and Sublunary matters do not I pray your Holinesse intrude upon Heaven do not defile upwards God's holy Truth authorized by the Spirit of Truth calls not for assistance to the Devil's pedling-School of Lying Now O thou imperious Whâ—re blush a little if thou can'st Here let my Soul dilate her self Shall I be damn'd to an Eternity of Torments by a most good and most just God because I cannot believe eternal invincible and unmatchable Lyars most maliciously and knowingly sinning against the same God as he is the God of Truth Beloved Countrymen let me prophesie in a word or two After a few yeares I mean when our old Men here are silenc'd and laid to sleep in the Grave the Truth of the Gunpowder-Treason which as yet many thousands now living amongst us know from the Collections and Evidence of Sense shall be declared against ex sacrâ Cathedrâ out of the sacred Chair at Rome and holily siâ—ned Annulo Piscatoris with that holy Signet of his Holinesse Tell me now Romanists How shall we afterwards believe you in other things We are instructed from your Civilians Mendax semel mendax sempet praesumitur He that does gloriosè mentiri he that is once a notorious magnificent and glorious Lyar is presumed to be a Lyar alwayes This will make us tremble at the Canonization of Saints who are not Canoniz'd untill the Age be dead wherein they liv'd Melchior Canus thou learned Rabbin amongst the Papists come forth stand in the mid'st of this Congregation and speak to the matter Dolentèr dico potius Melch. Can. in Locis Theol. lib. 11. c. 6. quà m Contumeliosè multo a Laërtia Ethnicis Historicis Philosophorum vitas severiùs scriptas quà m a Christianis Vitas Sanctorum Grâ—evingly I speak it rather than contumeliously The lives of the old Philosophers are more strictly and severely written by Laërtius and other heathenish Historians than the lives of our Saints by Christians Romanists There we have you Quoniam incidit in foveam obruatur Because he is fallen into a ditch of his own digging throw durt upon him bury im Now the Curtain is drawn and we plainly see who they are that forsake in the pursuit of their evil Ends by indirect Means Viam Regiam the Princely way of Psalm 40. 4. Truth and turn aside to lyes When water leaves its Channel and turns aside there to abide it quickly stinks The Vulgar Latin gives in the place of lyes insanias God Vulg. falsas false madnesses The Septuagint led the way who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying madnesses St. Hierome Sept. diggs to the Root in the Hebrew and calls it Pompam Mendacij the Pontifical Pomp or profession of a Lye a S. Hier. Church-Lye going in holy State Give me leave to draw forth before you as upon a Table a Triangle of Questions which all cast an eye upon holy Scripture First who is Pater Mendaciorum the Father of Lyes so declared by the true God and the same the God of Truth Ye all know him and it would be superfluous to name him Now learn to know his Children Ye shall truly know them by their Lyes Secondly who shall be excluded from the communion of Saints in Heaven as the last and worst of all the Rout The beloved Disciple as truly answers whosoover loveth and maketh a lye customarily Revel 22. 25 maketh it because he loveth it Thirdly Why were not Pictures and Images entred of old into the Jewish Common-wealth Philo Jud. lib. de Gigant Philo the Jew hands the Reason to us Picturam atque Statuariam a suâ Repub. rejecit Moyses quod veritatem mendaciis vitient illudentes per oculos animabus facilibus The Arts of Picture and Statuary Moyses inspired by God rejected from his Common-wealth because they vitiate that is deflowr Truth with lyes deluding easie Souls by the eyes Moses God's Vice-gerent was greatly afraid even of dumb lyes that have mouthes and speak not of lyes in their very first ineaments of colour and Figure Concerning the seventy Cells built in observance to the commands of Ptâ—loncy whereas St. Justine gives to every Elder a Cell St. Epiphanius one to every two St. Hierom to promote his Latin Edition joines them altogether and professes Nescio quis primus Author septuaginta S. Hierom. Praefat. in Pentateuchum Cellulas Alexandriae mendacio suo extruxerit I know not who as the first Author built seventy Cells at Alexandria with a Lye But I know the persons that have built seventy times-seven Babel-Towers in the Minds of Men with their Lyes I most humbly call God to witnesse I have been these forty years acquainted with Popish-Priests of the which notwithstanding I never knew one no verily not a little one whom either in his words or practices I could reasonably difference from a theatrical Mountebank or a nimble-finger'd Jugler Hitherto we have preambled Now we state our Text Ye shall know them by their fruits It seems to be resisted ex obliquo obliquely by the first words of the Chapter Judge not that ye be not judged Howsoever Know we may when Things are evidently demonstrated by their effects or Fruits Scientia saith Aristotle est ejus cujus est Demonstratio we know a Thing when it is evident to us by Demonstration Know we may we may not judge Knowledge draws life from evidence D. Tho. p 1. q. 1. art 6. ad 3. Aquinas speaks cùm judicium ad sapientiam pertineat VVhenas Judgement pertains to VVisdom Does it so Then as we know we may judge also if we judge according to the Dictates of VVisdom To Christ the Son of God to whom VVisdom is signally attributed Judgement is likewise assigned There are therefore two sorts of Judgement Judicium rectum Judicium temerarium Right otherwise call'd wise Judgement and rash Judgement Judge not that is not rashly Rash Judgement is cùm Judicium fit ex incertis incognitis when judgement is given concerning Things uncertain and unknown Right Judgement is cùm Judicium fit ex notis evidentibus when judgement is given concerning Things known and evident Knowledge and Right judgement will stand and stable together Yea the one necessarily supposes the other and this other infers that one again Right judgement supposes Knowledge and Knowledge infers Right Judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Searcher and Knower of the Heart is one of God's proper Titles He only knows the Heart in the Heart but we know and judge other mens Hearts when out of the abundance of the Heart the mouth speakâ—th Excellently Euaristus writing to the Evar. ep 2 ad Epist Aegypti Bishops of Egypt and alledged by Gratianus Deus omnipotens ut nos a praecipitatae sententiae prolatione compeâ—ceret cum omnia nuda aperta sint oculis ejus mala Sodomae noluit audica judicare priusquam manifeste agnosceret quae dicebantur The omnipotent Ged that he might retract us from the
that he visibly bears the person of the invisible God as God is the supream Lord. A Bishop directly and immediately represents God in his Goodnesse Holinesse Gentlenesse Piety a King in his Greatnesse Majesty and Supremacy of executive power the one as a King the other as a Bishop Secondly They would have destroyed all the flourishing Nobility of this Nation many hundreds of the chief Gentry many thousands of neighbouring people whereof a main part were aged persons women and innocent children yea and children in the Womb not baptized and therefore according to them not capable of Glory and a great part laden with sin unrepented of It seldom happens even in the most bloody Warres as Vegetius notes that old Men old Women young Maids and little Veget. de Remilitari lib. 3. children are not spar'd And could ye not be contented O ye cruel-ones after the manner of Italy cruel beyond the Grave and beyond Temporalities to kill Bodies but Souls must be kill'd too O be mercifull now if ye have relenting Hearts if ye have any reflection upon Antioch or Jerusalem to these poor people on the brink and edge of horrible Danger He that hath a bountifull Prov. 22. 9 Vulgatus Interpres Eye shall be blessed The vulgar Latin advances Qui pronus est ad Misericordiam benedicâ—tur He that is prone to mercy shall be blessed The Hebrew deales forth primarily Qui bonus est oculo He that is good of Eye Text. Hebr. And the Chaldee follows in the foot-step Qui bonum oculum habet He that hath a good Eye Then we have a Chald. Paraph. merciful eye when we look mercifully upon those who are in misery or in the confines of it Zanchius is our Oratour Indè dicta est Misericordia quod Cordi nobis Zanch. de naturà Dei lib. 4. cap. 4. quaest 1. sit aliena Miseria Thence mercy was by the Latins call'd Misericordia because by mercy we lay close to our Hearts anothers Misery But who do I require a mercifull eye or the eyes of Doves in Wolfes Tygers Rocks worse Men in whom the Nature of Man is joyned with the Nature of Devils as some report of Antichrist Thirdly I speak now of a Thing which I believe none of our Preachers ever thought of untill now They would have destroyed their own God many times over that is burned his real Body as they speak in many places at once In this most abominable Plot there was neither good order not measure and yet the match was measur'd ordred and appointed to deliver his mournfull and matchlesse arrant to the powder about the hour of ten or eleven in the morning because it was supposed that then the Parliament-House would be full and compleat These are the hours wherein commonly their Priests run over their Masses as the blind Beâ—gaâ— his prayers in the Spanish pamphlet whereof some but few were ingulfed in or knew the plot This was perfectly known to the plotters as likewise that hundreds of Priests were then scattered in and about Westminster For they seat themselves here ordinarily in great nuâ—bâ—â— near to Courts Parliament-Houses Innes of Court Schoole and Universities as watching for their Game Therefore they had an intentional wilfull and explicite Designe to blow up their own God with their King Here a most excellent Spirit of Elixir exerts it self He thaâ— Rebâ—ls against his King Rebels against his God He that would destroy his King would if he could destroy his God stanâ—ing in his way so neer so twisted and united are the interests and affairs of God and a King by reason that a King is in his Office so like to God and so neerly subordinate to him But hear me ye that work in the Cellar there I beseech you Remember the Text Hoc est corpus meum This is my Body Hic est sanguis meus This is my Blood And forget not your own Glosses After the pronuntiation of the last syllable by the Priest in the words This is my Body there follows nothing but the Body of Christ ex vi verborum by force of the words but per Concomitantiam by concomitance there follows the Blood of Christ the Soul of Christ also the Son of God the second person in the Trinity yea the whole Divinity likewise after the last syllable in the pronunciation of the words This is my Blood there follows nothing but the blood of Christ by the force of the words but by concomitâ—nce there follows the Body of Christ the Soul of Christ also the son of God the second person in the Trinity yea the whole Divinity Ye would have put fire to and blown up the Body of Christ the Blood of Christ and if it had fallen within your Sphere the soul of Christ also the son of God the second person in the Trinity yea the whole Diviniâ—y and this twice wheresoever the blow should have found the Priest after the consecrâ—tion and ofâ—ner after the division of the Host Was ever any Apparition from Hell so frightfull and so full fraught with horrour as the meer ayrie Relation of this most damnable Fire-work Do we dream or are we awake Can this be true Veritate Rei in the truth of the Thing or Fact In like manner Beloved They would have destroyed their King ex vi verborum by the force of their immediate Purposes Decrees Designes but they would have dâ—stroyed their God if they could per Concomitantiam by concomitance the Rights of God and of the King being involved most rightly together God is God per essentiam by essence and the King is God per similitudinem by Similitude and Representation I have said Isalm 82. 6 Ye are Gods There are Kings and there are Viceroyes There is a God and there are Vice-Gods visibly acting in the place of God towards their people Summon your Attention mark again The Jesuits Riveted their Lay-Fellow-Ploâ—ters into this Luciferian Design by the receiving of the Sacrament Thus began the first Act of the plot in the abuse of the Sacrament and the destruction and most horrible abuse of the Sacrament for the Godhead of which they so earnestly stickle should have ended the last act of it The Godhead of the Sacrament is much defended but little regarded in case of Exigent Insert here I pray Henry the seventh Emperour was poison'd by a Benedictine Monk who impoison'd an Host and gave it to him in the receiving of the Sacrament anâ— Pope Victor the third died at the Altar having there drunk of a poison'd Chalice Rather than Jesuits or Monks will miss of their ends Popes Kings Emperours God and all shall go But ye learned Masters of the dark Vault heark ye once more Have not ye taught me that the Syriack Interpreter Grandchild to Syrus Interp. to the Apostles in the 14th Chapter of St. Mark in lieu of the original Words ingrafts words deserving a Veâ—sio â—â—thiopica fair Asterisk Hoc est
Territories of Philosophy Quod inest nobiliori nobilius est That which is in the more noble is the more noble this being verified also in Aristocracy and Democracy aequo librili aequâ simbellae state â perpensis weigh'd justly together The other shines tanquam densior pars sui Orbis like a Star in St. Justin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Just Cohort ad Graecos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monarchy as such is discord-free Here ends your Discourse But how long have you honour'd Monarchy in order to your own Princes Shall we date the time from the beginning of the Reign of Queen Elizabeth or from the Spanish Fleet inclusivè or from the Gunpowder-Treason That many of you have been actually and externally loyal to his Majesty in his Troubles I joyfully confesse but whether this was done in Sensu Composito because your Interest was objectively connexed with his Majestie 's Right or in Sensu diviso for pure love of God and the King examine your Hearts and Consciences This objective precision this divine Alchymie is not the work of every Day I was in the company of four English Monks here on that mournfull Day wherein the best of all Christian Kings then living was most barbarously murthered and they all spake of him underfoot and contemptibly St. Austin hath taught me S. Aug. Homil. 38. Qui amicum propter commodum quodlibeâ— amat non amicum convincitur amâ—re sed commodum He that loves his friend for the profit he reaps by him is convinced not to love his friend but the profit For the last Clause concerning your Faith look back upon what is already cleared His ninth Reason presents an Answer to the Objection That the Roman-Catholick holds positions inconsistent with good Government either in Church or State But the Author so behaves himself in his Answer that if I durst loosen my Soul a little I would contemn him yea desist from anatomizing further into his Reasons He answers as no Man of his Fox-fur but himself would answer And therefore this Answer may happily gain some favour for him yet cannot prevail for others He defears all the Councils which if general are universally judged by popish Recusants infallible Although this one Priest may be White all the rest all black Whosoever he be he is as St. Bernard S. Bern. ep 249. ad Bernardum Priorem Sept. in cap. 13. Is shapes him quaedam Chimaera sui saeculi a certain Chimaera of his Age or a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint half Romes and half Englands and puts me in mind of the Arch-bishop Petrus Tenorius who after a long Disputation equally bandied concerning the Salvation of Solomon pictured him half in Heaven and half in Hell His tenth Reason sinks with his ninth as depending upon it His eleventh Reason disburses That persecution forceth Roman-Catholicks to put themselves in danger to be made disloyal and practice disloyalty first by carrying news to Embassadours heâ—e and secondly by sending their Children beyond the Seas there to be taught by the Enemies of England He that puts himself in the neer danger of a Sin sins But a man cannot be forced to sin All sin is voluntarily committed and voluntas non cogitur the will is not forced Thomas Aquinas sets up his Flag for us Homicida est per se D. Tho. p. 2. dâ—â— q 73. art 8. ad 3. sufficiens causa Corporalis mortis Spiritua is autem moâ—tis nullus potest esse alteri Causa per se sufficiens quia nullus Spiritualitèr moritur nisi propriâ voluntare peccando An Homicide or Murderer is the proper and sufficient cause of the corporâ—l death of him whom he kills but no man can be to another a proper and sufficient so Cajetan senses the words cause of spiritual death because no mâ—n dies spiritually but by sinning with his own proper will Such News-Carriers and Homebred Intelligencers I have known many He was a Priest and a Fryer that had long playd the Intelligencer on both sides and at length solaced himself in his mirth at Brussels with this remarkable encouragement The Pope and Cromwel shall pay for all And concerning the Children of Papists except they may not be taught only but also priested here Father Robert Anderton the Monk station'd in Lincolns-Inne Fields will carry them abroad and therefore the State of England hath reason to fear that whereas you have a potent party abroad and in this regard are more dreadful and dangerous than others many of your party being our Enemies by your instigation you will if not supprest and overlook't by all who do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 return to your old Trade of delving and digging your own Graves The voyce of thy Thunder in the Heaven or in the Sphere Psalm 77. 18 the original Word with like affection importing a Sphere a Wheel and every thing the motion of which is circular which moved the vulgar Latin to run parallel with our Edit Vulg. sense Vox Tonitrui tui in rotâ The voyce of thy Thunder or of Mens Thunder-plots which God permits as far as he pleases is heard in the motion of the wheel And the same Prophet prayes against plotters O my God make them like a wheel which continually returns to the same place where Psalm 83. 13 Psalm 12. 8 it was For The wicked walk on every side The Vulgar hath In circuitu impii ambulant The wicked walk in a circuit or Circle Circulus in Mathematicis perfectissimus imperfectissimus in Moralibus A Circle is most perfect in the Mathematicks in Morals most imperfect The marrow-Truth is The Councils named in your ninth Reason and your Casuists urge you to dislâ—yaltie namely the Council of Florence defining for the Popes Universality of Jurisdiction and the Lateran Council for his power in Temporalities indirectâ—y called indirect directly to depose Princes by their own Subjects His twelf Reason is drawn ab improbabili from an improbable Thing it seeming altogether improbable That liberty granted to Papists should destroy the setled Religion of England because Protestants have the use of Scripture in their own Tongue and amongst the Papists here even the service is private and the want of Preachers very great Intruth your lazy Monks are great enemies to Preaching But howsoever ye scarâ— it ye pervert people without end and without number Every one of your Emissaries is a kind of Vlysses praised by Homer with this Elogy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. in ' O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he knew the Cities and manners of many people If your Hopes be not erected to the perverting of this Nation and if ye do not serve Baalzebub that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of corrupting Flyes why is it written over the Porch of the English Colledge at St. Omers in Golden Letters Jesu converte Angliam Fiat Fiat Jesus convert England Amen Amen And why do
ye now boast every day of twenty strange Things which I have received from person's of Trust and have in deposito but will not name for fear of poysoning the people as ye do Yet thus much The Head of us though he be most honourably grateful to you for your service upon what Ground soever it was performed yet is not of your Feather I go not in chase of preferment St. Hierome thus puts the last stamp upon the S. Hier. ep ad Paulin. soft Heart of Paulinus to whom he writes Facilè contemnit omnia qui se sempèr cogicat esse moriturum He doth easily contemn and with a violent hand throw under him all things who thinks he stands alwayes with one foot in his Grave I speak with a deliberate meditation upon the hour of my death and the day of Judgement when he was in Germany Brussels France my most innocent Necessities carried me to all these places in all which I saw the most noble Things done by him in the profession and Exaltation of Protestant Religion that any Princely Soul could act and particularly in France I saw a young person and the same high-born freed by his most zealous Commands from eminent and iminent danger of Popery and all this in his lowest ebbs and when Popish Princes highly courted him in order to his Restitution Those people have hearts steeped in the Gaul of bitternesse yea in the poyson of Dragons that will not believe the right Sterige of mens hearts untill the men be open'd and they see their entrals Away away scatter no more suspitions and false Rumours I should gladly meet with a Papist that can speak Truth of High or Low It is truth which Tertullian speaketh of Tert. in Apologet cap. 7. lying Fame Quae nec tunc quidem cùm aliquid veri affert sine mendacii vitio est detrahens adjiciens demutans de veritate which neither then truly when it proposeth a true Thing is without the scar of a Lye drawing from putting to and changing the truth And be a little more humble and peaceable in your Carriages the very hopes of a Toleration had so transported you that a Minister could scarcely passe in the streets by your Shops but reproached and abused by you Yea I was present the other day when a Jesuit having crept into a House and standing by a fire Ansatus with his arms hook't up to his sides professed against the Master of it being a Minister that he had more to do in his house than he Whither will these people drag us if they be suffered It is my Road when an insolent Sect is most high and proud to catch at the very Head of it I wrote against Presbyterians and Anabaptists when they took their turns at the Helm and for the divine Right of Episcopacy when humane Helps were depressed I have a Sigh coming and a Groan after it that Vshers a word or two O that unwise ewe which gave suck to the forsaken whelps of a wolf that afterwards destroyed her her young all the flock His last Reason he says is rather a Request than a new Reason And my Answer shall be like iâ— Our Church-Governours are desired to consider whether a Toleration of Papists would not encrease their Power And I likewise mâ—st humbly desire them to consider whether it would no bring their Pâ—wer to the Grave and there leave it Secondly They are entreated to consider whether their first Consecrators were themselves truly consecrated that they may be reverenced by Papists according to their Character and obeyed accordingly and I most humbly desire them to consider That this is a Desire in the Ayr where Aristophanes his Birds built a City Aristoph in Avâ—b for the Papists believe it not Thirdly Protestants are beseeched to loâ—k upon them as their Fellow-Souldiers in defence of their Kings and I most humbly desire all men to consider that it was both our Duties and requisite that both we and they should know and keep the Conditions of a just War whereof the first is Auctoritas legitima a lawful Authority which is the Authority of a Prince or of a supream Power Because Princes and supream Powers have no common Tribunal at which they may aâ—cuse other supream Powers and Princes Secondly causa justa a just Cause which is The repulsing of notorious and great Injuries the repulsing of which is a more eligible Good than the Good lost by the evil of War that the Prince may defend the people subjected to him now greatly damnified by the Enemy Thirdly Intentio bona a good Intention the End of War being ut in pace vivamus that we may live in peace Fourthly Modus debitus a due manner Christoph Marcellus Orat. habitâ in Concil Lateran sub Julio 2. Sess 4. which enjoynes the taking off all possible care that the Innocent be not endamaged In this their Desire it is question'd whether any Roman-Catholick hath been false to his Majesty and I humbly desire the Protestants to consider that much may be said in this businesse above what hath already passed in the stream I have heard extraordinary Things from a great Statesman of France and an other of Italy in the Bastille And had not the two Filli olei according to the Hebrew and the Vulgar Latin Sons Zach. 4. 14. of Oyl as they may be called out of the Prophet Zachary the one by Land and the other by Sea done their Duties stange and prodigious Things had followed We are the God of patience and consolation be blessed set in joint and I will not blab abroad my Secret Answerably to Aquila Aquil. Theodot Sept. Syr. Arab. Antiochen Arab. Alexandr and Theodotion they are Filii Splendoris or Claritatis Sons of splendour or Clarity The Septuagint Syriack and Arabick of Antioch deal out Filii pinguedinis Sons of fatnesse The Arabick of Alexandria filii Misericordiae Sons of Mercy Oyl being a Symbol of Mercy God Reward them in his infinite Mercy who rewardeth every one according to his works and fruits and God preserve his Majesty and grant that as he is set above us so he may walk with God and before us by a most perfect Example Amen Laus Deo Liberatori Praise be unto God our Deliverer FINIS