to keep up their domination and commands, like julian the Apostate, propose a way that seems plausible, and pleasant, ut quisque Religioni servire tin●repidu●, That every Sectarian might enjoy freely that opinion or humour which he calls his Religion; thereby concluding, that where there were so many sects and petty dissensions, there could not be an agreement or union for general opposition; and hereby the Government became more secure in their hands, who stood at the helm and ruled all. Secondly, by this Maxim, the Potentatesaym to destroy that which they most fear, and therefore most hate, as most obnoxious and destructive to their Authority, as julian designed, eo modo putans Christianum nomen posse 
Opt. Melivitan: l●: 2.  perire de terris, si unitati ecclesiae de qua lapsus fuerat, invideret.& sacrilegas dissensiones liberas esse Permitteret, That the very name of Christian should be forgotten; by the sacrilegious rapines and dissensions that the Emperor permitted; thus Cato nourished petty discords in his family, that his servants might not too well agree amongst themselves, to cousin ●heir Master. This rule hath been a policy( long since) amongst the Eg●ptians, and Iapaneers, and( as the Moderator plea, ding for a toleration or Popery presseth) in France, the Netherland, and some other Countries; but if the Annals and Chronicles of several Kingdoms and States, be red over, several sects, like different factions have on●y waited for opportunities to sub●u& enslave those who were not of their judgement, and then the innoc●nt name of Religion, truth, and Reformation( presently) became the cloaks for rapine and muc● mischief; and wherever the variety of several sects are introduced or tolerated, it is most generally true una Religio Dominatur, reliquae, mussant& submittunt, nec ad honores aut militiam cuiquam aditus, nisi per illam unam, That one Religion is most predominant; others are as asleep, or if awake, but in the dark or dim obscurity;& 'tis too well known to all the parts of Christendom, what private grudges, dissentings, and contrary Religions, and what massacers, civill wars, and effusions of Christian blood, have produced, to the very shane of Christendom itself.   

CHAP. LXI.  
AS the Puritan and the Iesuite agree in the way and work of insinuation to make a proselyte, So they still proceed, with indefatigable art and pains, never ceasing( if fecible) until, like the serpent, having once got in the head, they wind in after the whole body they rest not satisfied in any house, until they( with their divine pretences) scrue into a condition to give rules to all the family.  
The temptation is usually made, and the design assaulted, on the zeal and favour of the Mistri● and Lady of the house, and if ●he b● once engaged, there are little hopes of any quie●, if a deaf ear be turned to the female importunate motions; the Lord and Master of the house is sometimes taken, and then( if violently transported) the Presbyter and the Roman Priest carry clearly all before them. Then these great shadows of holiness become solicitors, contrivers, counsellors, and have a finger in the guidance of the estate; if a marriage be concluded without their consent, or a Will, which they make not, they take it ill, and presently fall to new inventions how to captivated or humble the offender; and when they meet with a person resolved to avoid& refuse all their violent importunities,( as fixed neither to part with his faith nor his Religion,)( the better to serve their ends) The great examples of Christianity( as they would be thought) run into deep& ridgid censures, accounting all men either very simplo or very obdurate, that yield not to their argumen●s, and interested opinions; hence they proceed, with( great rancour and malice) to scandalise their brethren with the name and stigms of heretics, reprobates, carnal gospelers, and damned persons( besides those unchristian marks of greater uncharitableness) they cease not from their scandals( whiles men live) but prosecute with malice after death; and because some have lived in Roman catholic air, and there conversed( perhaps out of curiosity, content, or thrift) with the Iesuites 
Sir M●●maduke ●an●dale, Sir Theophil. G●lby▪ &c. at Paris, and 〈◇〉, in France, or in Italy  ●hey have concluded them of their party, as many of the royal party have been received as dear brethren in Scotland, and sons of the Kirk, because( for some other ends) they se●med to hear devoutly the itksom Presbyters preaching& praying zealous nonsense.  
The venom of scandalous malice dyes not suddenly; the Presbyter and the jesuit are very diligent( commonly) about the sick mans bed, where they frame all necessary discourse to self advantage, and if they meet with a temper not of their judgements, they flash out nothing but hell and damnation, wracking the discontented patient with distraction to despair; and if the party die in the faith and profession of any other Church, yet( if it be for their purpose) it is publicly vogued, that he departed a zealous Presbyterian, or a Roman catholic.   

CHAP. LXII.  
THe dangers being then so very terrible, and the instruments and contrivers so cunning and malignaut, it were to be wished, That the great bellows of Faction and Sedition,( the Presbyter, and the Jesuit) might have their mouths stopped, that they might not breath so freely, and further blow and kindle the coals of dissension, which have( already) so much scorched and burnt the very bowels of the Christian Faith; as having, by a very noise of Holinesse, Religion, the Church, and such seeming professions of Sanctity and Piety, robbed the Church of Truth, Christendom of Peace, and most men( meekly disposed) of their Content and Quiet on Earth, and their hopes of Heaven.  Gloriosum victoriae Genus est ab eo, cum quo decertem, arma capere, St. Aug. Epist. nile tam Probè et Providè dictum est, quod vellicare non, potest malignitas.  
FINIS.