A DEFENCE OF THE RIGHT OF KINGS.  
WHEREIN THE POWER OF the Papacy over Princes, is refuted; and the Oath of Allegiance justified.  
WRITTEN FOR THE USE OF ALL English Romanists; more especially, for the Information of those Priests, or jesuits, which are by Proclamation commanded to conform themselves, or depart the Kingdom.  
By EDWARD FORSIT, Esquire.  
LONDON, Printed by B. A. for Nathaniel Butter, and are to be sold at his shop, at the Pied Bull, near Saint Austin's Gate.  
1624.   

TO THE MOST HIGH AND POTENT MONARCH, JAMES, OF GREAT BRITAIN, FRANCE, AND IRELAND, KING, DEFENDER OF THE FAITH, etc.   

TO THE RIGHT REVEREND FATHER in God, GEORGE, by the Divine Providence Lord Bishop of LONDON, my singular good Lord.  
THE whole Church, and Kingdom of England, (Right Reverend Prelate) hath a long time together taken notice of that continual nearness, into which it hath pleased his Majesty (who does all things upon judgement) to admit your wisdom and faithfulness, in matters of advice especially, which be most proper to your sacred Function. Which Grace of your Lordships with so wise and learned a Prince, hath persuaded me, that as you were the fittest, so you would be the willingest to do our Great Master this service; for so I hope this Office will prove, if your Lordship will be pleased, that this Book may by your hands have access unto his Majesty. It treats of a Royal Argument, and therefore (even of duty) to be dedicated to a King, as a thing due unto Caesar: And due unto our King especially, whom God hath raised up in Britain, as the Fort Royal of Princes, to amate that Tower of Babel, that proud Castle of S. Angelo. And therefore as his Majesty himself hath first of all, and best of all, written in this kind, and given the ablest directions unto others to prosecute the Argument; so it might seem presumption, if any thing of this subject should come abroad without his Royal assent.  
His Majesty's example (together with this Gentlemans own zeal to the Cause) did at first, no doubt, encourage this learned Author to undertake this present Work, who as he still is by his place a justice of Peace, so hath he here done justice upon that saucy Medler with the Rights of Princes, Parsons the jesuit, and those two seditious Books of his, one coming our under the name of P. R. the other of a Catholic Gentleman, both which he hath here made to keep the King's peace. The Title will (I hope) find gracious acceptance, and the Book honourable approbation with his sacred Majesty. Which hope of mine hath emboldened me to offer it unto your good Lordship, as a testimony of my most hearty and humble thankfulness, for those favours which I have received from your goodness: the remembrance of which shall ever bind me to be at your Lordship's service most faithfully.  
Nathaniel Butter.   

TO THE READER.  
OCTAVIUS the Emperor did rather choose to violate the will of Virgil, then to consume 
Inter 〈◊〉 fragmenta.  those laborious AEneids of his in the flames of Oblivion. Why then should not this example of his, excuse me from blame of the Author of this following Work, for attempting to commit to the Press, and commending that to others in public, which he but lent to me in private? since good things are best known, by their use; and well considering, how acceptable it may prove to our hopeful times. The end of his 〈◊〉, when he first began this Treatise (I am well assured) was only to satisfy his own private judgement, esteeming it (through his too much Modesty) so far unfit for the public view, as for the space of ten or twelve years since the finishing of it, he suffered it to rest obscure, amongst his other private Labours; wherein his industry and ability may appear to be made yet more transparent, in his own under-valuing of what he hath so exactly performed: Which coming thus accidentally to my hands, and viewing the matter it treated of, and the malicious slanders it retreated, I could not choose but even blame the unkind Author, that would have made the very Womb of this his seasonable Offspring, the Tomb, and given it at one and the same time both life and dissolution together.  
I have therefore adventured my Endeavours (without his knowledge, beyond his expectation, and I am afraid, against his desire) for the publishing of that which I knew might prove so useful: which remaining obscure, and in silence, neither should the Cause nor the Parsons be vindicated; nor yet the sovereignty of this Antidote against that dispersed Poison, have been discernible, or served for public benefit. And though the man opposed be (as I conceive) uncapable of defence, yet there remain many of his Labours, that like the Viper's brood have sucked a stronger Poison from his death. Nor want there many of his jesuited Disciples, who may yet do him right, if they think him injuried; though it be true, Vni Caesari multi insunt Marii. 
Suat. li. 1. c. 1.   
All I desire, is pardon from the Author, upon whose Worth so well known, and Love so often tried by me, I have thus far presumed; not doubting, but the public good that may ensue his own Labour, will oversway his resolved retiredness. As for thy acceptance, I doubt it not, because the benefit is thine own; and accounting it reward enough to myself, that I am but the Instrument of communicating this to others. Farewell.  
F. B.   

PARTICULAR MATTERS discussed in this Treatise.  

THe occasion of this Question concerning the Pope's power.  
The mitigations of P. R. touching the Powder-treason.  
His mangling and omitting of my Lords words.  
Whether the Pope cannot err: with the manifold distinctions of the Papists therein.  
How the true estate of the Question concerning the Pope's power, is hidden by a cunning form of words.  
Whether this point be generally agreed upon amongst Catholics, and how dangerous the same is to the State.  
How he minceth and mitigateth the matter in question.  
The true Question, and how largely it extendeth.  
The reasons made for the position, and the same answered: and that there neither is, nor ever was, any standing Authority to deprive Kings.  
No reason for the Pope's power in nature.  
Whether the universal Pastorship be instituted by Christ, and what points must be proved, before that come to be made good.  
The Jesuits busy entermedling in State-affairs.  
The proof from the word Pasce Oues examined, and Baronius his expositions and inferences in this matter.  
Other strange arguments for the Pope's temporal power.  
The Pope no rightful successor of S. Peter, but wrongfully pretendeth his Authority, or Primacy.  
The Pope no successor or imitator of Christ.  
Their distinction of Authority, direct and undirect, examined.  
What necessity there is of this Pastoral power, and how it is qualified.  
Politic reaches in Popery, to advance the Authority aforesaid.  
The Pope may reduce all causes to his Cognizance, and how far he may extend the power of Seculare Brachium, the Sccular Arme.  
The Doctrine of the jesuits concerning the deposing of Princes, holding that even private men may destroy Kings.  
P. R. yieldeth unto the point of the King's Supremacy, in that sense as we do accept the same.  
P. R. driven to fall from that which he had yielded.  
The Pope and Bellarmine will dislike as much of P. R. for yielding to the King's Supremacy of preservation, as they do of M. Blackwell, for taking the Oath of Allegiance.  
P. R. thought to be the author of the Letter which replieth to the Apology of the Oath.  
He cannot yield Supremacy in all causes, in his own sense, and yet main aine the Pope's power of deposing.  
The maintaining of the Pope's temporal power, and the denying of the Oath of Allegiance, is all one.  
He ought to have showed particular matter to be disliked in the several parts of the Oath: the true cause why he doth not.  
His four reasons, whereby he would prove matter of Religion in the Oath, be examined, and refuted.  
All limiting of the Pope's power, is not matter of Faith.  
The allowing to the Pope a power to depose the King, cannot stand with Allegiance.  
A short answer (consisting of two parts) to the whole Book, Written against Sir Edw. Coke, concerning the Pope's Authority in this Kingdom.  
Difference in the case of subjects under Catholic Kings & the subjects of this kingdom, & between the now subjects & those of former times under 〈◊〉 Kings of England.  
The distinction of the Pope's Authority, direct and indirect, 〈◊〉.  
Reasons to induce the Catholic subjects not to refuse the Oath  
That sundry Papists have taken the Oath willingly: and that the Gent. Wrongeth them in making a doubt thereof. upon any allegation of constraint by fear.  
That the Law containeth not any compelling or unlawful means, to make any to swear unwillingly.  
That they have also sworn faithfully: and that the equivocating sense which the Gent. deviseth, was not used by them, nor aught to be used by any, being senseless, and against the Oath directly.  
The Gent. rage and threats, for enforcing of the Oath.  
His Theology controlled, concerning the ministering of an Oath unto such, as he that ministereth the same, suspecteth will forswear himself.  
That amongst the Papists, there be greater enforcements to make men abjure Opinions, yea, under pain of death, as is confessed: And that the answer to maintain the same by the title of Ius acquisitum, is idle and frivolous.  
A wish for eternising the memory of the Gunpowder Treason, in answer of their anger for our so often iterating or upbraiding to them that most abhorred Conspiracy.   
FINIS.   

AN EXAMINATION OF a Position published by P. R. in the preface of his treatise, tending to mitigation, concerning the lawfulness of the Pope's Power over Princes: with a defence of the oath of Allegiance.  
IT pleased the Right Honourable the Earl of Salisbury, in his exactly written, and necessary published answer, to certain scandalous Papists provoking him by occasion, and in fashion unsufferable, to protest against the insolency and malignity of the Romish Church, out of the bosom whereof so many Treacheries, Conspirases and Immanities' of the foulest kind, have been vented into the world, tending to overule or ruinate whatsoever authority, not submitting the neck to the yoke of that usurping power; in the very first passage of that his Appologetticall declaration (which envy itself could not pass over without attribution of highest praise) he was carried (by the contemplation of so many dangerous designs, and complotting practices, daily pretended and contrived against the safety and dignity of temporal Potentates) to a more vehement expressing of himself in the zeal of words following. I have been a long time sorry, that those which employ so many seditious spirits daily to instruct the unlearned Catholics, in these mysteries of deposing Princes, have not by some public & definitive sentence Orthodoxal (in which it is supposed, the Pope cannot err) made some clear explication of their assumed power over Sovereign Princes, as not only those which acknowledge his superiority might be secured from fears and jealousies of continual treasons, and bloody assassinates against their persons, but those kings which do not approve the same, and yet would fain reserve a charitable opinion of her subjects, might know how far to repose themselves in their fidelity, in civil obedience, howsoever they seem to be divided from them in point of conscience. To which his Lordsh. so honourable desire, this good father offereth and endeavoureth to give satisfaction. Aman (if we mistake not his sheepemarke) of some fame, and note of that side, placed in a degree of pre-eminence, graced with more than ordinary gifts, confidently conceited of himself, and daring to undertake matters of highest nature; not withstanding, observation is made of him that his boldness much overbalanceth any other his best worth.  
His said preface of the importune exasperations used by diverse to increase our division and disagreement about matters of Religion is very presumptuous, and altogether censorious, wholly spent in taxing and traducing not only the particular speeches, or writings of some especial men of excellent desert in this state, as if whatsoever they have uttered out of the abundance of just grief in detestation of the late execrable treason, did wholly proceed from exasperation, exulceration, aggravation, exaggeration and calumniation, (for in those high sounding terms he beareth his style aloft) but also the administration of justice, the uprightness of our regiment, the newly enacted penal laws, as making the state of English Catholics under Protestant government more miserable and intolerable, than that of the jews under any sort of Christian Princes, that of the Grecians, or Christians under the Turk or Persian, or that of bond Subjects, under the Polonians, Suetians, and Muscovites, only he confesseth that in two men's writings he findeth more moderation. The one is his Majesty in his speeches, both in Parliament, & in Proclamations (whereunto yet he giveth some dash or wipe of exception) The other is my Lord of Salisbury in his said answer, to that fond menacing letter, or rather frantic commination which yet (he saith) wanteth not his sting, piercing even to the quick. After he hath thus throughout his many licentious leaves, braved it with exorbitant and exulting phrases, at the last, he falleth in hand with this piece of doctrine occasionally drawn thereunto by the consideration of his Lordships said desire, and (forsooth) he is the man that must instruct and settle my Lord's judgement by his profound resolves, seeming to be moved with pity, that his Honour (in a matter not appertaining properly to his faculty or profession) hath been misled or misinformed by his divine.  
Before he lancheth into the main of the matter, he disposeth himself malepertly, to make a cross, or quaere, of the truth of such threatenings and scandals expressed in the said leters. For ● he pauseth upon the matter, with his parenthesis (if any such were) and after infinuateth his suspicion that the same came from the forge of some such as (altogether with a blow, to be thereby given to all Catholics) had a desire to draw forth from his Lordship, etc.  
It seemeth that these laque of the Romish faction are very frequently acquainted with such fictions, what destiny can be more disastrous than that the credence, so publicly delivered by so honourable a person of his place, and eminency in the state; and of such unspotted integrity, in the carriage of all causes, and otherwise to be sufficiently testified also, by the concurrence of sundry men's particular knowledge, must undergo the girds and glances of his misdoubts and questioning curiosity? but leaving the cavilling fellow to his malevolent surmises; I will now come to his other presumption, whereby he undertaketh to assure and satisfy my Lord of the doctrinal position, of deposing Sovereigns, wherein (albeit I well know, that his honour is most able with his sharp enquiry, and judicious discerning, to look into all the secretest corners and hiding places which he can contrive, or reserve in this cause, Nequae forte lateat intus garrula cornix, yet not knowing whether his Lordship out of his many other most weighty affairs can afford unto this vain discourser so much loss of time, as but to read his so idle, & frothy stuff. I humbly ask leave of his Lordship, 〈◊〉 my meanness, and weakness may make adventure to take him in hand, to charge him, and combat him, in this so high and most important controversy.  
But before we come to the core of the question, let it be observed what good cause he hath to plead for mitigation, and how well he acteth the part of a mittigator. In the mention which he maketh of the late powder plot for the sudden, and unrecoverable subversion of our gracious King, and the whole state at once, (the very cogitation whereof, is as full of horror, as the perpetration thereof, would have been of treachery, and atrocity) what fit or equivalent term hath his mild, and mitigating spirit, devised to express or paint forth the heinousness thereof? he doth twice (for failing) iterate unto us that it was the temereity of a few. He could not have chosen a more easier, or more abating word, if he had been, to reprove them for some small misdemeanour against a petty Constable: can it be otherwise thought, but that this Artist, and Tradesman of words, did out of his inclination, and tendernesseof heart, sort out of the gentlest term he could find, lest he should seem too sharp and sore against them. Doth he imagine by such his initigation to persuade the King and Realm to toleration? the king's Council, learned at the law, in the dinotation and amplification of that unspeakable conspiracy, finding it to contain so many treasons in one, declared the same to be, as Sine exemplo, & sine mode, so also sine nomine. Now this Rhetorical Father could have taught them all to have framed the indictment upon his so proper name, the treason of temereity. I can hardly endure his other word (few) savouring of the like mitigation also, yet I know that I shall even mad him, in telling him the very troth of my thought. He saith, That to extend and draw out the hatred and participation of that fault to others of that religion, yea unto the whole multitude, is a matter of exorbitant injustice and untemperate malice. I confess that he hath herein some advantage, both by the admirable goodness and clemency of so loving a Sovereign that suffereth not jealousy to out trunne proofs, and by the defect of discovery of the degrees and depths of that design. Yet (if it be but to cross him in the conceit) he carrieth, fronting the same in the style and inscription of his book. That it is not impossible for Catholics and Protestants to live together in dutiful obedience and subjection under the government of his Majesty. (I will let him know) that for my part, I did long since make it even an article of my belief, that the like plot was rightly to be resembled to the train of powder; whereby it was to have had his execution, for as one corn thereof would have fired another, carrying the flash along, till the whole should join together in full force. So undoubtedly, the main corpse of Papacy within this land would have been stirred up being laid in order and prepared by those wicked traynors, and leaders, according as they had contrived, the fire of their treason and rebellion to catch hold, & flame forth. And it may sooner be feared, than it can be known, that (besides the few powder corns ditected and disappointed) there was a longer and stronger train, yea great and mighty barrels, that would have been combined to have wrought the general combustion, and dissipation of the whole state. I will rest this point with prayer, that (howsoever there may be use or necessity to trust unto their faithfulness) yet that there may never be opportunity, or means given them for the trial of her infidelity, and disloyalty.  
An other trick of his running in mitigation, is showed in the mangling and mincing of the sense and fervency of his Lordship's speech, he wholly pretermitteth that part of the recited sentence, which by charging them to have employed so many seditious spirits to instruct the unlearned Catholics in the mysteries of deposing Princes, doth the more urgently press them by a just account to make good the causes of such their mischievons and detestable proceedings. Shall I conjecture at his conceit in concealing or withdrawing of these words? be felt the same to strike into his sides the spur of guiltiness, by the remembrances of his own notorious offences: who for many years hath been thought a busy instrument of enkindling the simple and devoted Catholics with the spirit of sedition, and hath been a detected confederate in the traitorous agences, wherein his subordinate Jesuits hath been so disloyally employed. Wherefore (though he had no great liking to hear again the sound of such words, as must convey an accusing sting into his conscience, yet he thought to lay it heavy upon him (as a charge that he might not well avoid) to set forth (by declaring of the Papal right) some seeming show in justification of his own and his complices, undue & disloyal dealings.  
In the rehearsal of the same sentence, he maketh one other omission of these words, enclosed in a parenthesis (in which it is supposed the Pope cannot err.) This prero gative point of the Pope's new erring judgement, he hath slyly passed by, as not willing to rush upon that rock, upon the firmness and stability whereof, their whole Church is bailt, this opinion (as his Lordship truly delivered) hath for some ages passed been received, and stiffly maintained by the fawning hinds of the Pope, that hath been accustomed, Tribunat Romanum lambere, but this good mitigator, finding no coulerable defence against many and wayty arguments, whereby such the transcending exaltation bestowed one his holiness, is utterly dejected and overthrown, hath no great liking to pass his affirmation, and assent to that doctrine, which the powers of his wit and learning, is not able to uphold. Nay he hath in this controversy taken an head, and singled himself from the common Catholics, closing hands in conclusion with the Protestants. For in this very treatise, he 
Cae. 6. par. 2  hath afforded us this favour, that Popes may err, yea even in the articles of faith, yea and become Heretics, and Apostates, and that as Popes, that for the same, they may be deposed, and deprived of their Papal pre-eminence, doth he not speak like an honest plain dealer, as if he would no more adore that I doll of Rome? and as if he cared not any whit for the trivial objections made out of the words of Christ unto Saint Peter, I have prayed that thy faith shall not fail: and again, upon this Rock (meaning Saint Peter) I will build my Church? Nothing more permanent and unmovable than a rock, nothing more certain of effect than what Christ prayeth for, and whatsoever endowments of gifts or graces was bestowed upon Saint Peter, did become the fee-simple and inheritance of the sea of Rome. He that regardeth not these inferences, and allegations so generally allowed and insisted upon in the Church of Rome, and which hath hitherunto been used as the shoulders of Atlas to uphold the earthly heaven of the Pope, their earthly god, doth he not give good hope, that he will revolt from Papacy itself? But (notwithstanding these fair shows) by the help of some of his fellows, he hath found out a shifting distinction to wind himself out of all the straits, and entrapments, wherewith he seemed to be fettered so unuoydably, And this it is.  
That albeit the Popes, as Popes may err, become Apostates and Heretics, yet that God (as Popes) will never permit them, to decree any heretical 〈◊〉, to be held by the Church, or for the whole Church; What can we say to the subtlety of this distinction? It is like to the buckler of Achilles that had many plates ensolded, one within the other, to give the more assurance against all blows or thrusts. It is a fertile and pregnant distinction, it hath these several issues of his body begotten. First, that Popes as men may err, and be Heretics, yea and decree heretical doctrine, but not as Popes, for that God will not permit; It is pretty, but what sure mark or token doth he give, whereby it may be known, what he doth as Pope, or what he doth as man? they say that God permitteth not, and we say, that only God knoweth the difference Between his actions, or enactings as Pope, and his decisions as man, and so the Church resteth uncertain how far to be bound.  
Secondly, God may permit Popes (as Popes) to hold heretical doctrine, but not to decree it, where shall we find consistendi locum? if in their consistory, they shall declare, pronounce, and resolve upon Heretical doctrine, may that amount unto a decree, we have had many such decrees reversed and repeated.  
Thirdly, though God permit Popes (as Popes) to decree an erroneous and false doctrine, yet if at any time after (as if that wild beast even the Boar of the forest, had revertendi animum) he recall or reject the same, or doth not wittingly (as against the known Catholic truth) oppose himself with perversity, that doctrine is not to be adjudged heretical, and thereby cometh under the covert of the first distinction.  
Fourthly, though God permit Popes (as Popes) to decree any heretical doctrine, yet doth this distinction afford one hiding corner more, that the same is not decreed to be held by the Church. Then let them, at the least, allow us this footing against the Pope, that the Church is not bound to maintain all his decrees.  
Fiftly, though God permit Popes (as Popes) to decree any heretical doctrine to be held by the Church, yet the former distinction is further enriched with this clause, (taken out of Canus) that God permitteth not that decree for the whole Church: as if by the permission of God, the Church (like to the moon) may be for the greater part thereof, darkened and seduced by such heretical decrees of the Pope; yet that the whole Church, and every member of the same, as (for instance) the Protestant part, which is divided and departed from the abominations of Rome, is not carried headlong into heresy by any sentence or decree Papal  
Sixtly, there is yet included and reserved in this distinction one question more, as conceived in the womb, but not expressed in plain terms, which (at times of exigent when they be pressed) they forget not to cleave unto; which is, that the Church here mentioned, is, and must be the Catholic Romish Church, as if that particular of Rome, were the general of the world, and that the Romish alone, had this eminent exception, above all other Churches, that the members thereof were not to be concluded or enthralled by every decrees of their Head. I cannot yet have done with this seaven-headed subtle serpet, this deceitful distinction. Allow it in his perfectest shape, and close it together in all his joints, God permitteth not the Pope (as Pope) to decree heretical doctrine to be held by the Church, and for the whole Church; what hath all this more than an equivalence to this saying? God permitteth not the devil to have power to destroy the elect and faithful? And as when the Angel Raphaell bound the evil spirit from hurting of Tobias, it could not be construed to be a favour or a sign of love unto that evil spirit: so the not permitting of the Pope to decree heretical doctrine, is no advancing or advantage of the Papal authority from being restrained, or not suffered to do so grievous hurts.  
This may suffice for his distinction, and subdistinctions, like the fox and the cubs, unto which I have the more respectively cast mine eye, because I find this matter of the unfallibilitie of the Pope's decrees so closely couched even to the centure of our question, of his power over Princes. If I have been too long in examining his malam 〈◊〉 in the mitigations and omissions before mentioned, I must (for excuse) confess, that I was well content to take him tardy in that very fault which he so clamerously upbraideth to his Antigonist Master Morton, carping and catching at him throughout his whole book with a triumph of phrases for the very same corruption, (as he termeth it) though I nothing doubt but he will sufficiently acquit himself of all those frivolous and unjust cavils.  
The matters that we have hitherto met with, have been but introductory, and upon the buy. Now it is meet we look into the main and substantial point of doctrine, which (as if he were closset-keeper to the Pope) he confidently delivereth to be Catholic and Orthodoxal, inducing his Lordship to set up his rest upon that unreprovable resolution.  
I protest, that when I first considered how to reduce the question to a true discussable state, I found that I could not draw down the right proposition, which is to be controverted between us in that kind of language which he speaketh, I found that he used so much glozing, and dilating so many gay shows and pretences, such clothing and decking of the cause with well chosen words for the fair carriage of the matter, as that the naked and plain sense thereof was not easily to be discovered.  
But after scanning more advisedly, and breaking the rank of his words, to look into his innermost meaning, and matching the same, with that he must stay if he will perform his undertake, I discerned at the last a sour pill to be wrapped up in a leaf of gold, the doctrine of conspiracy and rebellion against the state and life of Princes, cunningly covered over with a thick crust of sweet Candie, to relesh the better with the simple, and so to deceive them with a fore-inducing sweetness. The Proposition must be this, The Pope may depose the king, and such his power is approved of all Catholics. And that appeareth thus, his Lordship speaking of the seditious spirits, that instruct the unlearned in the mysteries of deposing Princes, desireth therein some public and definitive sentence Orthodoxal for clear explication of such. The Popes assumed power, over Sovereign Princes, therefore if this smooth mittigator will without winding away by circumlocutions, and without his so finely framed tenderness of Phrase, speak ad idem, plainly, and home to the purpose, he must avouch this to be a public definitive sentence, That the Pope hath lawful power to depose Princes, but how doth he express and pronounce this point? he is so nice and wary, that he thinketh not good to name the Pope at all, doubting belike that that name is distasteful, but in stead thereof, he bestoweth on his holiness the stately style of Supreme Governor and Pastor of the Church and Commonwealth, repeating the same words sundry times, and purposedly avoiding the other, doth he not employ and infer by this mounting of the Pope to the title of Supreme Governor of the Commonwealth, that he is the king of kings, and that Princes hold their sceptres, as Viceroys, and Lieutenants under him? I understand not else how he can close the Common wealth within the Pope's claws: then again in the like sort, he shuneth the hateful term of deposing, and useth in the stead thereof, restraining, repressing, censuring, or judging. And lastly he doth very mildly mitigate the rigour of depraving the name, or depriving the person of the Prince, by applying this power, to the restraining or censuring any exorbitant & pernicious excess of great men, States or Princes, would not any man judge, that (being so mannerly, so 〈◊〉, and cautelous, he were afraid or shamed to fall so fowl upon Princes, as to maintain the usurpation of Papacy, in deposing of them? he setteth not one step in this question, wherein he doth not doubt, that he treadeth upon thorns, yet trusting upon his two great gifts, facility of speech, and boldness of face. He spareth not to tell his Lordship that his Divine might easily have informed him, that amongst Catholic people the matter is clear, and sufficiently defined, and declared in all points wherein there may be any doubt concerning this affair. Surely, his Lordship's Divine, may perhaps concur in opinion with Master Morton, and most evidently discern the consent and adherensie of Catholics in the execrable practice of this proposition, but (that they have not agreed in the judgements and approbation of the point in question) the direct renouncing and disclaiming thereof by some of the best learned of that side, at the time of their suffering of death for Treason, doth clearly and fully make known unto him and all the world.  
I will not take upon me to search out and lay together heaps of rhapsodies and collections, culled our of their writers to demonstrate their differences in this argument, thereby to disprove their so pretended agreement in this definitive sentence; but I trust to show the same to be so false, so weak, so washie, and of so little weight, as upon the ripping and examining thereof, it will every whit of it fall quite asunder, failing altogether of all ground, whereupon to stand, and having no good props to sustain or support the same.  
In the mean while he may perhaps do us a little more good than he wisheth by his intimation unto us, That among Catholic people the matter is so clear, for we are thereby to take notice and warning, how little we are to trust Catholics, seeing they acknowledge this L. Peramount, above the Kings, & must yield their Omni-modan obedientiam to that supreme Pastor, combining themselves at his beck in all dangerous designs when any pretence is made, that the government of spiritual affairs appertaining to the Cath. Church, is letted or impugned by our temporal governor, for in such case (saith this learned Father) the said supreme Pastor hath authority to proceed against the said temporal governor, for defence & preservation of his spiritual Charge, had we not need to look about us even with Argus eyes, when we have so many hands of this Briareus to fasten upon us at every turn: every let of spiritual affairs is punishable by the supreme Pastor, and such lets may as easily be imputed or imposed for a crime upon the temporal governor; here is a good gap opened, and a way made wide enough for the firebrands of sedition, and the contentious discontented, to revel and rout it in a common wealth, to suggest, inform, object, and oppose against all magistracy.  
Here again I must put him in mind of his mitigations and extenuations, in sorting and using the gentler, and more pleasing words. What shall we think he meaneth by proceeding against the Temporal governor? might he not as well have said, cite him, censure him, excommunicate him, depose him, and bear him out of his chair of estate with the horns of a dreadful Bull? If Paulus the 3, or Pius the 5, had had this our mealy mouthed mittigator to have been the penman of their Bulls, he would rather have the milder words of pruning or repressing, than the other of extreme and violent (borrowed from the Prophet jeremy) of destroying and pulling up by the roots, yet his kindness doth not hold constant, for in after reasonings, when he joineth up issue upon the true state of the question; whether the words of the Prophet be well applied by allusion to make good the authority of Christ's successors upon earth, and whether the forenamed Popes by such their arrogant and impudent glozing 
Cae. 5. par 2  upon the text, doth not (in this forcing and straining of the Scriptures) pervert the Sacred Oracles of God, he is content to join with his companions of that feather, in justification of the right ayplying of the text, for the confirmation of the Papal power, of pulling up and destroying Sovereign Governors, though indeed (to do him right all the reason he useth, or yieldeth in defence thereof, is only and barely this. Is this so great an impiety think you? Then let him give what allay he listeth to the tartness of this doctrine, by his well seasoning thereof with his soft and supple words; yet as in the practic, the degrees of proceeding against Princes doth grow in order (or rather in disorder) of consequence by the actual attempt of their subversion and destruction, so in the disputative to allow him his mitigating terms, of redressing or repressing, will by direct inference and necessary extension, reach to the crown and life of Imperial Majesty.  
Therefore laying aside all masking and mincing of the matter, by his artificial utterance, the cause in controversy, and to be argued is all one in the words as we put it, whether the Pope may depose the Prince, and in the words, as this shy and sly discourser will needs have it, whether the Supreme Pastor may reftraine the exorbitant and pernicious excess of great men, etc.  
Now that we have the right questioned proposition, set down plainly, and stripped of that Rhetorical array which dazzled our eyes from discerning the true understanding and intention thereof, we may proceed to the considering and sifting of the reasons, devised and alleged for the maintenance of this assertion: Nevertheless it is not my purpose, nor standing with my profession (being no Divine, and scant a Scholar) to look into all the sinews and veins of this question, to the uttermost spread and extent thereof, it toucheth upon some principles of natural reason, it also runneth through the course of Histories of all ages and countries, It is triable by many rules and examples, both in the old and new Testament, it wanteth not the censure of the old Doctors, and Fathers of the Church. It is handled cunningly, and mystically, by the Pope's Minions, the Canonists. It must abide a canvas amongst the Sophisticating Schoolmen: Finally, it hath been by the modern handlers of controversy, argued with much skill and strength of wit. I have no intent to lead along this question, through all the parts of learning. I will willingly leave the load, and tug off such multiplicity, or rather universality to his good hand, and dexterity of handling, who is already interessed and engaged thereunto, and no doubt well provided, and most accomplished, I mean, Mr Morton, against whom this Popish volume is addressed, in refutation of his former learned and religious treatise. My endeavours in this cause, be confined only to that part of the Preface, in the which (concerning this question) that dissembling Author, hath set forth the Catholic opinion, accompanied, and guarded with some reasons, to confirm and strengthen the same, pretending thereby to let his Lordship know, that the point whereof he resteth doubtful, is amongst them reduced to a general resolved certainty; the opinion itself what it is indeed, or what it ought to be, in the direct opposition, or (as he presumeth) satisfaction to his Lordship hath been already sufficiently debated, and laid down. His reasons to cogere assensum be two; one, that this assertion is founded in the very law of nature, and nations, the other is also maintainable by the authority, providence, and ordinance of our Saviour Christ: for declaration of his first reason, he setteth forth, that in the Commonwealths that are not Christians, all Philosophers, Lawmakers, Senators, Councillors, Historiographers, and all other sorts of soundest wisdom, prudence, and experience, either jew, or Gentile, have from the beginning of the world concurred in this, that God and Nature, hath left sufficient authority in every Common wealth, for the lawful and orderly full repressing of these evils, even in the highest persons; so what a cloud of witnesses he hath brought out with one breath, and yet no more for the proof of his purpose, than the casual confluence or concourse of Democritus his motes, did serve to make solid bodies or concreate substances. In this objection he and I are as sarre a 〈◊〉, as is from Rome to London, nay, as far as the 〈◊〉 is from the West, where he saith, all Common wealth's Philosophers, Law-makets, 〈◊〉 〈◊〉 〈◊〉, hers, and all sorts of 〈◊〉 dost wisdom, jew or Gentile, etc. I on the other side, will be centent to make the like pompious and 〈◊〉 〈◊〉: of all Commonwealths, Lawn published or professed, that by any ordinary authority, such redress as herein is meant by deposition of Princes, or highest persons, was, or might be, lawfully, reasonably, or justly, had, used, or exercised. I am not ignorant, that having in this challenge put my self upon the negative, and so given to him so large a scope of advantage, as to disprove my generality, with any one affirmative instance, it behooveth me to hold myself close to that very point which I require to be fully proved; therefore once again (so he will take in for a favour that I do ease him of the great task which he hath undertaké to show, that all Common wealths, Philosophers, etc. wherein his friends may pity him for presumption, in proposing impossibilities) I redouble it unto him thus, that he cannot produce from all the infinity of learning, any one precedent, profane or sacred, whereby it may appear, that by any publicly authorised orders, there was ever any standing and ordinary direction, and power, for the deposing of lawful Princes against their wills from their inheritable rights of Sovereignty; I say lawful Princes to meet with the objections he is like to cloy us with, of some Princes, who by reason of their natural impotencies, were accounted uncapable or unlawful, & of other some, who acquiring Kingdoms by the sword invasion, may be deemed unlawful, and so with like force & violence, to be repressed and expelled. Likewise I have added (inheritable rights) as well because that fitteth our state, (in whose bowels this debate hath so dangerously striven) as also to cut off from him the feeding supplies of his error, which are the elective governments, wherein perhaps now & then upon breaches of contracted condition there hath ensued depravation from the possessed dignity, (yet those depravations for the most part) have been in tumult, violence, and disorder, factiously, and mutinously performed, without any regular or juridical course, agreeable to the tenure of the laws of that place. 〈◊〉 added (against their wills) both because this enforcement from the Pope is of that nature, and upon purpose to disfurnish him of some examples, wherein I foresee how triumphantly he would have gloried. For we do not deny but there hath been many resignations upon due consideration had by those suppressed Princes, of the many acknowledged, and unanswerable defects, or offences in their regiment, and of the undigestable dislike conceived by the subjects of such their misgoverning and abusing superiority. Besides, I must 〈◊〉 him with an other Caveat, that neither the Roman, Turkish, nor any such Emperors will serve the turn, for instances in this case, because (to say nothing of their forceable acquirings for the most part of such their Imperial fears) their deposing hath been executed by strong hand, & rather by the fury of armed soldiers, than by any ordinary censure, or proceeding of Law or justice; much less is he to allege or propound any 〈◊〉, wherein private or fanatical spirits, out of humour & 〈◊〉 revenge, reward, or glory, have attempted or 〈◊〉 the 〈◊〉 of Hostile, & bloody assault, upon the 〈◊〉 and 〈◊〉 of Sovereigns. He must (for very 〈◊〉 〈◊〉 〈◊〉, the mention of such, left the may by naming unto us either the 〈◊〉 〈◊〉, that 〈◊〉 K. Henry of France, was by 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 and Acclamations, or the English 〈◊〉, who of a devotion to the Pop 〈◊〉 faction, poisoned King john of England: yea, he might so bring in diverse Popes & Cardinals, that have in such good zeal destroyed and made away Princes and Emperors. I am yet to 〈◊〉 him a little shorter, I must take from him, his discoursing vain of mitigating, and blanching the matter, in a disguise of some selected phrases, whereby he intendeth to advantage himself. For example, when we are at this issue, whether there hath ever been in any Commonwealth, any sufficient Authority left by God, and Nature, for the lawful and orderly deposing of Princes, he inserteth the repressing of evils, even in the highest persons, so that when he shall be put to it, and the weight of his undertake is likely to break his back, or his brain; then will he take the benefit of this shift, of repressing of evils even in the higeest, and rather than fail of matter, tell us a stale tale of the Ephori, or Tribuni, and such like politic Constitutions tendering the liberties, or safety of the people, against the cruel oppressions, or encroachments of the mighty placed in Authority: neither is it yet my mind at this time, against the universal affirmative of all Countries, all Philosophers, etc. or the Decrees of Lawmakers, or the sage sayings of Senatoricall Statesmen, or the Reports and Observations of Historiographers, Poets, and Orators, 〈◊〉 and proving the truth of our contradiction.  
All the worthy Sentences and examples in 〈◊〉 of best account, either expressing the excellency, and Majesty of Sovereignty, or the 〈◊〉 and submissive demeanour of Subjects, are aplyable to this Theme, and would easily be wrought, and as it were, embroidered into the contexture of a Treatise upon this Subject. To that which resteth in this Assertion, avouching that GOD and Nature hath left sufficient Authority in every Commonwealth, etc. I plead ignorance of his meaning, not understanding (except he meaneth the Creation, in which sense he should have said, God in Nature, or by Nature) how God should leave or institute any such authority, but by his revealed word. I trust he will not obtrude unto us, any long concealed or closited Tradition, or any juggling trick of Revelation, and unwritten Verity, wherewith the Christian world hath been so notoriously 〈◊〉; and I am sure, that in the written Law of God, there is not any syllable sounding so harshly (or rather horribly) as to give any order or rule, to despoil Princes of their Diadems, or to depose the Anointed of God. Now for Nature, if she have any part in the frame and workmanship of the public body of the State, as she hath in the particular and natural bodies of men, certainly she hath allowed the like right to the Head of the Commonwealth, as she hath done to the head of this fleshly Fabrifacture. Doth not the inferior members, patiently, and without repugnance, bear all the offences and surcharges, descending upon them from the head? Is there in Nature any so much as desire (much less means) of removing or repressing of the Head? I acknowledge that Medicines are often applied for the curing of the griefs and diseases of the Head but what more ready course is either devised in 〈◊〉, or assented unto by Nature, for the cure of the infirmities and faults of the head, then to unload the annoyances thereof upon the subjected parts of the body? Will you examine another degree of the operation of Nature? Next unto the body itself, is the issue and offspring of the body, what bounds of duty hath nature made of the children towards the Father? Hath she left any such Law or liberty, that in any respects the child may renounce or disclaim his parents? yea, though the father should (as oft as out of judgement he doth) cast off or disinherit his son? Let us now but applyingly remember, that the Prince is Pater Patriae, the Father of the Country; then will our cogitations aptly accommodate this similitude in Nature, unto the duteous dependency of the Subject upon the person of the Sovereign, with a true natural relation and recognition of all love and obedience, having from nature (out of the resemblance of these two patterns) no other Law, then parendi & patiendi. Where shall we find more representative obedience of Nature's intentions and operations, then in these originals and fountains of Love? Then from what stepdame's milk hath he sucked this impurity of opinion, That Nature hath left some sufficient authority in every Commonwealth for the repressing etc. I will not deny but that there be some axioms of Reason, engraven in our nature, which perhaps (being not rightly understood) hath occasioned this imputation and slander against Nature, Omnis natura est conseruatrix sui quisque sibi melius vult quam alteri, f●●●e nequimus eum qui infert iniuriam, and the like; which as they argue a sense and sting in Nature, to uphold our own welfare, to feed our own humour, to further our own desires, to hate our enemies and wrong doers; so they must admit the bridling limitation and exposition of reason, which also Nature hath given to rule the rest, that all the foresaid private, and individual respeets, must have no place in the question of our natural obligation to Superiors, as Fathers, and of our natural union in the community of humane Society; for the preservation whereof, Nature hath ordained Government, and the Sovereignty thereof to be sacred and inviolable. The want of upright consideration heercof, hath oftentimes been cause of precipitation in untempered and ill governed natures, when seeking to serve their own purposes in matters of affection or faction, they will easily make pretences of wrong to become avengers' thereof against whatsoever lawful authority.  
There be too many such combinations in all Country's, wherein every Sect or side (with intention to advance that part whereunto it is 〈◊〉) doth dream of these redresses and repressing of their opposites, extending their strength, and endeavour even to the highest persons. Such, actions or pretences have no more ground in 〈◊〉, then if any adulterer should maintain his 〈◊〉 by the 〈◊〉 proneness of appetite; The Thief by the natural instinct of providing 〈◊〉 〈◊〉 or the Murderer, by the natural 〈◊〉 and 〈◊〉 of revenge:  
But we stand assured, that whatsoever nature by her uncorrupted rules, doth induce or persuade us unto, touching our duties in Moral actions, the same, as it was written by the finger of God, in the heart of man, at the Creation, so was it also reduced, and comprised by the Wisdom of God, into the Tables of the Moral Law, in the which for as much, as we have an express commandment, of honour and obedience to governors that must remain fixed in our hearts, to hold us firm in the Bond of allegiance: Then let P. R. and all his conjoined Catholics, (as he vaunteth) make it plain unto us, that either Nature hath implanted, or the Commandments of God have enjoined, therepressing or deposing of such Princes, upon any exceptions, surmizes, or accusations whatsoever: As for the Law of Nations, because that is but secundary and derivative, from the other, what hath been averred of the one, holdeth the same respect and certainty, as doth the root itself, from whence it issueth, yet before we depart from this Argument of Nature's working, I have to note that this cunning and curious Composer of Books, and Contriver of cases, doth in this his chief proposition, work himself quite out of the question, and putteth the Pope clean out of the doors, for the question being of the power of the Pope, that is of the power, authority, and jurisdiction of a Foreign Commander, and judge, he telleth us, that God and Nature, hath left some sufficient authority in every Commonwealth, etc. which directly maketh the Pope's preeminency with us altogether needless, and a very nullity, sith (by his own sayings) and that more agreeable to reason, there is sufficient authority within the Land, (not requiring any his 〈◊〉 or usurpations) to the governing of that body, which is of itself complete and liveth by the vigour, spirit, and powerful operation of his own soul, his lawful Sovereign: Thus is the Pope (as touching the first reason, drawn from the Law or Right of Nature, or Nations) either left out by him, or cast out by me, from repressing of Princes, or 〈◊〉 himself within these our Countries or Territories.  
The second reason bringeth a better Commission, that will make way through all repugnances, it is enforced in the name and authority of Christ himself, and it is thus chained together for impregnable strength, Christ was to found is Commonwealth of Christians the far more perfection, than other states had before been establish, subjecting temporal things to spiritual, and appointing a Supreme Universal governor in the same, with a general charge to look to all his sheep; without exception of great or small, people, or Potentates: Therefore he inferreth that the Supreme care, judgement, direction, and censure, of the matter in question, was left by Christ unto the said Supreme 〈◊〉 or Pastor of his Church, and Commonwealth: But it was doubted whether this power was committed to the supreme Pastor directly, and immediately, or indirectly, and by consequence: The Canonists out of the Commission unto St. Peter, Pose one's meas, do hold the direct and immediate authority, charge, and oversight, in temporalities. The Catholic Divines (upon whom the brunt and pressure by 〈◊〉, must be said) have thought it safer, to choose the indirect and consequential, which they express in this manner: When the government of spiritual affairs, is impugned by any temporal Governors; so as the said spiritual Commission, cannot be executed without redress or remedy, 〈◊〉 and in such cases, the said Supreme Pastor, is to have authority to proceed against the temporal governors; Also, for the defence and preservation of his spiritual charge, but both parts fully are agreed, that there is such authority left by Christ in his Church, for remedy of urgent causes, otherwise he should not have sufficiently provided for the necessity thereof.  
Here is goodly building of Castles in the air, Castles did I say? Nay, of the Tower of Babel, in the steed of the City of God, Christ (saith he) was to found his Commonwealth of Christians, in far more perfection than other states, etc. why Christ's intentions, erections and perfections were all to save sinners, and to bring them unto Heaven, what proof is this that he was to found the Popish Hyerarchy, or the Antichristian Monarchy? and what is this far more perfection, etc. Is it an outward pomp or power, to chain and fetter Princes, under a temporal obedience of a Spiritual Usurper? What is this same subjecting of temporal things to spiritual, is it to make a Minister or Bishop of Heavenly matters, tyrannous and rampant, over the temporal states, setting their imperial feet upon the necks of Lions and Dragons? what is the nature, end, and eminency, of the spiritual Kingdom of Christ, is it any other than the Preaching of the Gospel, the way of salvation, and the possessing of everlasting life? Then what straightness, what extractions, doth the Limbeckes of their brains (bewitched with temporal vanities) make of a worldly rule, and Dominion? He was to appoint one Supreme and 〈◊〉 Governor, etc. we on the other side constantly denying this their principle, do easily bring them to the end of their wits; yet we will pocket up one confession in this place, which he is likely to forsake, and not acknowledge another time: In more perfection (saith he) than other states had before been established, acknowledging thereby, that under the Law, and in the old Testament, the temporal was not subject to the spiritual.  
Hath he not well collected and conected his propositions to bring out this grand conclusion of superiority over Princes? doth he not need a distinction of proof, to make these parts that cleave like sand to hold together, against the breach which we are to make upon him? His distinction of direct, or indirect, shallbe directly annoyed and his great Mace, which he beareth up in his March of state, of Ordine ad Deum must be directed and ordered to a better sense; and his commission of pasce, shall be examined how far it can authorise him to assume the pretended power: If he will but thank me for it, I will befriend him a little with my directions: I will chalk him out his way, with a strait line, by the which he must be brought and pass along, if he desireth to come right upon the conclusion.  
I will distribute his journey into several baitings, or reposes, otherwise called common places: I doubt it will prove a long labour, and very troub esome to carry his commission along with him, he is like to venture himself in many straits, and hazardable passages, and will be often stayed by the King's Watch, but more often foundered by the rubs, and roughness of the way, which he is to walk through: He must begin and set forth at this point.  
1 That Christ purposing to found his Commonwealth of Christians in far more perfection etc. hath apppointed the same to be an absolute Monarchy, under one supreme and universal Governor, visible, eminent, and known as the head on earth, in all causes of Christ's kingdom.  
2 Next who that individual person is, whom Christ appointed to be such a Monarch, and by what commission is he assigned thereunto, and by what words thereof can he challenge the obedience of all the subjects or Christians in that Commonwealth?  
3 Whether if St. Peter be affirmed to be the said Monarch, what can be alleged for his Superiority, that is not equally communicable to the rest of the Apostles, jointly or severally, by the like authorizement?  
4 Whether St. Peter was more especially appointed the chief Apostle for both jews and Gentiles; If for the jews, how came it, that St. Paul reproved him for misleading the jews? If for the Gentiles, why was St. Paul by a public consent and Counsel nominated to be the Apostle of the Gentiles, who at Rome planted the Church, and from whom the succession is most proper.  
5 Whether St. Peter ever came at Rome? sith there is evident demonstration by computing the times and places of his abode, during his life after Christ's ascension, that he could not be there at all by any conjecture, as by the Epistles of St. Paul is evicted.  
6 Allowing that St. Peter was at Rome, was he not there as an Apostle and so no more appropriate to that place then to the whole world?  
7 Being an Apostle, how came he to be chief, yea the universal Pastor over both jews and Gentiles? except such his Pastorship were rather Apostolical then Episcopal? If his 〈◊〉 were Apostolical, than all the Apostles had interest thereunto as well as he: If Episcopal, did he renounce or relinquish his Apostleship to erect a new state or seat of an 〈◊〉 Bishop, never mentioned in the Scripture, and of a larger extent and dominion than the Apostleship, and by what warrant and authority did he so?  
8 If he did found any such Episcopal eminency universal over all the Churches of the world, and that invested in his own person, why may it not be thought, that such his Episcopal function was settled upon him rather at Antioch, where his chiefest abode was (after his departure from jerusalem) then at Rome?  
9 Whether in case he preferred Rome before Antioch, jerusalem and other places, (whereof there is no apparent proof or certainty,) is that successive sear established at Rome, of the like and the same power, virtue, and verity, as was conferred on his own person?  
10 Whether such supposed succession were afixed to the place, or applied to the persons?  
11 Whether if the succession were applied to the place, was it not cut off and discontinued when there was no universal Bishop refiant at Rome? which for some hundreths of years after Christ, and since the usurpation Papal for a long time together hath come to pass?  
12 If the succession were in the persons, did not the abominable wickedness of life, or the open profession of Atheism, Arianisme, Conjuration, and contracting with the Devil, damnable doctrines of all sorts, and heretical positions, 〈◊〉 〈◊〉 by such persons; yeain their Cathedra, dissolve the said succession? and what 〈◊〉 they make for Pope joan, whose stay standeth unrefuted?  
13 Moveover he 〈◊〉 me what became of this 〈◊〉; and where that Commonwealth of Christians (as they will needs calbit, that they may make themselves common wealths men) could find there one 〈◊〉 and 〈◊〉 Governor, when there were two, three, or 〈◊〉 such 〈◊〉 〈◊〉 at once?  
14 Yet we have not done questioning with him, This great 〈◊〉 of doubts must resolve us how it cometh to 〈◊〉 that the 〈◊〉 persian, 〈◊〉 Russian, 〈◊〉, and other 〈◊〉 Churches, have not been made 〈◊〉 with this 〈◊〉 mental part of doctrine, that Christ hath ordained the Bishop of Rome the supreme and universal Pastor of the whole Commonwealth of Christians, which he hath 〈◊〉 and founded?  
15 He is also to 〈◊〉 himself of an answer to another question, Whether the succesors of S. Peter (were it once agreed upon) who they were, Clement, Linus, Cletus, or 〈◊〉, did over hold or exercise any ditivation of authority from St. Peter over 〈◊〉 and other Apostles that survived St. Peter in the Church or did they or any of them strive for superiority with them, yea rather did they not yield unto them?  
16 Besides, this 〈◊〉 diving determinor in Divinity doubts, must take into his consideration what warrantise of any lawful vocation, election, and ordination, the succeeding Bishops of Rome can avow or maintain, sith no man may take on him any 〈◊〉 ministry or 〈◊〉 but in that regular and 〈◊〉 manner. And whether such their calling to their Ministerial offices, and Pastoral charge, were ordinary, or extraordinary, the difference in the admissions and choice of such Bishops which sometimes was by substitution of the proceeding Bishop, sometimes by election of the people, and in later times by the suffrages of Cardinals, and sometimes by mere intrusion, giveth cause to move this question.  
17 What reasons can be pretended or alleged, why if both Christ and St. Peter intended the succession of Bishops only in that Sea of Rome, 〈◊〉 there hath new Titles been taken up, of Patriarch 〈◊〉, and then of Supreme head of the Church, and then of Papa or Pope, which seemeth to infer an alteration, or else an augmentation of the power or charge, first conferred by Christ or St. Peter upon that Sea? and so consequently a question, whether the latter devised Titles be likewise authorized from Christ?  
18 Doth it not behoove that this so pregnant a Patron of Papacy, do clear all causes touching the interruption and discontinuance of the supposed succession of Popes; whereof (some having before been propounded) it shall not be amiss to cast him one bone more, to whet his teeth or wit upon, I would know whether (after cannons, and constitutions made by his Holiness, and ratified by Counsels, touching the lawful election, and admittance of the Bishop of Rome) if a Pope enter unduly, and contrary to such orders and Cannons, by simony, bribery, faction, yea with strong hand, or any other corrupt courses, may notwithstanding be held and reputed a lawful Pope? and the acts by him done, the carnals by him made, and the decrees or transactions of his time, shall be adjudged as to stand in the right of Christ's Vicar on earth? Are not in such cases, the links of the chain tying together the succession broken, or let loose sith in the particulars (in whom the same should be continued) such elections and ordinations, are adjudged intrusions and usurpations, yea utterly void and very nullities?  
19 Yet I must make him a little more work with other questions, what is the cause that for so long a space of 600. years after Christ's Ascension, this position of the Romish Supremacy, and universal head-ship, (if it were so evident and demonstrative from Christ's own appointment, as this bold bragger would have us to believe) was neither by the Fathers of the Primitive Church, nor by any general Counsels, approved or ratified.  
20 I am disposed to offer him another objection like a block to stumble at, which never any Papist yet well passed over, but he broke his shin against it; and that is the opinion and censure of Gregory the great, Bishop or rather Patriarch of Rome, how did he inveigh against that title of universal Bishop, as an arrogant style, calling john Patriarch of Constantinople, the forerunner of Antichrist for assuming of such a title or authority: may it not stagger this stout Champion of Popery to hear from the mouth of a successor of St. Peter, such a detestation of that style, as Antichristian, which is avouched to have been the ordinance of Christ, yet did Bonifacius that succeeded him, ambitiously affect and accept the very same appellation given to him from Phocas the Emperor 600 years after Christ, as is said before.  
21 Here, if I should let in upon him a sea of proofs, that the Pope is clearly convicted to be not a forerunner (as Gregory speaks) but the very same Antichrist described by so many particularities in Daniel the Appocalips, in St. Paul and other places of the Holy Scripture, he would never be able to scape drowning, but would be so overwhelmed in those depths, that he could never more get forth, yea, or stir either hand or foot, for his swimming to any shore; and the great disputant could then hold his breath no longer in this question even sinking down to the bottom after all his strength spent in vain, by striving to hold up his head.  
22 Now, to draw to the issue in hand, we must trouble him to make manifest unto us, what is the true extent of this so high power and universal charge in St. Peter, or any other his successors, and whether the same do include any temporal jurisdiction, and intermeddling in civil causes, to the deciding, judging, or ordering thereof?  
23 Lastly, to bring him home to his rest, and to the ground whereupon he must rear his foundation, he must evict by proof, that the Supreme, Universal, Roman, Bishop, by force or tenor of any Commission given by Christ, and transferred unto St. Peter, and so dirivatively and successively conveyed over to him, may censure, judge, or depose Princes, taking upon him the decision of Regal rights, assailing of Subjects from obedience, animating at home rebellion are from abroad invasion, and that under protext of advancing of the Ecclesiastical regiment of souls, and the good of Catholic Religion.  
This is the highest ladder of the Pope's eminency, to the which exaltation, he cannot otherwise assend then by these stairs and steps, before rehearsed, which must lead him up to his lofty consistorial Chair: If any of these stairs be loose and fail him, he falleth unrecoverably, and shall never be able to assume the power, which he pretendeth himself to be lawfully possessed of. But when of all these exceptions and interruptions cast in his way, he can clear or assure not any one, his presumption in taking so much upon him, will but argue his all daring boldness; and his striking close to the conclusion, when the premises run another way will make even Children to scoff at the want of judgement in his so great undertake.  
By these few indissoluable questions (amongst infinite others) for all the world knoweth what a world of doubts, and what a sea of controversies, is encompassed in this cause. This P. R. or rather R. P. (if he would be better known) that would seem to be so judicious in his resolves, and so modest and moderate in his assertions, might have been put in mind to stay his confidence in concluding so Magistraliter, that case, with his peremptory est amen, which hath so many stopps, windings, and even break neck passages, as hath hitherto perplexed, and plunged the whole Alphabet of their own Authors.  
By that time, that he hath run through the explication and proof of the particular difficulties before propounded, he will somewhat slack, the heat of his audacious affirmations, and to let him know that this point, (as we now propound it and debate it) is not amongst the Catholic wrighters themselves, so clearly and generally agreed upon as he avoucheth (for he saith) that in this there is no difference of opinion, or belief in any sort of Catholics whatsoever, (so they be Catholics) I must remember him (if he forget not his own name, yea and his nicknames too,) that in the bitter contentions, and fiery conflicts, between the Priests and the Jesuits, a principal matter of their variance was this, That the Priests utterly condemned this Turbulent, and Seditious opinion of the Jesuits.  
That the Pope might and ought to intermeddle in the temporal rights and preeminencies of Princes, and that he had a power to depose and deject them at his pleasure. Doth not William Watson the Priest in his book of quidlibets bestow a whole Chapter with much earnestness of spirit, and variety of arguments, upon this very subject, making in the same this R. P. the object of his scorn and revile? Doth he not in many places of that work impute all the causes of the many troubles and extremities which they undergo in England to the violent spirits, and treacherous practizing of the Jesuits, who neglecting or despising the Ministerial function, are become mere Statists, and negotiating factors of the Sea of Rome, disturbing the quiet of all Countries where they be entertained, and working wicked stratagems and damnable devices against Sovereign Princes? Hath he so soon forgotten, or can he so bold'y dissemble, in what sort the said Priests uncased and discovered him for his many notorious and scandalous intermeddlings in 〈◊〉? Perhaps he will say that they be no Catholics, for so he enterposeth (if they be Catholics) he dareth not to lop away at once so many chief limbs, so many strong arms, yea such stocks and plants of the popish religion, though the said Priests do not fear or spare to affirm, that the Jesuits are not any certain order or vocation in the Church, being rather to be reckoned (as their use and employment is) to be Laymen, Statesmen, busybodies, pragmatical agents beyond all limits of any spiritual calling) yet it is necessary, (if he will constare sibi) to stand to it, that (seeing they vary from him, in this part of doctrine) they be no Catholics, because in this refusing and refuting of his Majesty's distinction of the difference of Papists, he expressly affirmeth, that he that holdeth not all and every Article assented unto and established in the Church, he is not to be accounted Catholic, according to St. Augustine. Catholicum is constered to be secundum totam, and not secundum partem, I will leave the Priests to defend that they be better Catholics then he, notwithstanding this discrepance and myself will revert to the parting place where occasion was taken to make this digression.  
There is offered for plea the words of the institution, and the very authentical enstallment made by Christ himself, Pasce oves me as which words include (say they) according to Catholic exposition, not only authority to feed, but to govern also, direct, restrain, cure, repress, and correct when need is. Allow that these words do appoint and institute a pastoral charge (which is a geminall understanding thereof) yet such charge is not thereby more appropriate to Peter, then to other Apostles, but if they so far tender out the same, to make them beget unto us a Pastor, of Pastors, a Bishop, of Bishops, a supreme and sovereign governor of the whole Church, I may not yield their logic such liberty, as to conclude so unconsequently.  
Again allow that in this commission and charge every Pastor were required not only to instruct the sheep of his fold with wholesome doctrine of faith, but also to have an eye to their life and conversation to reprove them, admonish them, and censure them with ecclesiastical discipline, what is that to the governing in secular affairs, or to the claim of such an unlimmited power by the Pope's intrusion? I may not yield to their Rhetoric, such a prevailing or persuading power, as that where they cannot shape so much as a shadow, there they shall erect and create the true substance, of a more than monarchial principality: It is here avouched, that Catholic exposition includeth within this word, Pasce the commission of governing also.  
Therefore many Catholics that will rather hazard the exclusion of his (if they be Catholics) then they will condescend to this interpretation. A grave and profound Catholic, one of the pillars of papacy, Cardinal Baronius being to animate and confirm his Holiness proceedings, against the Venetians for their great sin, of executing justice, against men of clerical habit, in causes criminal, and civilly punishable, passed over this Text of Pasce, as not sufficiently serving the turn, to prove the Pope's right of jurisdiction in such teporall affairs; and thereupon interpreting and applying the same restrictively, to the teaching function, made choice of a fitter piece of Scripture, to accommodate unto that case, and to put into the Pope's hand, for the justification of that excess of his authority: He maketh the office of St. Peter to be twofold, the first of feeding and teaching, comprised in the word, Pasce, the other of correcting, and chastifing contained in the words of Christ, used in the vision of the beasts presented to Peter, occide et manduca, kill and eat: You see that he was content to leave that lean and pining application of Pasce, and to find out a more stinging Text, that might pierce to the very quick of the cause, doth not this same (occide et manduca) give authority to draw blood, putting the Sword into his Holiness hand, to execute at his will and pleasure, such as he shall recon, Beasts without exception of great and small, people or potentates, Is it not made evident thereby that all sorts of people whatsoever, clean or unclean, high or low, friend or foe, are as it were tied and bundled up together, and so subjected and abjected at his feet, to feed upon, and satiate his devouring appetites? It maketh no matter for the proper sense of the text, (figuring and signifying jew, or Gentile) the wrist and strain thereof serveth best to his purpose, cutting even to the core of this question.  
Old Father Barronius in his dream, espied more than young S. Peter could apprehend by vision: He hath found and inferred out of that place, that which St. Peter if he lived to this day (except his successors did teach him) could never have guessed at, the Excommunication, and further degradation of States and Sovereigns. In the same his encoraging advice to his Holiness (which I rather recount, because it so evenly matcheth with their modern divinity) he stirreth up the fainting spirit of the Pope with a Memento te positum esse in Petram, Remember that thou art placed for Rock, whosever rusheth against thee shall be crushed all to pieces. Therefore where his Holiness layeth a heavy hand to his fulminating censures, there no resistance, rescue, or relief, can avail to defend from destruction. For this Prophecy is as fitly appliable to the Viear of Christ, as it was directly and properly referred to Christ himself.  
Thus this learned Cardinal bestowed upon his Holiness as he were the very image and character of Christ upon earth the selfsame attribute, and exaggeration used in scripture, to set forth the might and dignity of our redeemer. Nay further, he will needs comfort the Pope with the application of that to his person in particular, which Christ assured to his whole Church in general, that the gates of hell shall not prevail against him, and will earthly Princes than presume to shut his Holiness out of doors? He that hath a power over Hell itself, shall not he command and overrule the earth? These being the proud and profane conceits which they have of that Idol of Rome (their imagined Lieutenant of Christ) they draw not only from the Spouse of Christ the rich ornaments of her glory to deck that bewitching Harlot with, but also hold it no robbery, to enrobe the man of sin with the graceful and blessed titles of the Son of God, for which so Luciferian and blasphemous arrogating, I doubt it will not be made good and verified, that the gates of hell shall not be shut against him. I must confess, that I like better of the simplicity of our mitigator, in misliking upon the poor probability of reason picked out of the word (Pasce) and that rather by a consequence, then by any direct induction, than I do of the affected and unsearchable subtlety of this Cardinal, and some others, who studying for unwonted strains, and force, do cast beyond the Moon to magnify or dignify his Holiness above the Sun, I will be bold to set down some more of these deep digged and farfetched arguments, not with any purpose to vouchsafe them any time, or pains for answer, but even to admire, if not exclaim at the impious and presump tuous absurdity, of such their so frivolous and most strange inferences; Pope Bonifacius the eight (that laid the first stone of this Babylonian building) out of the words of Christ unto his Disciples, in the twenty two of St. Luke (they said unto him, behold here are two Swords, Christ answered it is sufficient.)  
By these two Swords (saith Boniface) Christ meaneth the spiritual and temporal, both the which are left by our Saviour, for the defence and preservation of his Church; and because there would be no order, but mutiny, tumult, and confusion, if these swords should not well agree, therefore there must needs be employed, and intended by Christ, a subjection, and subalteration of the one sword unto the other, and both depending upon one Supreme Command.  
From this supposed authority of Christ's leaving and recommending both Swords unto his Church, Boniface took upon him the power of both Swords, and caused to be passed as an Article of Faith that the Pope is supreme, over both estates, spiritual and temporal, and shortly after in a jubilee, publicly showed himself, with a key in one hand, and a sword in the other.  
And that he may the better maintain, the taking of the sword, he further argueth, that one of the swords, was his prodecessors St. Peter sword, (it being well known that Peter had a sword; because Christ said unto him put up thy sword (shall I need to make any refutation of this collection, or assertion? being declared not as positive out of the word, but expository, by a sense which the Pope assumeth? Let me yet gather up this note by the way, that it was good fortune, that Christ did command St. Peter to put up his sword, else perhaps the sharpness and weight thereof, had long since light upon the heads, and necks of Princes, as well as it cut off the ear of Malchas: for the same pretence which occasioned him to draw upon Malchas in rescue and maintenance of his Master Christ might incite the high courages of his supposed successors to be as active with their blades and forces, for the support and furtherance (as they allege) of the Christian faith and religion, impugned, or impeached by temporal Potentates. I would now know of Master P. R. whether he accounteth the exposition and decree of Bonifacius the Pope, to be Catholic and Orthodoxal, if he do not, we also will take (by his example) the like liberty of acceptance or dislike in any the Articles of Faith, concluded and adjudged by his Holiness: If he do, then what need he be so sly and mistrustful in affirming the same Doctrine, absolveth also, without any distinctions and cooling qualifications, as if he were either ashamed of confession or afraid of conviction? when he hath such an argument ab authoritate to a rest him to stand unto it? Why should he (I say) run about the bush, with a Commission direct and indirect, when he cannot but know that Bonifacius was resolute in opinion, that his power over Princes, and in temporalities was absolute without any oblique consequence, or respective dependency, jumping therein plainly, and fully with the Canonists, Papa est Dominus totius orbis directe in temporalibus. How would this so well tempered and timorous mitigator be brought to justify the haughtiness of Pope Clament the fifth, successor to Bonifacius, who not satisfied with the rule and command over temporal and earthly states, did bravely adventure, by his papal Bull, expressly to enjoin, and command Angels to execute his will: Me thinketh I should ask him also whether he will hold consonancy of judgement with his own Countryman, and good friend the renowned Cardinal Allen, who in his Appology for the English Catholics, out of the miraculous working of St. Peter mentioned in the fifth of the Acts, of sentencing to sudden death Ananias and Saphira, doth no less miraculously wring out this great Ministry of excommunicating, censuring, and other proceedings against Princes.  
There is no parcel of Scripture wherein any mention is made of St. Peter, but if it can be racked to afford them any pattern or patronship for either their deeds or decrees, it is miserably torn, and tormented to undergo that service: Not so much as the power of Keys; but it must needs be made a pick lock, to possess prisons, Castles, and Towers: The Key of knowledge for the saving of souls, is turned to a Key of power to deprive Princes, the binding and losing of sins, is but a very legerdemain of fast and loose at the Pope's pleasure, the fishing for men to bring them to eternal life, is made a pretence for spreading his nets, to catch and conquer whole States and Dominions: The Pastoral Sheephook, subdueth Kingly Sceptres, Saint Peter's Aurum & argentum non habeo, doth now glitter in all the pompious and copious variety of riches, and the promise of Christ, Dabo tibi claues regni caelorum, is not so much esteemed, as the offer of the Devil, Dabo tibi etc. All these things will I give thee, if thou wilt fall down and worship me.  
If the Pope will needs enjoy a right of succession of all that Christ said unto Saint Peter, let him not refuse also (Get thee behind me Satan,) and, O thou of little faith. Nay, the denying of Christ, so expressly imitated in the declining, degenerating, and sliding away from the sincerity of the Gospel, is apparently branded upon this Antichristian iniquity, where Saint Peter either example, or precept, fitteth not their turns, there they will not use, or rather cannot relieve it, and could be well pleased that it were put over to their Ezponctorius his charge and admonition, that they subject themselves unto all manner of ordinance 
● Pet. ●●  of man for the Lords sake, whether it be unto the King, as unto the Superior, or unto Governors, as sent of him for the punishment of evil doers, and for the praise of them that do well.  
And likewise his beseeching of the Elders, as his fellow Pastors, that they feed the flock not 
1. Pet. 5.  as Lords over God's Heritage, will not fashion to, or cohere with their own proud doctrines of exemption from Temporal Authority, of opugning and repressing Princes, of their lordliness over their fellow-Ministers, of their desisting from Teaching and Preaching, and of Saint Peter's Primacy to rear up the Roman Papacy. And therefore must be censured, interpreted, distinguished, abridged, and limited, by such curtelings, and constering, as the glosser or gulf of the Sea of Rome shall devise for the best advantage. In the like manner do they all so deal with Christ himself, whom whence they fetch and found the original of their lineally derived Popedom. Christ professed himself, and so instructed his Disciples, to be humble and meek, but how doth the Pope tread that path? not so much in the exercise of his own Lowliness, or in the abstinence from high state and lofty carriage, as in the depressing of the mightiness and power of Lawful Sovereigns, reducing or enforcing them to be meek indeed, in a degree of base and contemptible humiliation.  
Christ refused to be made a judge in a Civil or Temporal cause, the Pope maketh himself judge of any debates, that by any pretext can be conceived to be fit for his cognizance: Christ bad, Give unto Caesar that which was Caesar's: The Pope robbeth Cesar, of his treasure, of his honour, of his power, of his rights, and of his subjects. Christ declareth his kingdom not to be of this world, the Pope (besides his own Temporal Sovereignty, will have an Oar, and command in all the States of Christendom. In which part, of the Temporal kingdom of Christ in this life, P. R. is much cumbered, and put to his shift, to find out an even cutting distinction, to save the repugnancye of Christ's sayings. The Canonists, and some other Catholics, out of these words, All power is given unto me in Heaven and in Earth, do conclude, that besides his Spiritual government of our Souls, he hath a kingly Dominion also upon our bodies and goods, and upon all the Kingdoms of the earth, and might justly have exercised all actions, of temporal jurisdictions, as casting into prison, appointing new Offices, Kings, and great Monarches.  
Mark how they compel our Saviour jesus Christ to sallogize against himself? All power is given to me in Heaven and in Earth, but my Kingdom to be of this World is such a power, Ergo, my Kingdom is of this same World.  
Now observe also his witty and substantial reconcilement, he had a Kingly temporal power in this life, but he renounced the use and privilege of the same: Or thus, he had no direct Dominion upon temporal things, yet indirectly, for preservation of his spiritual Dominion he had and might have used the same, and in that sense left it to his successor: Is not this most shameless, and direct abusing of Christ, and his most Sacred Word? When he said at another time, that the Foxes had holes, and the Birds of the Air had nests, but the Son of man, had no place to hide his head: If these expositors had then been known to his Apostles, they would have replied; Sir, you have places of refuge, but you renounce the use and privilege thereof, or albeit you have not any place directly, yet indirectly for the necessity of your function, you have all palces at your Command, or if you have not in your own individual person, yet in your Successors, you must needs have, else how should they maintain the having and inhabiting of such Royal and Magnificent edifices, wherein they keep such stately and more than imperial Courts?  
What is this else; then to tell Christ he wotteth not what he saith, and to enter him like a Novice in their new Schools of equivocation, to learn their falatious mental preservations? But admit it to be incident into their Offices, to interpret Christ as themselves listeth,  
How doth it happen, that the rightful successors of Christ doth not also succeed him in his modesty, humility, poverty, and meekness (especially being commanded to learn of him) and so (in like sort as Christ did) renounce the use and privilege of Temporal Power, or whence have these successors their so plenarye and direct pre-eminence, when from Christ they could convey it but indirectlye, and by consequence: Or can they make any demonstration or plain proof of the stint and circuit of time, at the period or expiration whereof, that Temporal Dominion which in Christ was Indirect and Potenticall, should become unto the Pope, Direct, and Ordinary?  
Or was there not as urgent cause that Christ, (in respect of the many lets, impeachments, and impediments which he met withal) should for the preservation of his Spiritual Dominion, directly, or indirectly, in some sort or other, betake himself to his Temporal Authority? Except they will say, that he was in his own person militant and suffering, but in these his successors triumphant and glorious. Let me then be answered, Whether such a Succession hath any image or representation of that first type or pattern which said (Learn of me.)  
To manifest yet more discerningly, the idleness, the fraud, and unfit applying of this distinction, let them know, that is not to be trusted unto, because it will serve their adversaries as well as themselves, for where the question may be propounded and disputed, whether temporal Princes may suppress or remove Popes, (if the authorities alleged out of God's Word, and the Histories of the Church shall not suffice to give in evidence for any such direct and undoubted pre-eminence in Princes) than we may make bold of this their makeshift distinction, that Princes have ever had such a power annexed, and proper to their governing charge, though they have forborn the use and previledge thereof, or that indirectly and by consequence (for the upholding of their states, and keeping of their people in obedience, which by so many Popish practices is daily perverted) they may and aught to exercise and execute the same.  
Moreover, let it be examined, how and from what original this distinction draweth his pedigree, what bosom or heat did first hatch it, and what causes of weight doth still nourish and continue the same, Mr. P. R. hath fully acquainted us with the certainty thereof. For if Christ (saith he) should not have left such an authority in his Church for remedy of urgent causes, he should not have sufficiently provided for the necessity thereof.  
It is marvel that this our Moderator, and mollifying Mittigator did not use the word of conveniency, in the stead of necessity, to have avoided the disadvantage of the strictness of that word, can there (concerning the subsistence, and stability of the Church) any more urgent causes to be imagined for the upholding thereof, then there was in the first times of the primitive purity? or is the usurping power of the supreme Pastor, his over awing or over peering of Princes, his correcting and repressing of them, by alienating subjects, and egging enemies against them any constitutive causes or essential necessities of the Church? I will not deny but that the height and eminency, whereunto the Bishops of Rome, have aspired, by encroaching upon the rights and undermining the states of temporal Governors, as indeed to be provided for, and maintained by this presupposed necessity: But the purity, the poverty, the simplicity, the fervency, of the first fathers, and propagators of the faith and Church of Christ needed none of these humane and worldly additaments, none of these temporal encounterings, or conflicting with Potentates, no such foreseeing perpecations, to affront all occurting causes, nor any such politiciall circumventing, and fortifications for defence and offence against Princes: They conquered powers and principalities, but with the spiritual Armour of God, they beat upon them with the hammer of the word, they cut deeply into the secrets of their souls, with the sword of the spirit they prayed for their peace, and prosperity, they embraced the very persecutions with obedience, and for the countenancing favours, (by giving them respite from affliction, and the sun shine of liberty) they honoured them as the nursing fathers of the Church, (when I contemplate the composute and frame of the Popish Monatchy, and the linking together of so many cunningly contrived positions, tending (all of them) to the increase of gain and advance of Honour to the Sea of Rome, I wish that some excellent Scholar extraordinarily endued would out of his many observations collected, exhibit unto the world (in imitation of Matchavell, who made the shames and vices of the house of Florence, the pattern of a perfect Prince) this Antichrist of Rome as a true precedent of Tyranny and Usurpation by publishing with an apt resemblance, as well the vild and unchristian practices, as also the false and pernicious articles, whereby he hath achieved so strange matters, and attained unto so unmeasurable greatness, which my desire is the more increased, the more I consider, how the webs of that work, hath ensuared, if not enthralled Christian people, even in the carriage of this controversy. I have traced the footsteps of many politic reaches, and now in the closing up of the matter, a fair train is laid, to catch and lay hold upon an easy follower, which we must not so suddenly pass by, as not to discern the sleight thereof, he speaketh plainly in honest and oily words: That that authority temporal is to be moderated by many perticularities to be considered, There must be just cause, grave and urgent motives, formal proceedings, great deliberation, lawful means, and other circumstances, to concur, requiering great discretion; what a goodly displaying he maketh, in terms of the best show, when yet (howsoever occasins shall alter their intentions) there is no more contained or propounded thereby, than what is usually requisite in all Benches of justice, erected for trial of common rights, But our question is, Whether the Pope be a competent judge, upon or against Temporal Governors, let the matter be carried never so presizely and circumspectly, that maketh him no title for interposing his usurped Authority. Therefore he might well have spared his pains, in making this the third question which neither in this, nor any other judicial power is any question at all. But he conceived, that this orderly course and discrect carriage which he would have us to presuppose in the Pope, would carry us along in all conformity, to condescend to any his presumptuous and usurping jurisdiction. Let him tell whether the public denunciation, or rather execration made every Maundee Thursday against the Heretics whatsoever, doth not also enwrap the Princes of our religion (especially if they have made and executed fevere laws against the Popish) within the danger and rigour of that sentence, which if it do, than these flourishing and superfluous words, of the cognition of the cause, of due proceedings, of urgent motives, of advised consultations, of lawful means of preambles and circumstances are but snares to beguile the simple, seeing that his Holiness (for the most part) acteth his solemnities, and ceremonies of Excommunication, both generally and personally, without the observing of the particularities. Beyond all this the pondering of such several considerations, to whose breast, or trust are they recommended? are they not every one wholly and absolutely in the Pope's discretion? Let us but remember the course of proceedings by these perticularities, against our late Queen, his Holiness took knowledge, as well by public fame, as by complaining relations, of the afflicted and distressed Catholics, and of Queen Elizabeth's hard usage of them in this Kingdom, there is the urgent motive and importing cause, what were the consultations, what the means, and what the proceedings, a Bull of Excommunication publicly deprived her, of her Royal Dignity, setteth free her Subjects from their Allegiance, enjoineth all Catholics to endeavour her deposing, and so exposeth her to continual Treasons, and bloody Assassinates; This is the short Epitome of this all presuming Papacy, Then let any other Prince take to himself the like scantling, by the measure offered to Queen Elizabeth, (bethinking himself whether the enumeration of so many good points, of advisedness, and the cautilous respects set forth by glozing words, may sufficiently secure him from fears and jealousies. One other doubt (of great consequence and prejudice) may much perplex Princes, which is the undistinguished and unlimited nature of the causes, triable by the Pope's authority, for what cause can be supposed so merely Civil, as hath not some mixture of cases in Conscience, and so to be referred in order to a spiritual end, becoming (as in that regard) of a spiritual cognizance. And then his Holiness (holding himself only in his own element) being the supreme judge in spiritual doubts, how extendable is the amplitude of his power to any manner of debates or variences, which (by complaint or appeal) under a colour of devotion or religion shall be presented to his holy decision? But the deadliest poison that lieth in the Dragon's Tail, is the disposition and ordination of the means, of giving to such Pope's judgements, the full blow of execution.  
For where the spiritual blast of his indignation, is not much regarded, there (as the inferior rout of the Clergy, doth) his holiness will not stick to implore the aid of the secular arm, be it foreign, be it domestical, be it directly for the same cause, or indirectly (I am in love 〈◊〉 that distinction) upon the foreplotted quarrels, be it by the seditious tumult of insurrection, or by any 〈◊〉 audaciousness of 〈◊〉. Surely, when I consider the desperate 〈◊〉. of some particular men, who abandoning all care or respect of themselves, and instigated only with a seeming zeal of religion, do with violent hands of blood, enterprise the destruction of Prince. I am induced to believe, that they have some direct Commission, or some indirect incitation so to compel and precipitate their ill governed minds, into the horror of so vild an action: Nevertheless, I may not dissemble, that concerning any private exploits, in this kind, they disclaim the approbation thereof; though I am well assured, that experience to the contrary doth make it manifest, that they dissemble. This authority (saith this our satisfying mittigator) doth not only not allow the wicked and unlawful attempts of private men, but also doth expressly and publicly condemn the same, as in the Council of Constance, the wicked article of lawful kill of Princes, by private men (holding them Tyrants) is rejected and condemned.  
Every man seeth how resolved a case he maketh it, both by the Catholic Divines, and by the Cannon of the Council of Constance, that no private attempts though of never so magnanimous a spirit against the life of a Prince, though never so much tainted with Tyranny, insuffieiency, infidelity, or heresy can be in any sort justifiable.  
But that it may the better be known, that these be but fallacious and gay-coated words, Ad faciendum populum, I will (for bearing any mine own refutations, encounter and contradict this smoothing P. R. with one of his own fellow Jesuits, that goeth more roundly, and plainly to this point: Such a one as whether he bestowed his skill and faculty, with any mischiefevous intention to animate wicked enterprises, (for his Book was Printed about the very time of our last so memorable plots of Treason) my charity will suspend my judgement, he casteth no colours, nor feareth to deliver boldly his resolutions, and encouragements to all Catholics. It is johannes Mariana, a Spaniard and jesuit, and a Divinity Reader, his Book is entitled, De Rege et Regis institutione, published in the the year 1605. Dedicated to the King of Spain, and printed Per missu superiorum, yea and Regia authoritate.  
Now if Mr. P. R. will allow this great Scholar, coming forth in lucem et oculos hominum, accompanied with such estate of attending approbations, to be a Catholic, he shall hear him speak, and then set him blame his temerity, for telling tales out of the jesuitical School. The six Chapter of his first Book, is wholly bestowed upon this question, of the lawfulness of deposing or slaying Tyrants. The particularity of killing the French King is argued, the reasons on both sides produced, pondered and enforced: His determination decideth, and adjudgeth the fact to have been just, praise worthy, and agreeable to the Catholic grounds.  
He further setteth forth, the received opinion of the Church, to be that it is lawful for Subjects, when the King resuseth to be reform, and after sentence against him, to renounce their Obedience, to consult for the levying of a necessary War, to tax the people, with the charge thereof, and with armed force and weapons, (in such case of necessity) to set upon him, to kill him, and destroy him, and then descendeth to this conclusion Eademque facultas esto, cuicunque privato, qui spe impunitatis abiecta, neglecta propria salute, in conatum iuvandi rempublicam, ingredi voluerit; Let any private man, which (casting aside all hope of impunity, and careless of his own safety) will adventure to enterprise his endeavours to relieve the Commonwealth, take unto him the same liberty, Hath he not sound and definitively declared the doctrine of the Church of Rome, and the very secrecies and mysteries of the Jesuits profession; to the apparent conviction of this Mittigators feigned attestations? And to the foresaid Council of Constance, (which is produced to impugn this position of the practices, or attempts of private men against lawful Sovereigns) he also maketh answer in this manner, First, that no Decree of any Council standeth good and holy, without the consent of his Holiness thereunto, Then, that this Decree was never approved by Pope Martin the 5th, neither would Eugenius or his successors ever ratify the same, and after declareth also, that the Fathers of that assembly did chiefly intend that their Session and consultation against the Hussits who maintained that Princes, for crimes by them committed, did forfeit their estate, and that thereupon they might lawfully be by any man deprived of that power which they unjustly held, or obtained. Again, that in particular and properly, they then purposed to oppugn the proposition of johannes Parvus, a Divine of Paris, who under colour of this defence, that it was lawful by private authority to kill a Tyrant, endeavoured to justify the fact of the Duke of Burgundy in slaying of the Duke of Orleans, In which case there were these diversities from that rule. Here was between these person's equality, and no inferiority, there was a solemn oath violated and broken, and here was no attending for the sentence, or direction of the Superior. Here we see two Jesuits in two different opinions in a matter of greatest moment, both of them founding upon the faith of the Church, both approved permissu superiorum by the allowance of the superiors. Thus having buckled together two principal Jesuits to lug and tug each other by the ears, I will only thus far give my verdict of their variance, That the Spanierd Mariana dealeth plainly and constantly to the practice of Popery, and the ratifications and afirmations of the Popes themselves, who will not endure any abridging of their prerogative power of proceeding against Princes in what sort soever, And our English P. K. hideth the sting, would conceal deep dissembled treacheries by protesting terms to secure us from suspicions, till the venom of malice hath pierced all the veins of the state, and seized our very hart and life-blood, by surprises vnthought of, having brought us into a careless and deceitful security; P. R. hath been very curious and copious in trying, and examining his adversary's allegations, interpretations, falsifications, translations, and applications, seeming so watchful and diligent in that kind of animadversion, as if he accounted it a shame, and foil, to omit any line or syllable unanswered, for indeed, the whole bulk of his book in this business, is fraught with no other stuff then with such wrangling matter, of misavouching, and misconstering of quoted allegations. But that it may appear how his deadly hook resting in the belief of his heart, is covered over with an honeyed bait beguiling us with fairer speech, I shall be bold to trouble him with one question.  
What is the cause that Mr. Mortons' publication, of the solemn Oration made by the Pope Xixtus the 5. in the Consistory of the Cardinals, in the commendation of the notable, rare, and memorable act of the brave Monk that killed the French King, and the inferrence by him made and urged against the Pope, for his maintenance of Conspiracy, and Treason, is both by the modrate answer first, and after, by this mitigating replier laid aside in silence, and not once handied, or glanced at by any seeming answer. The truth is, they were enwrapped with a dilemna to allow the fact was against their pretence in their position, and to disallow the Pope, was against their faith in their religion they must defend by argument, what for outward carriage is given them in charge, sith it tendeth to their advantageous purpose: and they may not (without dispensation) either presume to censure, or undertake to oppugn, what his Holiness approveth, lest they betray and shake the foundation of their Supremacy. By this time, I trust his well cloaked double iniquity is discovered to his very nakedness; were it not now very strange that he and I (whom our former contentions have so far divided afunder) should part reconciled, and well accorded? In his sixth Chapter (of corruptions and falsifications) he taketh hold of Mr. Morions exposition, That the Imperial and Kingly Authority in Spiritual causes, reacheth no farther than as to outward preservation, and not to personal administration: Hereupon he assureth us, that if this be really meant, all the Catholics of England will presently take the oath of Supremacy, requiring with an earnest challenge that as this is publicly printed, and that by Authority, so it may have public allowance & performance to make it good, whereby as touching that point there may be an atonement. I fear that the man in the heat of his sudden apprehension, and without the wary consideration which his pen hath been accustomed unto, doth overshoote and forget himself. Shall I think that he hath never read, or utterly forgotten the Oath of Supremacy? He hath so scanned and canvased the Statutes of Henry the eight, Edward the sixth, and Queen Elizabeth picking at every mote thereof, and making a beam of the same (though with a left eye, and a left hand) that I cannot so much as surmise but that he hath had every thread of this question between his fingers. Therefore (if his former subtility hath not suddenly betrayed him, and exposed him to derision) as I must admire that he is so easily reform in judgement, so, I shall be content to embrace the occasion of a well gained agreement. And will P. R. the jesuit, and the rest of the English Catholics of the Romish faction abide by this word in good earnest? that if the King's Majesty do not claim or assume unto him personal administration in cause Ecclesiastical, the Oath of Supremacy shall no further be stood upon, or refused. Then let him bethink himself of this part or clause of the Oath, That no foreign Prince, Person, Prelate, State, or Potentate, hath or aught to have any jurisdiction, power, superiority, preeminence, or authority Ecclesiastical, or Spiritual within this Realm, if he digest this, then see how one thing draweth on another: all our former differences are at once, and in this one compounded: also, for if the Pope (being a foreign Prelate or Potentate) be excluded, from having any Ecclesiastical power or Spiritual authority within this Realm. Then our question of his preeminency or jurisdiction in repressing the exorbitant and pernicious excess of great men, as an Ecclesiastical judge, or Supreme Pastor, direct, or indirect, is at an end clearly determined: I doubt not but his excellent Majesty of his Princely care to bring home so many lost sheep, and to bosom them again in his dearest love, will afford them that favourable interpretation which this there Advocate and Orator, requireth in their behalf.  
In the mean space (not to lose what we have got) I return unto P. R. the like charge of making good of his word, touching the Oath of Supremacy, in the sense and distinction afore mentioned, and therewithal might think it not reasonable, any further to strick a yielding adversary, that by so voluntary an offer cleareth the cause from any further controversy.  
But remembering the nature and quality of our adversary and the many winding and intricaking tricks he is used unto in the canvasing of this or the like controversies, I fear that this our reconciliation is rather seeming then substantial, and will suddenly upon a small touch, fall a sunder again to as great a discrepance; for howsoever he doth so frankly yield unto his Majesty, a supremacy, of the Church in Ecclesiastical causes, as touching outward preservation only, let him be but sifted a little in his meanings, it will break from him that he never purposed to strengthen the state and authority of our Sovereign, with any such power of absolute defence and protection, which shall presently appear by ministering unto him some few questions: I pray you Sir, what Church, and what Ecclesiastical causes, do you consent to be within the King's Royal preservation? is it incident and appropriate to his Princely Sceptre, to maintain the religion now established in his Dominions? by making Laws for enforcing subjects, to an uniform allowance, and profession thereof, by punishing Recusants according to justice, and by employing all his powers to suppress the oppugners, or Conspirators against the same? Dareth he to abide by this? will he henceforth justify this preservation, and that by his religious oath, which hitherto the empoisoned pens of these jesuited spirits have not spared odiously to term a cruel persecution? we have shaked him already from his atonement, with us in this point, He will tell us plainly, That the Church and Ecclesiastical cause which he authorised the Prince to protect and preserve, is only the Catholic Church, and Religion, and then (as if orbs, and urbs, were all one) that the Catholic is the Romish, so that unless the King will turn Leigeman, with a kind of vazilage to the Sea of Rome, his right of Supremacy in the outward preservation of the Church, (which this man dareth assure us that all Catholics in England will easily accord unto) must be denied him, as not due and proper to the Title of his Regality, Papacy is the polestar of all their contemplations, It is the Centure whereunto are carried and cleaveth fast all their drifts and disputations. And no further shall any Prince hold power (especially, in Ecclesiastical causes which are all bosomed up in the breast of his Holiness) than the same shall serve in a sub-ordination to the advancing and exaltation of that most imperious Romish Hyerarcy.  
Nay their temporal authority, also must be kitbed, stinted, and subjugated by that untollerable yoke of Popish usurpation, except it should be made pliant, ranged, and accommodated, In ordine ad dominum Papam, Then (not regarding P. R. his assurance of the voluntary submissions, and subscriptions of all Catholics of England, to the King's Supremacy, according to the limitation or interpretation aforesaid) we may well assure ourselves that no English Papists, (finding this supremacy of defence and preservation to tend to the subversion and extirpation of their idolatrous Religion) will ever yield oath to keep faith thereunto: Yet (having closed with him in a full consent unto this position, that every Prince hath jure divino, the supremacy of outward preservation of the Church, and Ecclesiastical causes within his Territories and Dominions) let it be remembered that he never hereafter scandalise the proceedings and execution of justice in England against the refractories and treacherous oppugners of the Religion established in this Realm, sith the same is the lawful and necessary act of a well warranted and acknowledged Supremacy; from which our public profession of Faith is to receive protection and preservation; I cannot but conceive that this Clerk P. R. willbe shent, and receive some check for his Doctrine: For out of question if his Holiness, and Cardinal Bellarmine, have enkindled their displeasures against Mr. Blackwell, the Archpriest for allowing the Oath of Allegiance (which containeth only an acknowledgement of the hereditary rights of temporal Sovereignty, whereunto natural duty, (in respect of relation) doth bind each subject: How much more heinously will it be taken, that this Arch-Iesuite (as if both their Arches, had slipped from them at once) should so confidently condescend to this article of Spiritual Supremacy, in the sense, qualification, or moderation, before expressed? He cannot escape the blame, of forgetting or forsaking of his principles, neither can he ever salve his offence, by any wily Interpretation or beguiling distinction.  
His direct, and indirect, his absolute and conditional, his mediate and immediate, his simpliciter and secundum quid or quatenus, and the like (which in all his discursive argumenting doth make his way for him through many Obstacles, whilst he treadeth out unto us his maze of Circular shifts, and manifold evasions) can touching this his confession or protestation have no place or serve him to any stead, because knowing aforehand how the case standeth in every circumstantial or considerable perticularity, he hath to the King of England within his several Dominions adjudged the Supreme government of causes Ecclesiastical, as in the office and care of preserving the Church, with the faith and Doctrine thereof, from all wrongs or corruptions Foreign or Domestical.  
I encroach not upon him by inferences and constructions, I only take that which he so fully and clearly giveth; and do challenge him that what he hath delivered unto us for his judgement and resolution, (and that in high terms and vaunting and flaunting of his advantages therein.) He will (notwithstanding any reprehension or retreat from the Pope or Bellarmine) still with the like bravery and constancy maintain unto the end; but shall I disclose a secret or rather a wonder unto the World? What if the very same Author who so boldly assumeth and assureth at this time for all Catholics the Title of Spiritual Supremacy, to appertain to the Crown Imperial of this Land, doth after in another set Treatise, published purposedly, or rather maliciously, to traduce and discredit our government, and to uphold the Popes and Cardinal Bellarmine's censures concerning the Oath of Allegiance, like a very Changeling, fall quite away from this his former so earnestly proferred and promised conformity, declareth himself, to be so far from affording his Majesty by oath his supremacy of preservation in causes Ecclesiastical, as that he holdeth it unlawful for a Catholic conscience to take the oath of Temporal Allegiance, as repugnant to the Religion of the Church of Rome, will not every man of understanding admire, how the same person can refuse to swear Allegiance Temporal, that hath so readily and hotly, granted a Supremacy Spirituail?  
To induce me to believe that it is all one person that hath so undertaken to act unto us two so repugnant parts, I have (besides fame and report) and a kind of idempnity in the phrase and style, some very approvable probabilities, 
A Letter of a Catholic Gentleman touching the Oath of Allegiance, Fol. 67.  his mencioning of the powder-treason in these weak and tender terms, of that headlong action of a few Catholic Gentlemen, and such other lamenting speeches, for the evil carriage, or miscarrying of the enterprise without any one apt or right expressing word to denotate or condemn the foulness thereof, is certainly moulded with the soft hand of this our countersetting kindhearted mitigator, his shaping and propounding of the general question concerning the Pope's authority over Princes, is conceived even in the same words which this P. R. hath used in delivering and expressing the same, and then acquainteth us with his supposal, That it was never the meaning of such Catholics as took the 
Fol. ●●  Oath of allegiance to deny simply and absolutely, That the Pope as supreme Pastor of the Catholic Church hath any authority left him by Christ, either directly or indirectly, with cause or without cause, in never so great a necessity, or for never so great and public utility of Christian religion, to proceed against any Prince whatsoever, temporally, for his restraint or amendment. Is not this the very same water of the same Cistern? He yet goeth further for better proof and confirmation of his said supposal by the selfsame reasons set forth Verbatim: for that they should thereby contradict the general consent of all Catholic Divines, and confess that God's providence for the conservation and preservation of his Church and kingdom upon earth, hath been defectuous, for that he should have left no lawful remedy for so great and excessive an evil as that way might fall out. I had set the print of my fingers upon all and every of these words before, so that by that brand they were presently known unto me, and their Author or owner apparently discovered, howsoever as a jesuit he styleth himself Gent. who bound to no order may assume any shape.  
Then presupposing upon these likelihoods, that in the pursuit of this my slippery adversary (jesuit or Gent.) I have met with him again as at a new turning, I must not let him escape until he make me a good answer, how he can affirm for the King a Supremacy Ecclesiastical for preserving of the Church, and yet allege against the oath of allegiance a more supreme power in the Pope, to suppress and annihilate that Supremacy, and that in a course of Temporal Supereminency? I ever took Supremacy to be such a superlative, as admitteth no superior: I never heard of any subalternate supremacy, it hath too harsh and absurd a sound; but that any temporal Prince absolute of himself, independent upon any higher on earth, immediate to God Almighty should be overawed or overtopped by the pretended primacy of a Luciferian Prelate, and that by the brandishing of a temporal sword, and employing forces, coercians temporal, what can be more unsensible to be conceived, more unreasonable to be maintained, or more impious to be practised?  
Yet the only cause and colour why the Pope commandeth, and the Cardinal adviseth, the Catholics of England, to forbear and refuse to take the oath of allegiance, is this, That in the said oath is couched and included the derogation, and renunciation of the sufficiency and absoluteness of the Pope's authority over or against his Majesty, claimed by virtue of his high office of supreme Pastor, whereby he is enabled to proceed against any Prince whatsoever temporally for his restraint and amendment, or to permit other Princes to do the same: So that the question of the lawfulness of this oath, and the question argued in these few leaves of my labour concerning the Pope's arrogant Usurpation, hath not any thread of difference sorting both alike to one and the same purpose. Therefore if unto my former refutation of the Mittigators, immoderate attribution of power unto the Pope, I shall join some few animadvertions upon the epistoling Gentlemen: also (an altar idem of P. R.) for the better observing and discovering of his deceitful and disloyal carriage, in the reproving of that oath, it will be a continuance of the same skirmish, and the like battering of the same bulwark which the pride of Rome hath erected and endeavoreth to fortify against the dignity of Kings and the truth of God.  
First I observe that howsoever he undertaketh in general terms to make good the Pope's desision touching the refusal of that oath on the part of his Majesties Catholics subjects, yet in his particular arguing thereupon, (as if he were also another Pope, whom as a judge, it becometh not to dispute) he discusseth not the several parts to be disliked in the oath, or setteth forth plainly and contradictorily the words which he will hold or maintain to be unlawful or cumbersome to the squeamish conscience of their pretended Catholics, whereby a true state or issue of the matter in question might be taken in consideration, but in stead of such express and positive mentioning of the disliked parts of that oath, glideth away in his glozing fashion uviht bare affirmation of dangerous doctrinal clauses, containing matter of faith craftily conjoined together, with the exacting of civil duty, prejudicial to the integrity and purity of Catholic religion.  
This kind of handling a controversy, is rather resolving then reasoning, and more Pope like in determining as a judge, than Scholar like in demonstrating as a Disputer: Why doth he not to every branch, of the said oath affix and oppose his negative, without any such faint plea, or fumbling and broken speeches, cut of with etc. Will the distinction of direct, and indirect, as he maketh it to serve the Pope for actions and authorities, so serve his turn also in speaking and argumenting? standeth it with any Logical rules, to induce or enforce conclusions, indirectly by conception and application, which ought to be produced directly, in a full opposition to the questioned proposition.  
Then where the oath hath these plain words, that the Pope hath not any power or authority to depose the King, or to dispose any his Majesty's Kingdoms, or Dominions, or to authorise any Foreign Prince to invade or annoy him in his Countries, or to discharge any of his Subjects from their allegiance and obedience to his Majesty, or to give Licence or leave to any of them to bear Arms, raise Tumults, or to offer any violence, or hurt to his Majesty's Royal person, state, or government, why doth not he in justification of the unlawfulness of this oath, by as playne, full, and broad terms, tell us that the Pope, by the capacity of his omnipotency, is endued with so plenary a power, as that he may depose the King, dispose his Kingdoms, authorise Foreign invasions, discharge his Subjects from allegiance, licence them to offer violence to his Royal Person, state, or government? And that for that regard the conscience of the Catholics may not be obliged by any such profane oath, impyous against the Pope, and the amplitude of his Pastoral primacy? But doth he in any-one line of his whole Volume, let slip any word expressly declaring, naming, or mentioning any power of this nature, and that Lawfully may produce these effects, to be invested or bestowed upon his Holiness? I am persuaded that the igniculi of natural duty, the morsus of an acknowledging conscience, and the pudor of his face (which perhaps yet retaineth some remnants of modesty) would not suffer him so far to degenerate from natural notions, so far to be alienated from his duteous recognition, or so far to pass all the bonds of shame, as directly, and roundly to deliver unto the World any sentence so monstruous, and so full of horror and heinousness.  
Nevertheless he hath taken such a taste of the sour grape of Rome, and is dipped so deep into the venom and malice of that imperious and persecuting Church, as that yet indirectly, and by a subtle conveyance of his meaning, he giveth us to understand, that his inward soul, hath pronounced this doom and judgement against his anointed Sovereign, and therefore that soul, must not be entangled, stayed, or bound, by any bridling or restraining oath to the contrary.  
But how doth his outward man manage these difficulties? Just in the same manner to an hair's breadth, as Mr. Mittigator (whom he may call his ille ego) doth that is closely, dissemblingly, timorously, and treacherously: In the place of the Pope, he useth the entitleings of Supreme Pastor, the deposing and killing of Princes, he compriseth, and covereth under the words of proceeding against, and restraining of them, what is done by invasion, insurrection, or force of arms, is included in the word temporalty, the stirring up and appointing of other Potentates, to partake, in the quarrel, is brought in very gently in this good show of permitting other Princes, etc.  
Now fie upon this blaunching and disguising Oratory, If he could pass away cleanly with these easy and favouring phrases, he would steal out against us, (as not suspecting his harmful intentions) his deadly writ of execution: This one word of restraining would (like to a ball of wildfire) disclose itself, and break a sunder, into censuring, depriving, deposing, destroying, and murdering of Sovereigns, and would have no mean, or end of oppression or Tyranny.  
Next, admitting him to this liberty, as not to single out any special, or particular clauses of the oath, let us examine how he proveth that there be enwrapped within the said oath, points of religion as well as of 〈◊〉 obedience; he maketh reckoning to have showed it by four several distinct ways: I will bear him witness that the ways be several; for only one of them hath show of leading us to the scope and conclusion fore-intended, the rest are all straggling paths, quite from the purpose, for are not these I pray you good arguments? The Pope telleth the Catholics that he hath heard, that they are compelled to go to the Churches and Assemblies of Heretics, and to be at their Sermons, Ergo, the oath of Allegiance containeth matter of Religion, as well of civil obedience. Again, Bellarmine compareth the oath to the crafty composion and commixture of the Images of the Emperor julian, and the Pomim gods, all coupled and combined together in this Imperial banner: Ergo, by an argument ab authoritate, there be in that oath points Spiritual and Temporal conjoined together.  
Lastly, the good Gentleman doth kindly make this real offer for satisfaction of his Majesty, that he will swear unto him, as much Loyalty as ever any Catholic Subject of England did, unto the lawful Kings in former times before the change of King H. 8. Ergo, there lurketh articles of saith in the said oath, under the pretence of civil duties. The first of the four, seemeth to shoot fair, and and at the least to stick in the Butt, though far enough from the mark; and thus it speaketh, from the plain express words, sense, and drift of the oath itself, That besides the acknowledgement of our Sovereign to be true King and rightful Lord over all his Dominions; and that I will be a true loyal Subject unto him and such other clauses, whereat no man sticketh or maketh any difficulty, the said oath containeth further, that I must swear in like manner some points, concerning the limitation of the Pope's authority, to wit, what he cannot do towards his Majesty, or his Successor in any case whatsoever? Which question brought unto the Thesis of all Kings toucheth (saith he) a point of Doctrine and Catholic belief, concerning the sufficiency of of Pastoral authority, left by our Saviour in his Church unto St. Peter, and his Successors, for redressing of all inconveniences that may fall out; and this to forswear hath peril of everlasting Damnation.  
There must be a monstrous strain, nay, he must break through and steal, before his Holiness with his predominate power, can get into the Creed. 〈◊〉 have before set in his way cross bars, and obstacles ●● enough, which he will never be able to 〈◊〉 〈◊〉 impeach his ascension into any such height, as 〈◊〉 〈◊〉 our consciences, The article of Catholica Ecclesia, 〈◊〉 be no cloak or conductor for him, nor shall 〈◊〉 〈◊〉 Canopy over his high estate of ●, 〈◊〉 callity.  
The Argument wherewith this Gent. doth 〈◊〉 〈◊〉 Pope to so eminent a place of power, and reputation that his prerogative is past questioning, and that upon pain of 〈◊〉, is this, every oath that containeth points concerning the limitation of the Pope's Authority, is an oath belonging to Religion; but this oath expressing what the Pope cannot do towards his Majesty, or his successor in any case whatsoever, is an oath concerning the limitation of the Pope's authority, therefore this oath is belonging to Religion: If the Mayor propofition be untrue or uncertain, all the rest tottereth and falleth, as without foundation: I will examine the same by the pondering of the particular words thereof. First, (belonging to Religion, in a general sense may comprehend all the actions and resolves of men: yea civil duties, also are within the spaciousness thereof, because a true Christian is govern his whole life and carriage by the rules of his Religion: but this Disputor must narrow the signification thereof more precisely, tying and applying the same only to the articles of Payth. Secondly, the Pope's authority must undergo the like distinction as themselves have propounded unto us, (that is to say) what he may do as Pope, and what he hath accustomed to do by other acquiered titles, or by mere usurping intrusion.  
Now then to say, that every limiting of the Pope's authority whatsoever the same be, or howsoever obtained or exercised belongeth to the Articles of belief, I for my part will never believe it, and I do not think, that any of their own Secretaries will be so much besotted, I will explain my meaning by instances and cases of the like condition; suppose that the Pope would pretend and plead that the King doth hold of him the Crown of this Land, and therefore as Superior Lord, will require homage or tribute, and in default of rendering the same, will invade his Dominions with sword and force: If in this case the King shall for more security of his Imperial State, ask (upon Allegiance) the oaths of all, or any his Subjects in detestation of that claim, may the Catholics make scruple of conscience concerning such an oath, because the same seemeth to limit and abridge, the Popes pretended right and authority? making in the mean time no Religion of the limiting, lessening, and detracting from the Sovereign's Title and pre-eminence? perhaps they will say that this is a question of civil right, and that the Subject is clearly bound to maintain the Prince. But how if the Pope pretend withal his Pastoral care, and preservation of matters spiritual, than I trust (in ordine ad spiritualia) his temporal attempts must be supported, by his spiritual Children, against the King and Country.  
Again, let it be conceived that the Pope much moved with indignation, at the execution of justice ministered in this Kingdom, against the Treacherous Conspirators of the Popish faction, should upon that gnawing grudge towards the judges of this Land, take upon him by solemn Censure, to deprive and displace them from their juridiciall offices, wherein (though he can assume no ordinary or rightful power) yet in ordine ad spiritualia and for the general relief, and necessity of the Catholic cause he adventureth as from his pastoral charge, to pronounce them from henceforth to be incompetent judges, commanding all Catholics also to reckon of them, and the judgements by them given: Now the question is, whither to make a constant asseveration that the Pope hath no such authority, be unto a Catholic conscience a point of Faith or Religion, because of such limiting bounds, disabling the Pope in his supposed sufficiency of his general function for the good of the Church? If the denying or abating of the pope's authority over these inferior minifters of justice be not accounted cumbersome to the cosciences of Catholics (wherein I think they will make no doubt) why should the abjuring of this papal power over our Supreme Magistrate touching the 〈◊〉 and destroying of him, be thought so dangerous, and damnable, or repugnant to their own Religion? will Religion allow him more liberty against the highest, then against the meaner Substitutes? or if he have such a Rule over Princes themselves, why not also over the Subordinate Officers of the Kingdom? to command, direct, authorise, or suppress them, to the best avail and advancement, of the Catholic side, that so he may become more than monarchial, by an absolute and unlimited Dominion?  
This Gent. saith that touching the acknowledgement of our Sovereign to be true King and rightful Lord over all his Dominions, no man sticketh at that: But, I ask, whether if the Pope have already enwrapped his Majesty within any of his general sentences, or shall declare by any especial means, that he is not to be acknowledged King, will not then the Catholics stick at that? must not they refuse to swear unto that clause of recognition also? for fear that his Holiness be questioned and limited in his own power and preeminence? I will not fear to affirm, That the true allegiance, and obedience of a natural subject, cannot dwell together in the corrupted heart of a devoted & dissembling Papist, and therefore no marvel that the heart preposessed with Papacy, doth cast such doubts, of offending his dearest love, especially having plighted faith, and vowed his service, by all constant endeavours thereunto.  
This contrariety of Masters, must needs breed jealousies on both sides, for as the Pope forbiddeth Papists, to swear their allegiance and fidelity to the King, (fearing lest himself should thereby be excluded and renounced) So the King can never think himself secure and assured of those subjects, who (from their acknowledgement of the Pope's superiorship over the King, and that in such a degree as may endure no limiting) dare not be affianced by oath to the safety of the King against the decrees and designs of their Dominus dominancium. Then what will they say, or do, to free his Majesty from fears and jealousies? Doth this supple Gent. think to make or bring confidence, which I hope in God's goodness that the Pope will never attempt any thing in prejudice of his Majesty. Surely Sir, your hope is too weak a stay for our state to rest or trust unto: For what if the same great important and urgent cases, concerning Christian religion do fall out wherein ye aver the Pope's authority over Princes: Then in that case I perceive the best answer we shall expect from you will be the fool's proverb, non putarem. For here again you feed and fop us one with another of your hopes (which we hope will never be between our Sovereign and the Sea Apostolic.) Is it not more then strange that this so provident coniecturer of future events, should hope that that matter will never be; which long hath been, continually is, and I trust perpetually will be, seeing, that these same great, important, and urgent cases concerning Christian Religion have done, and do daily fall out, between our Sovereign and the Sea of Rome, called by him Apostolic, Therefore it appeareth that the man hath lost his wits, whilst he would obtrude his hopes. The true conclusion is, that for as much as these great and important cases are in continual conflict and question between the Pope and his Majesty, and that consequently the Authority of the Pope lieth pressed in daily readiness to repress and suppress his Majesty upon all occasions, as it concerneth his Royal person, for the preservation of his Life, State, and Dignity, to assure himself of the unviolable faithfulness of his Subjects, so that must needs be accounted a disloyal and unnatural part for any subject to be so seduced, by hypocritical pretences, as to adhere to a foreign and feigned clerical Primacy, against his allegiance, love and duty, towards his true Sovereign Lord and King.  
The Gent. useth many glorious and plausible speeehes of the humble acknowledgement of all temporal duties to his Majesty, and jumpeth with the Mittigator in opinion, that it is not impossible for the Catholics to conform in Subjection to the Civil government, and yet to reserve their consciences to the religion of Rome, if this were affirmed of such Countries only where the Prince is of the Romish faith, or of this Nation whilst the Pope had some hold, and prevalency in the same, then perhaps we might come near to an agreement in this point, but where the Prince and Pope are of religion so repugnant and opposite, where the Pope is quite secluded and expelled from any power Eccleslasticall or Civil, and where the Prince as in the right of the Crown, is the defender and preserver of the faith within his Kingdom, there we are taught by experience, and directed by reason, that the entertaining and professing of Papacy, is the renouncing and repressing of regality. I weigh not the allegation that is made, of the long continuance for well-near a thousand years, of the admission and permission of the Pope's Superiority in this Realm, and how the same for all that space stood un-offensive unto this state, for whilst there was either subiugaiton, or conjugation of the two powerful commands, their contrarietyes and repugnances could not be so apparently discovered, as they be now manifested, by the distinguishment and final dissevering of them into their proper natures, rights, and limitations. I have read diligently that great Volume, avouched 
Answer to Sir Edward Cook.  by this Gent. written with much labour to this poor purpose, of declaring the Papal pre-eminence within this Country, ever since the first conversion thereof to Christianity, until the reign of King Henry the eight.  
The Author's sedulity and devotion may amongst the Birds of the same feather, receive his reward, (at the least) of commendation, but I will undertake with one short answer, (consisting but of two parts) to run my pen through every line of that huge Bulk, blotting and putting out whatsoever he hath painted, forth for the best show. First, (forbearing to refute their Fables, and taking their own account of time, which they make of the entry of the Romish Religion into this Land,) it is evident that the mystery of iniquity, and the Antichristian arrogancy of the Romish prelacy, was then revealed and exalted into worldly pomp: So as they then sending of Factors into these parts, was but to Conquer the simple people, of that uninstructed age to the bondage and yoke of Rome. '  
And therefore no marvel, if they were still held in the same, or the like subjection in the succeeding times, whereunto they were at the first surprised by political handling, and with much simulation of piety trained one for intromitting, and acceptation thereof; and I cannot invent a fitter resemblance whereby to represent the cunning carriage of that plot in those days, then that which Cardinal Bellarmine hath used and applied in this question. Which is the crafty composition and commixture of Images set by julian the Emperor of himself and the panim gods coupled and combined together, in his Imperial banner, for as that Emperor under the show of reverence due to be performed to himself, though to have seduced those good Christians to the honouring of Idols, so in those dark and undiscerning times of our forefathers, by the tempering and joining of the Christian Religion, and the Antichristian usurpation, their simplicity was abused, and they by subtle practices, wrought unto such a credulity, as that together with the sweet comforts of Christ, they sucked in at once the poison of Romish Idolatry, and the oppression of papacy: The second part of my answer is, that notwithstanding such encroachment of the popedom unto this Kingdom, wherein by stealing steps and sundry Hypocritical passages that had gotten good footing, keeping in the mean while both Prince and people in an ignorant devotion, and a dread of damnation: Yet did the Kings of England, from time to time, feel themselves and their Sovereign state to be enthralled and wronged by the over-awing, and busy intermeddling of that universal pastorship, and therefore omitted not, upon all occasions, to make known their dislikes and reluctations, to uphold the course, and force of the ancient Common Law, to defend and put in practise the Imperial prerogatives of their Crown, and to restrain the exorbitant ambition of the sea of Rome, by providing statutes, under grievous penalties against the Subjects of this Land, that in derogation of the justice, government, and regal rights, of the King, did make recourse unto Rome, by way of appeal, impetration, or other pretences contrary to the natural obligation of their faith and allegiance.  
But it will be said, how came it to pass then, that the Subjects held on their former orders, and no whit refrained from Rome, yielding still to the pope the same their dependency, and acknowledgements: That shall I also tell you, the pope and Council of Rome (knowing right well, how fully they had possessed all sorts of people, with a blind zeal, carried after idle Ceremonies, and well pleasing superstitions, and remembering that they had so seized and fastened upon their Conscience, as that every one held the salvation, or damnation of his soul, to consist in his obedience, or disobedience to the Church of Rome,) did cross and avoid the execution of such states by decreeing and sending forth their Ecclesiastical execution, of suspending, and excommunicating, of all Ministers of justice, or other ministerial persecutors whatsoever, that should attempt to enforce, or execute any such 〈◊〉; by this means of denouncing such terrors to the soul, the mightiness and authority of the pope, grew dreadful and powerful, until it pleased the Almighty God, by the revelation of his truth, and discovery of Popish falsehoods, to inspire with courage and magnanimity the heart of that Right Noble King H. 8. who finally without any fear of his thunderbolts, accomplished that work of freeing this Realm from the grievous butthen, and heavy yoke of the popish Supremacy, which diverse of his prodecessors Kings of England, had often, and much endeavoured, and desired to do, if their illightnings with grace, and enabling with means, had served them thereunto; Thus it is made clear, that the Pope's authority, neither at the first landing thereof upon the Coast of this Kingdom (which was not in the purer times, but 600 years after, Christ as themselves confess, when the Church of Rome was fall'n from sincerity) neither in the continuance and exercise of the same was lawful, allowable, or beneficial, but rather intruded, offensive, and prejudicial unto this state; and for his motion of sampling our proceedings to the practice used in other Countries over Catholic Subjects, in this point of excluding the Pope for intermeddling temporally against Princes, showing that they will be ready to answer as much duty and allegiance to his Majesty, as any such Catholic Subjects in any other Kingdom doth, or is bound to do: He must know that he must then make and take his pattern, from the Protestant Princes, who have resumed their ancient and original rights, and not from them whom he calleth Catholics, that honoureth the best, and dishonoureth themselves; wherefore the Gent. may hold his hand from the book, his kind offer of swearing unto his Majesty as much loyalty as ever any Catholic Subject of England did unto the lawful King in former times and ages, before the Change of King H. 8. will not be accepted as a suffering service or duty; Then was both King and people made drunk with the Popish cup, of spiritual Fornications, the Kings than were but half Kings, and the Subjects but half Subjects; his Holiness had pared away so much from the one, and gained so much upon the other, the one could not be absolute in commanding, for fear that his Superior should interpose, the other could not be absolute in obeying, because there might come a stronger countermand; then what hath this offer more than thus? We have been filthy and will be filthy still. And why should not his Majesty require of his Subjects such obedience, as by the rules of the true reformed Religion, which he professeth he lawfully may do? Or is there any reason that he should still be held to the former wrongs, and disadvantages, which ignorance, hypocrisy, pride, and other manifold corruptions did beget and produce against his Crown, and Sovereignty: Is it to be reckoned a point of Faith and Salvation to lay forth a limitation of that power which hath been heretofore so infinitely extended, and so unjustly claimed? and what is this limitation?  
Forsooth that the Pope cannot make Kings no Kings, or Subjects no Subjects, that his spiritual Sheephook may not subdue the Princely Sceptre, nor order and dispose of temporal rights; why may not the Pope be limited with some clauses? Of what he may do, and what he may not do? The Gent. dogeth me, with P. R. his distinction of directly, and indirectly, which importeth thus much, that in plain, true, and in direct course, to his Pastoral office, there be fixed bounds, which he cannot pass, but in an undue unproper, and indirect course, he may go where he listeth, neither hedge nor ditch can hold him, neither can there any matter of cause be conceived, whereunto this indirect and outstretched power may not be carried, we reckon in the Common acceptation of speech, undirect dealing to be fraudulent and unjust dealing, and why should it not likewise be understood, that this indirect authority is a wrong usurping, and misbegotten authority?  
The temporal is subordinate to the spiritual therefore (in ordine ad Spiritualia) he that hath all spirituality, may in that regard, as occasions be ministered, rule, and order any temporal thing, or business whatsoever; this is the reach & strain of their (indirectly) which can be no less than a direct and shameless illuding shift, for maintaining whereof, and justifying of that infinity of doing and determining, so many English Subjects, must forsake and abandon their obedience, breaking a sunder all the chains of love and allegiance, which Nature, Laws, Divine, and humane, and necessity itself doth tie them with, alas, that upon so slender proof, not containing so much as a shadow of any probability, our dear Countrymen enjoying the benefits of the same soil, and partaking the protection of so gracious a Prince: whereby their lives and estates are preserved in peace and good repose, should be bewitched to their own woe, and seduced to the stirring of sedition: Yet it is not unknown that diverse of them moved more with the true zeal of rendering to his Majesty, their duteous respects, then carried with that headstrong, and blind zeal, of attending the pleasure and commands of their great Dragon, have willingly (and as we are to judge) faithfully taken the oath aforesaid, to the exceeding comfort and (as he entertaineth the same with an acceptable construction) to the assuring of his Majesty, of their unfeigned fidelity.  
But this cavilling Gent. taketh exception unto, and maketh considerations upon the words, (willingly and faithfully.) First, for show and proof that they have not done it willingly or freely: he allegeth that the statute imposing such a pain upon the refusors, doth make a kind of restraint through fear; and so depriveth them both of liberty and freedom; I appeal to the parties themselves, that have taken the oath, who speaketh more truly and honestly of, than he, or I, when I find it a branch of their oath, that they do swear willingly, I do believe them, not taking them to be so Reprobate, as in any such 〈◊〉 rate manner forswear themselves: Neither do I 〈◊〉, so 〈◊〉 of them, as that the passion of fear could so far transport them as to make them swear 〈…〉: He (belike knowing them better than I) 〈◊〉 against them, that they have not taken the oath willingly, and therefore they be directly 〈◊〉, yet he thinketh he hath pleased them again, and falued the matter by laying the fault upon the enforcement of fear, wrought in their hearts, by the rigiour of the Law: In the mean time he maketh them in their Religion to be very faint, and of little faith, if worldly respects and dread of Calamities. can so far stagger them, or prevail over their infirmities, as to make them fear man more than God; and so in an unbelief and profaneness, hazard salvation by forswearing; but because he so carpeth at the carriage, and composure of that oath, and the enterlacing of those words, I would ask his opinion whither it be not lawful and reasonable that any Magistrate may, yea ought, to charge the conscience of him that sweareth, that he shall do the same willingly, and faithfully? Or doth he know any oath, wherein the same are equal thereunto, to express the truth and sincerity of the heart, be not either directly used, or necessarily employed? His supposal of fears, troubles, or losses, is as appliable to the taking of any other oath, and by any other persons aswell as to this, by them taken, seeing that there is no oath prescribed to be required or exacted of any subject, but the refusal thereof doth occasionally, and consequently, draw dangers and losses to the party so refusing. And doth he think it fit to infert thereof that all the oaths that are propounded with such condition, or likely to breed such inconvenience to the refuser, are not taken freely and heartily? I wish his wits more freedom, and his heart more loyalty than so to judge.  
If the oath had stayed at the recognition of his Majesty's right unto the Crown, and had not mentioned the Pope's Authority, or any restrictions concerning the same, the heaviness and extremity of the penalty apppointed against the refusors, and so much aggrivated by this Gent. had not been charged as a compulsory cause, or any privation, or impediment to the freedom of the Catholics consciences, whereby it is made evident, that not the manner, but the matter of the said oath, it is, that stingeth and offendeth them so much, for otherwise they will not deny, but his Majesty may lawfully, either by oath (which putteth upon their Souls an awe and obligation spiritual) or by propounding correspondent punishment temporal (which often worketh a suppression of outward attempts) secure himself so far as he may of good affection, or at the least of no aversion in his Subjects.  
As touching the other word (faithfully) howsoever he comments upon the same either by way of interpretation of the sense and meaning, which his Catholics retained to themselves, when they took the said oath, or by way of direction unto such as shall hereafter be pressed thereunto, what cautelous reservation they may make by a mental conceit, (for surely by giving his judgement what the former have done, he intendeth to instruct the rest what to do) yet for my part, I will still hold myself in my rule of charity which before I have observed, That for as much as they have sworn, that the words by them spoken were sincerely acknowledged, according to the plain and common sense and understanding of the same, without any equivocation or mental evasion, or secret reservation whatsoever. I do not believe, that any of them have used any such damnable deceit, or have so apparently and grossly foresworn themselves. Can this Gent. be so hard-hearted towards his beloved, as when he seeth and rehearseth the very words of their religious asseverations, and protestations, and that with this concluding clause (by the faith of a Christian) yet to judge that they took the said oath in the same lawful sense and interpretation which might stand with the true Catholic doctrine, making them thereby equivocators, and mental jugglers, yea, express perjured, if they have secretly retained any others meanings then as the common and plain sense of the words affordeth. But how doth he convey and construe that part of the oath as concerning the Pope's Authority, in dealing with temporal Princes? What moderate meaning hath he found for the safeguard of the Catholic consciences that have taken that oath? Truly this devise and exposition is so sleight and simple, as that I am verily persuaded he propoundeth and publisheth the same, merely for the instruction and practice of the simple and vulgar Catholics: The learned amongst them would be ashamed of so mean and unschollerlike a shift, to wit, that in swearing, that the Pope hath no authority to proceed against Princes, they should subunderstand (without good cause) for this inperpretation (saith he) is agreeable to the integrity and sincerity of the Catholic doctrine, quia illud possumus quod iure possumus, And I pray the Gentleman's worship, to tell me whether non possumus etiam quod iure non possumus, is not power for the most part extendeable beyond right and justice? But in this case the question itself being De jure, Whether the Pope rightfully and lawfully (as incident into his Pastoral place) may exercise power and authority over Princes temporally, how frivolously, and ridiculously, is this evasion devised, that he may not do it without good cause, which is as much to say, he may not do it lawfully, except he do it lawfully. Why? the question is not what he may do unlawfully, for than we might give to some one Pope an exemption, and dispensation for more sins, than there were virtues among them all. But when it is asked what this supreme Pastor may do, or what he may not do, in the right of his ministerial office, this same (jure) hath reference to the authority general, and not to the exercise thereof in any unlawful particularity. Yet I may not so have done with this his so foolish conceit, lest if I let him pass therewith, he may gather upon me another absurdity, that (with good cause) the Pope may take upon him the power, which we absolutely deny him, who knoweth not, that the cause and offence may be such as may move and provoke the dislike of all men? yet the correction, reformation and restraint belongeth not to all men, but only to a competent and authorized judge, which the Pope over Princes can never be, especially in temporal affairs, neither directly, that is truly and by commission, nor undirectly, that is coulerably by any devised or feigned pretence, wherefore if he can invent no better an hiding corner for dissembling swearers, I hope there is no Catholic will make use of his so fond a reservation and favourable interpretation, which indeed is all one, as if he asked leave to speak senselessly, to mean deceitfully, and to practice treacherously; presently after this out of his charity he had conceived this escape by construction, for the consciences of Catholics, forgetting (as it seemeth) that the said oath had by special words provided against such reserved meanings, he remembreth himself better acknowledging that as this case standeth, they may not well induce themselves to equivocate, or swear in any other sense then from his Majesty is proposed, and concludeth it to be less hurt plainly to deny to swear, then by such swearing to give no satisfaction neither to God, the King, himself, nor his neighbours, thereupon falleth into a deep grave invective against this great pressure laid upon men's consciences, showing that howsoever we reckon it a godly devise & intent, and that God did accordingly bless the same, yet that no violence or oppression whatsoever is like to this, and that the devising of this new oath was no blessing, but an unspeakable affliction and augaration of mind (his angry passion forging unto us that new word) and in this fuming fashion he precedeth, not forbearing to tell us that by such extreme vexing of men, we shall gain nothing, and giveth us further to understand, that such forcing of men against their consciences may make us more doubtful of their good will after they have sworn, than we were be-before; and that injury received, must needs stir them to more aversion of heart, working contrary effects to that which is pretended; Nay, he dareth also to add hereunto some threats and terrors, Setting forth that amongst all other passions, none is more strong than that of revenge for oppressions received, and therefore would have us conceive, and apply it, that such as do not stick to swear against their consciences, for fear or other passions, will as easily break that oath upon like motives if occasion serve: In this boiling manner doth the fervency of his spirit enkindle the inclinable hearts of the male-contended, Catholics, by the memory of their wrongs, and with vehemency of words, making incitations, to sedition, and insurrection; his Theological resolving that we commit a grievous sin, when we force and press men to swear against their consciences, making the same the highest degree of scandal active, tendeth to no other end, then to scandalise the justice of our state, and to animate their mutining and factious complices, to some desperate undertake.  
And because he saith, that such their Catholic Doctrine, will not be denied of the learned Protestants themselves: He forceth for answer a declaration of the truth, positively maintained amongst us in that behalf; wherein (first absolutely denying that de facto we enforce any so to swear) or that the tenor of the Statute, or any rigour contained in the penalty thereof, doth press them to any repugnancy, against their consciences, we confess that amongst private men in particular neccssities, for discovering of some truth, which otherwise cannot be made known this course of giving and taking satisfaction by a voluntary oath is held in use, and that needfully and lawfully; and that in such debates of private nature, it belongeth to the discretion, honesty, and conscience of any well advised man, not to require or accept of the oath of any such as he by vehement presumption misdoubteth will forswear himself. But when for the public good, and by public authority of the Law, the public officer or Magistrate is enjoined to urge an oath, or to be satisfied by the same, he therein (for performing and executing of the direction and command of the Law) is not to be blamed, neither committeth any sin, though in his private opinion he shall suspect that the party so brought to his oath, will falsely or corruptly forswear.  
For herein he is but a Minister of the Law, and must leave the searching into the secrets of the heart, to the Almighty all seeing, and all judging God, his duty and office both worketh and endeth in the act of the Law, saving that piety and charity may move him zealously to admonish him that so sweareth, to have God and his Christian faith in remembrance, and to beware of all precipitation into the danger of hell fire.  
This godly and charitable advisedness, (I am well assured) is duly observed by the Magistrates of this Realm, not suffering any to pass so carelessly, as not with loving tenderness to admonish them, of the important points, of that oath, and to adhort him to plainness, and willingness in taking of the same, that their consciences may not after be cumbered, and confounded with scruples, conflicts, or reluctations.  
He affirmeth a likely objection to be made on our side, for defence of the enforcing of Catholics to this oath, which is by way of justification, of our doings therein, to be agreeable to the practice of the Romish Church, or in a course of recrimination that the Popish authority is more or equally culpable of the same offence, because in the tribunals of inquifitors, men are forced to abjure their opinions, and that under pain of death, or other most grievous punishments.  
Now what is his answer, and what is the difference which he findeth out, to convince our constraynings to be dissavowable, and theirs (much more violent and Tyrannous) to be approvable? marry, because the Catholic Church hath Ius acquisitum over Heretics, as her due subjects, though now gone out of her, and departed from her; doth this answer beseem a Gent. that professeth learning, who well knoweth that we will presently deny the Popish to be the Catholic Church? that we have not departed from the Church? but from the abominations of Rome, that we be neither Heretics, not subjects to that Antichristian Supremacy, and that their Ius acquisitum is not obtained by any derivation or substitution from Christ, but it is intruded and usurped, and so rightly termed acquisitum, being neither Datum nor Legitimum, but gotten by fradulent contriving, and strong illusions; in which cases it is not unlawful to shake of the yoke of bondage, and Tyranny, so unjustly brought upon us, so soon as any means and opportunity shall be offered.  
And the rather because we have (to front this Ius acquisitum with) an old and strong opposition in our Law, that nullum tempus occurrit Regi, whose Royal pre-eminence and supreme power, God hath in due time redeemed, from that great captivity of the Romish Babel; and was it not high time, and most requisite that the dignity, and Majesty of this Kingdom should be exempted from the servitude of that Ius acquisitum? Do you not note that all such as be or have been brought under the same, are by this Gent. called the subjects of the Catholic Church? such is the haughtiness of that high built Tower of pride.  
The Pope is here made a Sovereign, St. Peter's nets catcheth more Kingdoms, than Fortune cast into the nets of the Athenian Captain. The Monarchies of Europe must be come the acquisites or perquisites of the Court of Rome. Hath not then the Pope some reason thus to contend for the retaining of his subjects in his obedience, by barring of them from swearing themselves subjects to his Majesty, and by performing of the duties of allegiance requierable of subjects? I shall be driven to avouch in earnest, that which Cardinal Bellarminegathereth against us as a great absurdity, that is, That no man can profess unfeignedly his civil obedience, and detest treason and conspiracy, but he must be forced also to renounce the Primacy of the Sea of Rome. The headship of the supreme Bishop which beareth away in his stream the service and devotion of so many reputed Catholics, is the headspring of treachery and sedition, which by claiming amongst us so many subjects, draweth from us their affection and obedience.  
The distinction of Spiritual subjection and civil obedience, is become idle and of no use, because the Pope doth not keep his quarter, but will needs break forth of the rails and limits of that distinction, taking upon him to be authorized also temporally, and that, for the suppression and subversion of the Civil Sovereignty, and so upon that occasion (having his sheep as by his pastoral charge to attend his call and hear his voice) maketh at the lest a scruple, and distraction, if not a full declination in the wills and duties of the people of this Kingdom, whence must necessarily arise either privy complotings, or open attempts, in favour of their opinions, and in furtherance of their desires, which how far it will extend, and into how deep degrees it useth to grow, many sorrowful and fearful examples hath in this Realm demonstratively declared unto us, to every whereof Papacy hath been the stirrer and instigator. I scant dare to mention that late most memorable example (beyond all examples) of the Powder-Treason, this Gentleman is so tender-eared, as that he cannot endure to hear of that, he findeth fault with the appolloger for the odeous and often repetition thereof. I cannot blame them if the repetition of that purpose be thought odeous, which maketh them odeous to all true Christian hearts, and putteth all the world at gaze, in admiring at a design so devilish and detestable. And because he asketh whether there be no end of reprobation, I will end with a wish, That there were in that hollow vault some shrill and screeching Echo, that might never cease, by continual resounding outcries, to beat and fill the air, with the memory of that hellish enterprise, that a Treason so extraordinary, hatched up with the heat of Papacy, should even from forth of the stones themselves receive for ever in all succeeding Ages, a most just reproof and exprobration. My position wherewith I will conclude is this, That albeit I do not hold all popish opinions, or Papists seduced with such errors, to be culpable of Treason, knowing that many simple and vninstructed people, may in some particulars be misled, and nevertheless, remain allowable subjects, and perhaps not forsaken Christians: Yet such and so many of them, as directly, and completely, maintain Papacy, that is, the Supremacy of the Pope's power and Authority in the sense, and to the purpose, as this Gentleman and P. R. hath expressed and advanced the same, and in upholding thereof, deny their Faith, Allegiance, Assistance, Subjection, and Adherence unto their Sovereign, do carry Treasonable hearts, and are thereby apted for the like Actions, as opportunity shall allure or enable them thereunto.  
FINIS.