TO THE KING OF ENGLAND, And all Crowned Heads, and Soveraign Princes whatever.
IT is the Advice of the Royal Prophet to you his Royal Brethren, Psal. 2. 10, 11, 12. Be Wise now therefore O ye Kings, be instructed ye Judges of the Earth: Serve the Lord with Fear, and rejoice with Trembling: Kiss the Son lest he be angry, and ye pe∣rish from the way when his Wrath is kindled but a little, Blessed are all they that put their trust in him. And the reason of it was, beeause he that sitteth in the Hea∣vens, who is so much Superiour to the highest of them all, had set his King upon his holy Hill of Zion, ver. 6. and as the result of his Eternal Decree, had bid him ask of him, and he would give him the Heathen for his Inheritance, and the uttermost parts of the Earth for his Possession, ver. 7, 8, and as the Effect of that his Roy∣alty, he should break them with a Rod of Iron, and dash them in pieces like a Potters Vessel.
Now the time seems to draw on, when this is to befully accomplish'd; and is it not the duty of the Watchman to Page [unnumbered] give the warning before it is too late? For what will it advantage to be told of Danger, when it will not be in your Power to prevent it? To be minded of the Ap∣proach of Christ's Kingdom, when his Iron Rod shall be shaking over you, and your Power, your Interests, your Alliances, your Glory, your Wealth, and Kingdoms all dash∣ing in pieces against one another? For if you chance to be of those, who give your Power to the Beast, this will unavoidably be your Fate, both yours and Babylon's in one Hour to come to Confusion, Rev. 18. 10.
For the preventing whereof, this following Treatise is here with all humility presented; and may it among those many Voices and Trumpets which have of late sounded to the World, have that good effect to awaken your most Serene Majesties, to what alone is your true interest of State, and that is, to hate the Whore, and make her deso∣late and naked, Rev. 17. 16. for otherwise there can be nothing better expected, than to partake of her Plagues, Rev. 18. 4.
Would you (Soveraign Princes) as it befel Nebuchad∣nezzar, your Golden Head, as he is called, Dan. 2. 38. be contented, it should be be said to you, the Kingdom is departed from you, and they shall drive you from amongst Men? Dan. 4. 31, 32.
Would you be contented to see the Hand put forth before you, and MENE MENE, TEKEL writ∣ten on the Walls of all your Palaces, as it was to Bel∣shazzar, when he lifted up himself against the Lord of Heaven, Dan. 5. 23? &c. If not, then vouchsafe to take the Warning, and submit in time to that Kingdom, which, it is said, the God of Heaven should set up in their Days, and in the days of those other Monarchies which were to succeed in the World, Dan. 2. 44. For it was not for nothing, that so much Scorn and Contempt was Page [unnumbered] thrown upon those mighty Monarchs; Monarchs, who were so indeed; for they wanted no Allies, or Confe∣derates to support them; for they were Kings of Kings, Dan. 2. 37. and all People, Nations, and Languages trembled and feared before them, whom they would they slew, and whom they would they kept alive; and whom they would they set up, and whom they would they put down, Dan. 5. 19. Believe it (great Sirs) it was not for nothing that such memorable Examples were set forth, it was for your Ad∣monition, upon whom the Ends of the World are come; as it is 1 Cor. 10, 11. 'Twas that after Ages might grow Wife, as knowing there is no resisting that Soveraign, who is higher than the highest; no withstanding that Power which can so easily break in pieces, and consume all o∣ther Kingdoms, but it self shall stand for Ever, Dan. 2. 44.
It hath in Effect done all this already, the Babyloni∣an, the Persian, the Greek Monarchies have already been utterly destroyed by it, and the Roman so far, as to stand upon its last Legs, (or rather to express it in the words of the Vision, Dan. 2. 33.) to have both its Legs and Feet so broken, as to stand only on some of its Toes; Some of those ten Kings I mean, which after the taking of Rome, became the parts and support of that Empire.
And as Daniel said to Nebuchadnezzar, Thou art this Head of Gold, Dan. 2. 38. So to you, O Kings, may it be said, you are those Toes; it is on you subsists, what is still behind, of the last Monarchy, as it hath been divided into several Kingdoms; and of how great con∣cern must it be to you to be rightly informed how you may perpetuate your Royalty, and so establish your Thrones, that you may not be of those, whom the Stone cut out without Hands, shall smite and break in pieces, Dan. 2. 34?
Page [unnumbered]Think let Men, what they will, of the outward Weakness of Christs Kingdom, of the little Assistance it hath, or is like to meet with in the World; let there be no Hand seen to cut out this Stone, no humane Strength or Policy, that is ready to contribute toward the forming of it, yet it will grow into a great Mountain, and fill the whole Earth, ver. 34, 35. The Gold, the Silver, the Brass, the Iron, and Cley must all give place to it; it is a good∣ly Image indeed, which these make in Nebuchadnezzar's Vision, but it is but an Image, and must vanish before this Stone, as the Dream, that first prefented it.
Be Wife now therefore, let me again repeat it, O ye Kings; be instructed ye Judges of the Earth; let nothing draw you from what is your true Interest, let none of the Allurements, none of the Sorceries of the great Whore, of her, who hath glorified her self, and lived deliciously, who hath said in her Heart, I sit a Queen, and am no Widdow, and shall see no Sorrow, but whose Plagues notwithstanding shall come in one Day; let no tenderness for her, with whom any of you have lived deliciously make you pity, bewail, and lament her, lest your Judgment too come in one Hour with hers, Rev. 18. 7, 8, 9, 10. No; stand as far off as you can, for fear of her Torment; hasten away, hasten away, that the Ruins of her Fall reach you not.
You see how certainly all is foretold, you see how much of this is already begun; what is behind, for your Kingdoms, (and what should be more dear to you than your most glittering Crowns,) for you Souls sake dread, and avoid.
But who can hope to be so happy as to be heard on this Subject, when what is here written, like the Reli∣gion she teaches, must be to many of you in an unknown Language, and were it worthy to speak in your several Page [unnumbered] Tongues, would be sure to find all the Tricks and little Policies of corrupt Courtiers imployed in keeping it from your Knowledge: Every thing that is imaginable, to bespeak your dislike both of Work and Author to be insinuated into your Royal Ears.
Is any thing that is new, offered; what a proper To∣pick is here to traduce the Man, as one who is Forward, Pragmatical, and Self-conceited?
Is it deep and Mysterious? How much better were it to let alone such unprofitable Speculations, and not be over∣busie in what our wiser Forefathers were content to be Modest and Ignorant.
Is it serious, and doth he who presumes to Adress you, bespeak your Royal Audience with the Sense of his greater Authority, from whom he brings the Message, is not this to make too bold with ones Superiours, and exceed the limits of that Humility which becomes a dutiful Subject?
Is the Stile in which he writes, grave, and plain; then shall all presently be dull and insipid, not fit for a refined Courtier, much less for a Prince to lose his time in.
Is it on the contrary, what the most accurate Cri∣ticks cannot so easily carp at? Is the Author in his Education and Studies one who hath had as great Advan∣tages as others, and hath endeavoured to imploy his∣time to as good purpose as the highest of their fine Wits? Then much Learning shall have made Paul mad: He is a little Cracked, or Enthusiastical, or any thing else that may blast an honest Man.
Or if his Fame be too clear to be directly struck at; yet may he not be pitied to Death? and out of pretence of high Compassion to a Man of such abilities, may it not be represented as a great Ʋnhappiness, that he should have made so ill a choice of his Subject to Page [unnumbered] treat on? That in any thing else he would have done better, and how great a Misfortune it is, that his Talent was not otherwise imployed?
Or if nothing else will murther his Reputation, and neither he, nor the Work be otherwise liable to Excepti∣ons, yet shall it not be whispered, that he is none of Caesar's Friends? That your Crowns and Royal Dig∣nities themselves are not safe, if it shall be allowed to every Pen to vent such Anti-monarchical Doctrines, as have been brought into the World under the pretence of carrying on the Kingdom of Christ, and advancing its Power and Triumphs: Was not that the very Reason St. Chrysostom gives, as is particularly ob∣served p. 16. of this following Treatise, why St. Paul speaks so Enigmatically, and Obsourely of this Matter in his Epistle to the Thessalonians, ch. 2 2. v. 5, 6, &c. Why then should any be so Presumptuous to meddle with such great Mysteries?
Ʋnhappy Princes to be thus Treated! and yet what Court almost is there, or hath ever been, where such base Whisperers and Parasites have not made up great part of the Attendants?
Ʋnhappy Princes too! who must neither see with your own Eyes, nor hear with your own Ears, but are subject e∣ven in what is of highest moment to be misled by the slanders of those, whose greatest Merit it is, to depress such, whose Sincerity and Plain-dealing aims at nothing so much, as to establish you upon those Foundations, which only can stand.
And were you at leisure to read all your respective Hi∣stories; who in all Ages would be found to be the truest Friends to Monarchy? those, who flattered your Prede∣cessors into Ruin, or those who were so hardy, as at their greatest Peril to endeavour to recover them from it?
Page [unnumbered]Or if your great Affairs will not permit such a par∣ticular research, let me have leave to give it you in an Instance out of that History, which you are all con∣cerned to be acquainted with, it is that we have upon Sacred Record, and in the Truth and Moral of it, is be∣yond all Exception; you have the relation of it, Kings 1. 22. Ahab King of Israel, and Jehoshaphat King of Judah, were going out to Battle against the Syrians, and Jehoshaphat said unto the King of Israel, Enquire I pray thee at the Word of the Lord to Day: Upon this the Prophets are gathered together, about four hundred Men, (a full Convocation) the question is put, shall I go against Ramoth Gilead to Battel, or shall I forbear? and they said, Go up, for the Lord shall deliver it into the hand of the King; only Micaiah hath no Summons sent him, he had in all likelihood been traduced as one who favoured not the Royal Cause; I hate him saith A∣hab, for he doth not Prophesy good concerning me, but evil: However at the Instance of Jehoshaphat he is sent for, and what is the Issue? at first he bids him too (the Mes∣senger sent for him had prepared him for it) Go, and Prosper; but upon the King's adjuring that he tell nothing but what is true in the Name of the Lord; he then plainly and honestly acquaints him with the danger, is huffed for it by the Court Prophets, impri∣soned by the King, and left there to expect the farther effects of his Displeasure, when he should return in Peace; he never returns in Peace, but is slain, to fulfil the Words of the honest Prophet, he had disgraced.
Now who were here the most Loyal? Those Prophets who said to Ahab, go up to Ramoth-Gilead and prosper, the words of whom declared good to the King with one Mouth, and thereby betrayed him to the sad Fate, which so soon overtook him, 1 Kings 22. 12, 13. Or Micaiah, Page [unnumbered] who shewed him Israel scattered upon the Hills, as Sheep that had no Shepherd, v. 17. Who shewed him the Lord sitting on his Throne, and all the Host of Heaven standing by him on his Righthand, and on his Left, shew∣ed him too leave given to the Lying Spirit to perswade him? v. 18, 19, 20, 21, 22, 23. Who I say of these were then most Loyal (I wish it were not too much the Parallel of what seems to be doing in the World; for is it not (as may be seen in the Explication of the sixth Vial, ch. 16. p. 127, 128.) by the three unclean Spirits coming out of the Mouth of the Dragon, of the Beast, and false Prophet, that the Kings of the Earth, and of the whole World, are to be gathered to the Battle of that great day of God Almighty?) to their Prince? let the Issue speak: who now the most Faithful, who the most Dutiful, the Event (it seems not to be far off,) may e're long declare.
Besides, because the insinuating the want of Loyalty, and just Reverence to Majesty, is the likeliest Engine to undermine the best of designs, (it was this Crucified our Lord himself, and gave the great hindrance to that Work he came into the World for, John 19. 12, 13. 'Twas this was the accusation they charged his Disciples with, Acts 17. 7. Acts 25. 7, 8. This too that every day robs Princes of the Services of the best of their Sub∣jects; had I not long trod in Court, and seen the wor∣thiest of Men run down by such Artifices, I should not have so touched this Topick: But because this so often happens, (the base and unworthy have no other Arts to uphold themselves by); let me beg Pardon (Mighty Princes) for it is your Interest is herein pursued, if I farther represent to you in the Reigns of those, who for∣merly sate on the Thrones you do, who they were, who were still the best Friends to Majesty.
Page [unnumbered]Whether those fine Gentlemen who are always making their Court, the constant Attendants at the Levees and Couchees of their great Masters, still pressing on to be in the Eye of the Prince, and like the Sun-flower look gay, and hold up their Heads bravely, whilst all shines on them, but as soon as the Shadows begin to appear, humbly made their Leg, begged their Conge, and with as good a Grace wheeled about to the Pre∣sence of the rising Sun, and it may be were as busy, and officious there, as if every one of them had been that Phosphorus which opened the Day for their Rise. Were these now the better Subjects, or those who when they saw the Storm approaching, in all Humility fore∣warned them of the Danger, but had nothing but the Bread of Affliction, and the Water of Affliction for it; like solitary Micaiah many times were ordered to Pri∣son till they returned in Peace, though to return in Peace (had they hearkned to the despised Messengers it might have been so,) was never their Lot: It was otherwise decreed, as in Ahab's Case; and Micaiah, with all the Ignominy they cast on him, was in the mean time the Favourite of a much better Court, the Secretary of their greater Prince, of God himself, to declare it.
And now judge you (Dread Soveraign) whom you ought to preser in your Thoughts? Whether those false Sycophants, Men made to undo Princes and Courts, and then to desert them; or those who must always be steddy, as that Truth, with which they are intrusted? Who cannot but do what in them lies to prevent those changes, which the others are no farther concerned in, than to make good their Post in them who ever falls? Who really mourn for the Sins that bring them on, and whatever be the Fate of the Prince, make it so far their own, as to lament both his, and the Misfortunes of the Page [unnumbered] Publick, which cannot but suffer with him? Who is the best Subject, he who with his Prayers, with his Tears, with those warnings he thinks he is in Conscience-bound to Administer to you, follows you in every Change; Or he who cares not what becomes of your Persons, your Crowns, your Kingdoms, your Souls, provided he can but secure that Mammon of Ʋrighteousness, to which alone he is a true Homager?
For if it be not so, how hath it come to pass, that your Predecessors have been Betrayed, and Murthered some of them by their greatest Favourites? Others, how∣ever adored whilst living, so deserted at their Deaths, as scarce to have found a charitable Hand to lay them in the Grave? and those who have gone off the Stage with the greatest applause, soon forgotten amidst the gra∣tulations and glories of the next Reign?
So unhappy of all Men are you in this, (Great Princes) and how almost should it be otherwise? Such being the Arts by which Men rise, such the designs of the Ambi∣tious, (a name that is big with all that is ill,) so much falshood, so much Envy, so much Pride, so much Intempe∣rance, so much (not to dissemble,) Vice of every sort, that, like the mixt Multitude coming out of Egypt with the Israelites, is always to be found in your Retinue: Not that this is, what is therefore presently to be reflected on your Majesties, but on the Corruption of humane Nature, and those great Bodies you govern, which like great Vessels cannot be without great Dregs.
But this is still your Ʋnhappiness, that you can make Men no better; that when you have imployed your best Care and Circumspection, Mankind will be still Mankind, and the wickedness of a false Heart will not always be concealed.
Page [unnumbered]Not that I would be so dis-ingenuous, as not to ac∣knowledge, what is due to those brave and worthy Men, that have in all Ages been bred up in, or Retainers at Court; I know there were, and are the Saints in Caesar's House, Philip. 4. 22. And it is great Pity, where Vertue and Honour are so much Professed, there should be any others; it is great Pity, (for it is to you Christian Princes this is chiefly addressed) where Religion and the Gospel are owned, what is so contrary to both should be so much entertained; but most of all unhappy, that Reli∣gion, that the Gospel, at least the high Pretensions to both, should produce these Effects: For is not this the case, that it is the Holy Man, the Confessor, the Zealous Bigot, he that talks of nothing so much as of the Church, and the Veneration due to its Laws and Authority, who is the worst of Sycophants? Are not these the Men who get into your Secrets, and are factoring for another Court, whilst they tread in yours? Are not these the Men who Cabal, and Consult, and never rest satisfied till Prince and Peo∣ple do them their Homage? But it is to be hoped, this will not always be; 'tis to be hoped, (let me use the al∣lusion of that name by the succession into whose Autho∣rity they pretend to all this, Luke 5, 6, 7.) the greatness of Peter's Draught may at last break the Net, and their Ships and themselves sink with it.
But then (for I must not forget what gave the occa∣sion to these Remarks) who shall have the Honour, who the Hardiness to speak such Truths? Or must they not be received at Court, because they flatter not, because they shew you what is your present danger, What your greater Ʋnhappiness still behind, if you shall af∣ter all think it a matter of State and Majesty to be above the Address of the Sincere?
Page [unnumbered]For my part, if I Perish I Perish, but it shall not be in being one of those (the worst Disloyalty towards you and your Crowns,) who shall flatter you into that Ru∣ine, which cannot but attend the most mighty of you all, if you should be so miserable as to be found with the Beast, and false-Prophet, when to be cast into the Lake of Fire burning with Brimstone, Rev. 19. 19, 20.
For what will it then signifie to have been buoyed up with an Opinion of your mistaken Greatness? What to have been pushed on in your mighty Projects to de∣clare for your Glory, and make that consist (it may be) in enslaving your own, or others Subjects? For thus the Beast, and the false-Prophet are too apt to prompt their Votaries: It is the Language of the Dragon themselves speak, Rev. 13. 11. and nothing they so much delight in, as to propagate his Cruelties. 'Twere not difficult to shew this in those Harangues, with which Men, whose Function and Character, one would think, should inspire them with more Moderation, have ventured, and that in the most solemn manner, as speaking for themselves, and the whole Body of the Clergy, and that Religion too they so highly cry up, to warm the Ears of the great∣est Princes; as what Colours cannot false Rhetorick put on any thing? What is so foul and odious, that the glozying Encomiast cannot make matter even of Applause and Admiration?
But what will this signifie, when the greatest Monarch must be devested of all his Pomp, as Lucian describes the Philosopher in Charon's Boat, must lay aside their Pride and Haughtiness, as a weight that would otherwise sink them, must thorowly disrobe themselves, and stand be∣fore the great Tribunal, as naked as the meanest of their Subjects?
And can you now, Dread Princes, be displeased with Page [unnumbered] him, who by telling you Truth now, is but shewing how you may retain even your Royalties there, and be as high in that future Kingdom, as you are in what you at pre∣sent enjoy?
Can you (Gracious Monarchs) resent it, that any hath so just a Duty and Reverence for your true Greatness, as to remonstrate to you, how treacherously you are dealt with by those, who would blow you up till you Swell and Burst? by putting you upon what is so unsuitable to the Divine Character, he, whose Vicegerents you are, hath imprinted on you? For how unlike to the Deity is this, to despise, were your Subjects (what your Syco∣phants are still filling your Ears with,) the meanest of your Creatures? For is it not the highest Glory of Heaven to look down upon, and relieve the Oppressed? To be still scattering its Bounty, and magnifying its Mercy towards us Dust and Ashes? It is said of him, under whom you Reign, that he doth not afflict willingly, nor grieve the Chil∣dren of men, Lament. 3. 33. And can the blackest Cruelties add Lustre to your Crowns? Let Abaddon, or Apollyon, a Destroyer, be a Stile for him, and his wicked Substitutes, who Rules in the Children of Darkness; to be the Preserver of Men is the Glory of the Almighty: And it is only Weak∣ness, the greatest impotency of Mind that can tempt those, who are otherwise high and mighty in the Eye of the World, (as Princes are, and ought to be,) to those mistaken Triumphs of insulting over the miserable, and calling that their Glory and the enlarging their Territo∣ries, which is only wider Solitude, and profest De popula∣tion.
Let it be Treason in your Subjects, whatever in their ve∣ry Thoughts they imagine against you, but that, and all their overt Actions are nothing to what your selves do, whilst thus acted to the unkinging and deposing your Page [unnumbered] selves: For where is that Glory that can end in nothing but the greatest Chaos, and Confusion? Where is the Power and Majesty, that not only lessens it self in the Outrages committed on the Innocent, in the Ruins it makes, where it pretends to Rule, but in the certain Doom it must expect from that greater Majesty, whose Creatures, whose Subjects, it may be, whose Favourites it is still destroying?
Methinks it is a degree of Treason no Monarch should Pardon, to be thus tempted by any of their Subjects from their Allegiance to Heaven, and with it, from that only Security, they can hope for to their Kingdoms: None methinks should suffer their Meekness, their Cle∣mency, their Zeal, or whatever other imaginary Name, their base Parasites have learnt to blow them up with, to be thus abused to such vile and unworthy Designs!
For, what is it for a poor Mortal to be buoyed up with the Applause of them, who have no other way to serve their wicked Ends? To have the People in their Accla∣mations Shout to them as if they were Gods, whilst, it may be, the Worms are already Preying upon them, as upon Herod, who gave not Glory to God? What to have what is next to Divine Honours done their Statues, to have Lamps perpetually burning before them, Incense, and a sort of Sacrifice offered to their Images, if all be but to prepare them and their Idolatrous Crew to be the greater Victim of Divine Wrath? I would not be bold in my Innuendo's on such a Subject, as this is; I wish no Reader did understand, or could apply it.
But to pass-by such unroyal Persons, for certainly none can so much Dethrone themselves, as whoever thus usurps on God, and shall permit such Indignities to be offered to him, (for there the Abomination termi∣nates) Page [unnumbered] whose Prerogative it is to set up one, and pull down another.
To pass by therefore such unroyal Persons, (though it is to be hoped none such are to be found among you) let me with all Duty apply to such among you who are under another sort of difficulty, as great as the former; and so are such who suffer themselves, (Oh the Indignity of Crowned Heads!) however high in their Stiles and Character of Majesty to be the Vassals of a for∣reign Power: who can submit to the Ʋsurpations of those who by their, and their Predecessors Favours have risen to what they are?
What a reproach is it to you (Great Monarchs!) to be but part of that Scarlet-coloured Beast on which the great Whore (as the Holy-Ghost hath described Rome to be, Rev. 17.) sits? How mean is it for you to be thus rid on?
'Tis contrary to the respect due to Soveraign Princes almost but to express what the Dishonours and Servili∣ties are, this shameless Sorceress blushes not to put on you.
Is the vein of Blood open in any of your Kingdoms, for whom is it but her you fight?
Is your Power applied to the executing any grievous Sentence (Oh could the Cries of Souls under the Altar pierce into your Ears, as they do into his, who is your Soveraign! Rev. 6. 9, 10. Could you imagine, (but your Greatness, your Lustre, your Glory must not be disturbed with such affecting Objects,) what the Groans, the Shrieks of those are, who are daily upon the Wrack by any of your Officers! What the sad and disconsolate Conditions of such who in your Kingdoms are shut up (let me so express it) under Chains of Darkness, in those horrible Dungeons, where the Toads and Vipers, and what∣ever Page [unnumbered] other Venemous Creatures crawl forth in that con∣stant Night they there feel, are much more merciful to them, than their savage Inquisitors! But I say,
Is your Power applied, your Authority abused, to the executing any grievous Sentence? for whom is it all this Drudgery is, but for her, who like that great Abaddon, or Destroyer, under whom she Acts, Prides herself in the Cruelty? For her, who if she be as she is, the Woman ar∣rayed in Purple, and Scarlet-colour, it is the Blood of the Saints that hath thus dyed her Robes, Rev. 17. 4. And what is the Honour, what the part in all this she gives you, but to be only the Executioners of so great Impiety and Injustice?
But let me (for methinks it is due to your Majesties to be better treated, though who can dissemble the In∣solences of that Sorceress towards you?) retract the Imputation; for sure it cannot be with your Royal Con∣sent, that such Barbarities are acted: No, it is the De∣sign of those who menage such Villanies, that what they do, may be in the Dark: For who shall say to a King, Thou art Wicked, and to Princes, Ye ar• Ʋngodly? Iob 33. 18. Indeed it is not fit this should be in the least surmi∣sed; therefore they who promote such mischievous Pur∣poses must colour all with Zeal and Piety; it is the Cause of God, and the Church must countenance the Practice.
But oh still greater Impiety! to interest God himself in the Barbarities they are carrying on! And let it not be admired, the wicked Wretches so boldly crowd about your Thrones, when they are so hardy towards God himself, as to make his the Habitation of their Injustice; to intitle the most High and Holy One to all the villanies of Hell it self.
But cannot God but be Iealous against these things? Imitate then (Royal Sirs) your Prince, recover his, and your Honour from such vile Parasites; be pleased Page [unnumbered] to believe that that cannot be of God or Christ, which is so contrary to that Clemency which is the radiant Dia∣dem in Heavens Crown; let not her being decked with Gold, and precious Stones and Pearls; let not the Golden Cup in her hand, (all are but what she hath spoiled you, or your Subjects of) tempt you any longer to the Abomi∣nations, and filthiness of Fornication, the Kings of the Earth are said to have committed with her, Revel. 18. 3. Rather as it there follows, (take not mine, but the Admonition of God Himself) come out of her, that ye be not partakers of her sins, and that ye receive not of her Plagues, v. 4.
But are there yet any among you, who are still more dangerously ensnared, and out of very Conscience (un∣happy Conscience to be thus misguided!) countenance the Romish Interest? who think they do God good Service, I will not say in Persecuting his Church, but in Propaga∣ting that mistaken Faith, which hath so long done it?
'Tis, I confess, a glorious Principle to be for Liberty of Conscience; worthy the most Royal Heart to declare that none shall be Prosecuted for meer Religion, (and may this Charity cover all other Miscarriages!) But what recompence can that Church make them, who thus Sacri∣fice all to it? If at the same time, what is Zeal and Piety in those, who thus sincerely act in her Cause, be but colour, cheat, and the same design of Cruelty carrying on by Her, as when with open violence she invades the Peace and Consciences of Mankind?
And, Oh that my Voice or Pen, might reach such Royal Personages, as are most concerned herein! That they would amongst that hurry and distraction a tottering Cause (for such Rome's must be, the sentence is gone out against Her, she is faln, is faln, and cannot long stand) gives them, retire a little within themselves, and consi∣der, what can be the end of Her, who hath so long Page [unnumbered] had it written on her Forehead, MYSTERY, BABY∣LON THE GREAT, THE MOTHER OF HAR∣LOTS, AND ABOMINATIONS OF THE EARTH?
I would not, it becomes me in my duty, not to press hard on any Prince, but least of all on such, whom the World may be apt to think, what's last said, more nearly concerns; but neither dare I upon this occasion so far to temporize with any, as not freely to premonish of the dan∣ger, especially, where it is the only Interest such can have, either with God, or Man, to desert that Communion, which hath already betrayed to such irreparable mischiefs.
And I most humbly ask leave to offer to such a Prince, whether, to say no more, (for I may not here enter upon long Argument and Conviction) that Religion which bests Consults the Honour of God, the Interest of his Vicegerents, the Security of the People, the Quiet and Peace of Conscience; that Religion, which in its Precepts is most agreeable to the Principles of Reason, and the common notions Mankind hath of Good and Evil; whether, I say, such a Re∣ligion, or what teaches and acts contrary to all these, be the Re∣ligion he would choose? the Religion fit for Prince or People?
For my part, I would speak to such an one, as I would answer it at the great day, when Prince and People must all stand naked before God: Were I not as well assured, that the Romish Church, in the Bulk it now stands, and hath for these several hundred years stood, were that BABYLON spoken of in the Revelation, that MO∣THER OF HARLOTS, AND ABOMINATIONS OF THE EARTH, as I am, that 'twas Gods Holy Spi∣rit that dictated that and all other Scripture; Were I not assured, that the Romish Church were chiefly concern∣ed in those seven last plagues, or Vials of the Wrath of God, mention'd, Revel. 15. and 16. Chapters. Were I not assured, that most of those Vials have been already Page [unnumbered] poured out on her, and that there is very little behind to compleat her full Doom: Were I not assured, that those who come not out of her, must perish with her, and that their, and her Fall is near at hand, I should not dare, as I have here done, to appeal to you (O So∣veraign Princes) and thus freely to call you down from your Thrones to consider what is offer'd by one, who is the meanest of your Subjects.
But is it I then, or the Truth, that calls upon you? Is it so mean a Subject, that presses upon your Royal State, or is it your own Royal State it self, your greatest Interest, that of your Heavenly, as well as Temporal Crown, that here bespeaks you?
In Compassion, in Compassion to your Royal selves, be jealous at length of that corrupt Communion, which can preserve you neither in this, nor another World.
Think not (Great Sirs) that the Dream of Purgatory (an In∣vention to make men less careful of their Salvation, while the day is, in which only we can work) will then relieve you.
Think too, how cruel their Mercies are, who have no better State for their Votaries, than what themselves tell you that is.
Think not the highest Saints will be able to defend you then, who, when they have done all they can, are themselves but unprofitable Servants, Luke 17. 10. and can have done no more than was their duty to do.
Much less think, that Images, Relicks, Crucifixes, or whatever other Merchandize Rome Boasts, can stand in stead in the day of Wrath:
No: Think of nothing but the Blood of Christ, and that Sacrifice offer'd by him, our only Advocate and Mediator, but whose True Members Rome hath so long Persecuted.
And let me, in all Humility, beseech you once more to think, and that is on those who have been using Page [unnumbered] all their Sorceries to deceive you in these weighty mat∣ters, and to rob you and your Subjects of the benefit of that Blood.
Think too (Great Princes) how they have entrenched on your Royal Dignity in every advance they made to∣wards their Greatness.
It was by taking him out of the way that hindred, that Antichrist, the Man of Sin, and Son of Perdition, i. e. By the removing the Roman Emperor, that he was first capable of Exalting himself.
Consider how by their siding one while with the Ea∣stern, another while with the Western Emperor, (after the Empire ceased at Rome) they made these to clash against one another, themselves still gaining by the Rupture?
Consider how it was in the Prosecution of this their wicked purpose, they called in first the Emperor of Constantinople, and then Pepin against Aistulphus King of Lombardy: And what became of his Territories, and the Exarchat of Ravenna in the Issue, which instead of being restored to the Emperor, as was demanded by his Am∣bassadors were decreed by Pepin to the Pope.
Consider, they are Contemplations worthy your Royal Thoughts, what was their Design in beginning a new Em∣pire in the VVest, and clapping the Crown by surprize, on the Head of Charles the Great, as it is reported to have been done whilst he was upon his Knees at his Devotion? What indeed but to lessen the Eastern Em∣pire, and from the Authority Leo the then Pope assumed to himself, to Found for the future a Right in Creating and Confirming all Princes?
See the Tenure (Great Monarchs) they prescribe for all your Royalties to be held by! And if, whilst it was to serve them, they call you the Vicars of Christ; for there Page [unnumbered] was a time when themselves told you this was your Stile, yet how soon did they forget the Allegiance due to it, and under that very Stile since usurpt the Power over you and your Kingdoms?
Will it not be too great an humbling to you (Mighty Princes) to shew you no fewer than seven Emperors, i. e. Henry the Fourth, Henry the Fifth, Conrad, Frede∣ric Barbarossa, Philip, Otho, Frederic, all almost succes∣sively Excommunicated, some of them deposed, and others brought to that degree of Submission as to hold the Pope's Stirrup; one having his Crown kicked off of his Head by him, all spurned and trampled on, as if they had been the vilest Vassals?
And is it any wonder that Kings and other Princes have the honour to follow their Emperors herein? Baro∣nius in his Annals, Anno 1162, brings in the Kings of France and England at once performing the Of∣fice of Yeomen of his Stirrup, and leading his Horse, one by one Rein, the other by the other, till from the place where they met Him, they had con∣ducted Him to the place of his Reception: And lest full Homage should not be paid to Him, he gives an account, at the same time, of a Prince of the Saracens, bowing the knee before him, kissing his feet, and this in the Name of his Master, the King of the Mahometans: 'twas to Alexander the third, whom Ba∣ronius so much magnifies for his meekness, moderation, and goodness, Ann. 1177. that these Ceremonies were perform'd; in which he likewise joins all Orthodox Kings, and Princes, as crowding in for a part in so glorious a service.
And the Truth is, your own Records (great Prince) will give you but too many Instances of that Injustice, that Insolence, those Indignities of all sorts, with which Page [unnumbered] the Romish See hath so often treated the most Royal Per∣sons. Sicily, Lombardy, Sardinia, Portugal, Spain, France, and indeed almost what Christian State is there, (for the Eastern Empire hath not been free from their Pretensi∣ons,) that yields not Precedents of this Nature? Scarce any War, any Contest, any Rebellion of Subjects against their Princes, any difference between Princes, in which they have not been Parties, if not the Promoters: Scarce any Boat in which this Fisherman, this Peter, (let me use the Stile he pretends to) hath not had his Oar, scarce any troubled Waters in which he hath not Fished.
But I must not pass by, what by us of these Kingdoms must not be forgotten, viz. The treatment of Innocen∣tius the Third, towards King John, by his Legate Pan∣dulphus; when having interdicted the Kingdom for six Years together; (an admirable way to propagate Faith; by shutting up the Church Doors, denying the use of the Sacraments, refusing Christian Burial to all, &c. And in a word, treating the whole Nation, as well as the King, who had offended him, as if they were Heathens, or Dogs, excepting such only whom the purchase of their Money, i. e. the Mammon of Ʋnrighteousness, had made good Christians:) He forced him to take off the Crown from his Head, and lay it down at his Feet to be dispo∣sed of as the Pope should please, and taking it up, kept it three or four Days, not restoring it but upon condi∣tion that he and his Successors should hold the Kingdom of the See of Rome at the annual Tribute of a thousand Marks, viz. Seven Hundred yearly for England, and three Hun∣dred for Ireland; whereupon they both became subjected to the Pope: To what degree that Exaction grew, ought to all concerned in either Kingdom to be the lasting Sub∣ject of their Indignation.
To this I might add that great Diminution it is to you Page [unnumbered] in the exercise of your Royalty in what of your Kingdoms you do enjoy, to rule by the Laws of those who have so unworthily usurped upon you; the Canon-Law I mean, and other their Constitutions brought in upon some of you, to the subversion of all the ancient Rights of your Countries, I was going to say, to the dis-inherison of you, and your People: And how are those of you in effect de∣posed, whilst you still seemingly sit on your Thrones, where the Inquisition, (a name at which Humanity star∣tles,) is made the standing Law of your Kingdoms, or where the Decrees of Draco are recalled, and whatever can drain your Subjects of their Wealth, or Blood, made the false Eulogies of flourishing Kingdoms?
Says St. Paul, Let no Man deceive you by any means, speaking with reference to Antichrist, that Man of Sin, and Son of Perdition, 2 Thes. 2, 3. And let me in all humility make the same Address: It is too long already, that this great Impostor hath been so audaciously enter∣prizing upon you; wait no longer (Royal Sirs) for the decision of the point, it is manifest, and you have but too many Demonstrations of it, who is this Man of Sin, and Son of Perdition, viz. He who thus hath oppo∣sed and exalted himself above all that is called God, or that is worshipped, so that he, as God sitteth in the Temple of God, shewing himself that he is God. It is of you (Dread Soveraigns) it is said in the Scripture, Ye are Gods, Psal. 82. 1. 6. John 10. 34. 'Tis of you all that is Worshipt, 〈 in non-Latin alphabet 〉, the Stile of most August is to be under∣stood: It is of one usurping to himself all Power in the Church, to bind or loose, to pardon or damn, sitting as God in the Temple of God, shewing himself that he is God is most aptly Construed; and it is not hard now to point out the Beast by his own Mark:
You have seen what hath been his aim from his first Rise:
Page [unnumbered]What the Principles and Maxims by which he acts,
What the Scorn and Contempt, he hath been for so many Ages together casting upon you:
You have seen what changes and interruptions, what Faction and Sedition, what turmoils, what stirs and trou∣bles he hath been fomenting in your Kingdoms: How preca∣riously he would have you hold your Crowns; what Pow∣er he usurps over you, and your Subjects here, and in case you refuse him that Obedience, that Vassallage he ex∣pects, what power he invests himself with, of shutting the Gates of Heaven against you hereafter.
Your Histories will inform you, what your Royal Progeni∣tors, and Predecessors have done for him; what the Designs and Projects he hath put them upon; what the Dangers they have so often incurred, and how he hath returned the obligation, your selves are best able to Judge.
And what is it now at last he and his busy Agents require from you, as the Complement of that Zeal, that hath been so much abused? What is it they would requite all you have done for them with, but (let me use the Words of the Holy-Ghost in the sixth Vial, (under which I doubt not we now are) in gathering you to the Battle of that great day of God Almighty, Rev. 16. 14. That Battle in which none can engage and prosper?
And let me upon the Prospect of what that portends, once more repeat it, Be wise now therefore, O ye Kings, be instructed ye Judges of the Earth.
But there are among you (Great Soveraigns) who seem not to be so much concerned in this; those I mean, who having left the corrupt Communion of the Church of Rome, yet have not fully pursued or acted agreeable to that Reformation, which is to bring on, or succeed the Fall of Babylon. To such is it, I have to add, that they would Page [unnumbered] please to consider, it will not suffice, that you are content∣ed to be called Protestants, and enjoy the Interest of that Name, unless you are what that Name speaks: And it is your highest Concern so to be; the time growing on, when Success and Victory shall go along with Truth and Piety.
Have you been so happy to throw off her Yoak, to dis∣claim her Errors, to despise her Ʋsurpations, let then none of her Principles, none of her Practices mix with your Politicks; act, (Glorious Princes,) act bravely and openly for God and that Religion you Prosess; It is but to lessen your Strength, to think when God is doing his own Work, that nothing but the Arm of Flesh can save you: Why should you think he cannot defend his own Cause, without listing his Enemies in the Service?
Is it not he, who hath said, not by Might, nor by Power, but by my Spirit saith the Lord of Hosts? Zechar. 4. 6. No, let Princes and People consider, that it is the ho∣liness, and purity of Religion God will establish in the World; let them consider, how hitherto in all the signal Deliverances of his People, himself hath stept in, and asserted the Glory of the Success, and let them but reform to that Holiness, that Purity, there needs no farther force to beat her down, for where these are, Baby∣lon is fallen. Amen.
