AN Impartial Account OF THE DOCTRINES OF THE Church OF ROME. VIZ. 

The Pope's Supremacy.  
His Infallibility.  
His Power of Indulgence.  
The Lawfulness of Equivocation.  
No Faith to be kept with heretics.  
That the Pope hath Power to declare heresy, and who are heretics.  
That he may Excommunicate Emperours, Kings and Princes, &c.    
showing, What ROME was in its Pristine Purity; And how it hath degenerated in the several Centuries, by Ushering in those HORRID INNOVATIONS. Proved from their own Authors.  
In a LETTER to a FRIEND in the country.  Tantum Religio potuit suadere malorum? 
licenced, WILLIAM JANE, March 3. 1678/ ●.  
LONDON, Printed by H. L. and are to be sold by Richard Butler next door to the Lamb and Three Bowls in Barbican. 1679.   

An Impartial Account of the Doctrines of the Church of Rome.  
SIR,  
TO deal ingenuously with you, I cannot be of their Opinion,( be they who they will) who think the present Plot either a Trick of State, or a Puritanical Design upon the Papists. This I am easily persuaded to believe, because of that ill Aspect it hath upon the former. And that it is neither a Design managed by a few discontented Persons, nor a Contrivance of the Jesuits only, I am very well satisfied, because I know that the former had no reason for their Revenge, nor any pretence, either from ill usage or Persecution, to raise their Spleens. And for the latter, though I am assured that they are a sort of active, zealous and hot-brained Furioso's, and do not doubt but that they have a very great Hand in this Business, yet can J not consent that they are the only Persons concerned in it. I am apt rather to look upon it as a Design of the Papists in general, than of the Jesuits in particular; And this I am the rather induced unto, because of those few Persons who have been already discovered among the ecclesiastics, all are not of that Order; And among the laics some there are who are no great Lovers nor Admirers of them. But the Argument which doth most fortify my Belief hereof, is taken from the Consideration of the avowed Doctrine and Principles of the Church of Rome, and its constant practise( whenever it had power) correspondent thereunto.  
If therefore I shall make it Appear, that the declared Doctrine and avowed Principles of that Church, are such as do directly tend to the promoting and encouraging Acts of this Nature, and that in all Ages( unless interrupted by want of power or opportunity) their Practices have been constantly correspondent to those Principles; I shall not need to give you any further Character whereby to know what sort of Persons they are, who are engaged in this Conspiracy.  
I shall begin with their Doctrine and Principles, and to make good that part of their Character, I shall offer some Instance, and those such as are not the private opinions of some particular Men, or some particular Society of Men only, but the declared Doctrines of their Church, VIZ.  
☞ The Pope's Supremacy; His Infallibility; His Power of Indulgence; The Lawfulness of Equivocation; And that no Faith is to be kept with heretics; That the Pope hath Power to declare heresy, and who are heretics; To Excommunicate Emperours, Kings and all Magistrates; To absolve all their Subjects from their Obedience; To depose and dethrone them, and confer their Kingdoms on others; And that so soon as any one is Excommunicate, ipso facto his Subjects are absolved from his Government, and from the Oath of Allegiance whereby they were bound unto him. This is the now Declared and Avowed Doctrine of the Church of Rome. But Ab initio non fuit sic; This, like many other things in their Religion, is but a mere Innovation.  
[ The Time was when Pope Gregory the Great could say to the Emperour Mauritius, Vobis obedientiam praebere desidero, I desire to give you due obedience. And that Pope lo with great submission made svit to the Emperour Theodosius to have a Synod called. The Time was when no man durst presume to ascend the Papal Chair, till by the Authority of the Emperour he was licenced so to do. The time was when the Popes of Rome dated their Apostolic Letters with the style of the Reign of their Lords the Emperours, till Pope Paschalis Anno Domini 1070. changed the style, since whose time the date of their Epistles do only Note the year of their own Apostleship or Papacy.  
'tis true, that before they came to this height, they did make frequent Attempts, and in several Councils did very much struggle for primacy: but then they were so modest as only to desire a Priority of Order; And yet it was not without great difficulty, and a great expense both of Time and Treasure that they obtained this. The Greek Church then did, and to this day do oppose it. Insomuch that Michael Palaologus Emperour of the East, after his Death, was denied an honourable Burial, because in this Point he had submitted to the Church of Rome.  
But in the Western Church they have been so successful in their Attempts, that they have improved their primacy into supremacy, and their Priority of Order into an Arbitrary and boundless Tyranny.  
The Possession of this Jewel was a long time contended for by the patriarches of Constantinople and Rome, both of them laying claim to it. In the days of the Emperour Mauritius; John Nesteutes,( so styled because of his great Temperance,) was Patriarch of Constantinople, who though he was a very temperate man, yet he was very proud and haughty; And seeing that the Imperial Seat was then in Constantinople, and that Rome was then besieged by the Lombards, he thought he had a fair opportunity to advance his own above all other Chairs, and therefore caused himself to be styled The Oecumenic or Universal Bishop, to whom Pelagius 2. and Gregory the first, surnamed The Great, mightily opposed themselves: Gregory, in opposition to that arrogant Title which John assumed to himself, caused himself to be styled Servus servorum Domini, je. The Servant of the Servants of the Lord; And in his Epistles to Mauritius touching this matter, he calleth this proud Title which John had assumed, A Name of Vanity, a profane style, Antichristian, and the Usurper of it, The Fore-runner of Antichrist; So far was the then Bishop or Rome from affecting the name or thing.  
But when Phocas had not only conspired against, but basely murdered his Master Manritius, together with his Wife and Children, and taken upon him to Rule the Empire; The Patriarch of Constantinople, for opposing this cruel Parricide, fell into disfavour; which Bonifacius 3.( next Successor but one to Greg. Magn.) observing, stepped in, and unwilling to lose so fair an opportunity, and by flattering that cruel Murderer, obtained of him to be styled Universal Bishop, and that the Church of Rome should be called the Head of all other Churches.  
Thus you see how they came by this gaudy and glorious Title, This Name of Vanity and Badge of Antichrist. And how well they have kept it since, with what care and caution they have preserved it, how tender they have been over it, how impatient to have it questioned, with what zeal they have always maintained and defended it, and how much they have improved it to their own advantage, will appear by that Train of Instances I am now about to offer to you.  
Their Angelical Doctor Aquinas, so much owned and reverenced by all of them, being an un-exceptionable Witness, shall be the first I produce to make good my Charge against them. As to the first Branch thereof he is very positive, 
Quicunque resistit Authoritati Romanae Ecclesi●●, Haeresin incurrit. Qu●● quidem Authoritas principaliter residet in summo Pontifice, Th. Aq. 22. qu. 11.2, 3.  for he tells us, That whosoever resisteth the Authority of the Church of Rome, is guilty of heresy: And he further explaineth himself when he adds, That this Authority doth principally reside in the Pope. And what shall be done with these heretics, he instructs us, For, saith he, they may be lawfully put to death by the secular Power, 
Haeretici possunt just occidi in judicio seculari,& rebus suis privari, etiansi alios non corrumpant; magis quàm rei crimine laesae Majestatis, vel quàm cudentes falsam monetam. Idem. 22. q. 10. &c. & qu. 11. 3 c.  and deprived of their Goods, yea, though they do not infect others. And he further adds, That they may more justly be punished with death, than those who are guilty of High Treason, or Coining false money.  
By this Doctrine you see, all who are not of the Romish Persuasion, or to speak more properly, all who do not truckle under, and submit themselves to the Pope's Authority, are reputed heretics, and all such as are destined to ruin and Destruction; so that we can promise ourselves no security. That any of us do live; enjoy our Religion, our Liberty and our Estates, next to the divine Goodness and Protection, we owe it only to their want of power and opportunity; For, Non decrit virus, nisi desunt vires. It ought therefore to be our great care ut desint vires, that they never gain so much power over us, as will enable them to execute this their barbarous and bloody Doctrine upon us.  
The mischievous consequences hereof are at first sight evident to every one, that hath but half an Eye open. But to make them, if possible, more plain, I shall show you what strange Superstructures they have built upon this Foundation, and how by virtue thereof they always have, and still do greatly trouble the whole Christian World. The first I shall mention is that Position of theirs, That Faith is not to be kept with heretics.  
Who are heretics Tho. Aquinas hath already  told you, and that no Contracts, Leagues, Societies, Promises, Vows or Oaths are a sufficient security to such, when they have to do with those of the Church of Rome, this Position plainly demonstrates. And that this is the avowed and declared doctrine of that Church, we have the Suffrage of a whole Council of Bishops, viz. The Council of Constance, by whom this Doctrine was owned, affirmed and practised. And John Huss, Hierom of Prague and Savanarola felt the mischief of the Violation of public Faith. The same thing was also fiercely disputed in the Diet at Worms, in the Case of Luther. And had not Caesar been a better Christian than the ecclesiastics, and more a Gentleman than his Holiness; Luther, notwithstanding his safe Conduct, had not return'd safely from thence. But lest any secular Princes hereafter, should, either through scruple of Conscience, or in Point of Honour, think themselves obliged to keep their word, and so hinder them of their Prey when it is in their hands; the Doctrine is now emproved, and we are  told, There are two distinct Tribunals, and the Ecclesiastical is the Superior; and therefore, 
Becanus in Theol. Scholast.  if a secular Prince gives his Subjects a safe Conduct, he cannot extend it to the superior Tribunal, nor by any Security given hinder the Bishop or the Pope to exercise their Jurisdiction.  
Now this Position is supported by two others, viz.  
The Pope's Power of Dispensation; And the Lawfulness of Equivocation.  
Where these Conspire together, it is impossible that any Oaths or Contracts, Vows or Promises should stand before them. And if these will not, what tie can hold them fast?  
That the Pope is absolutely above the whole Church, 
Lib. 2●de Gencil. c. 17.  and above a General Council, so as he acknowledges no Judges on Earth over himself, is confidently Asserted by Bellarmine. And with him Martin Azpileveta, 
Papa nulli homini vel legi humanae quoad poenam subjic●tu●, Euchirld. p. 738. Papa habet in omnes Christi fideles Jurisdictionem immedia●● sibi à Christo concessam. Idem p. 883.  the navarre Doctor agrees, when he saith, The Pope is subject to no Man, nor is he Accountable to any human Law. And he seems to give a Reason of this Assertion afterwards, when he tells us, That the Pope hath Jurisdiction over all Christian People, granted immediately to himself by Christ. And that by virtue of this Superiority he hath Power to dispense with the Canons and Decrees of Councils at his pleasure: This is so great a Jewel in his triple Crown, that as it was not without great difficulty obtained,( being condemned by two General Councils, that of Constance Anno Dom. 1415. and that of Basil 1431.) so will it not easily be partend with.  
And that he hath Power, not only to dispense with the Decrees of Councils, but with the Laws of God, the Law of Nature, and all Vows, Oaths, Contracts and Promises among Men, is so known an Article of the Papist's Faith, that he must be bad little acquainted with them, who is ignorant thereof. And of so great profit and advantage, both to the Pope himself and his Courtiers, that he that questions it, touches the Apple of their Eye.  
If a Man have taken an Oath of a thing lawful and horest, 
To. Aq. 22●. qu. 9. A●. 9. 3●●  and in this Power, yet if it hinders him from doing a greater good, the Pope can dispense with his Oath, and take off the Obligation, saith one of the most moderate of them, Canus Bishop of the Canaries. reject de penitent.  
If any Man have Promised a Woman to mary her, and is betrothed to her, and hath sworn it, yet if he will before the Consummation enter into a Monastery, his Oath shall not bind him, his Promise is Null; but his second Promise, that shall stand. This is established, and whosoever den●es it is Accursed by the Council of Trent. Sess. 8. Can. 6.  
If a Case happen wherein the Pope hath no right to interpose with a Dispensation, yet the plenitude of his Power can supply that defect. By virtue of this did Pope Clement 5. 
Quonquam de jure non pussumus, tamen ex●plenitu●ine Potest●●l● dictum Ordinem reprobamus.  condemn the Order of Knights rollers, saying Though by right we cannot do it, yet by the fullness of Power we condemn the said Order.  
The Pope can dispense always, and in all things where there is cause and in many things where there is no cause, said sub majori pretio, under a greater Price, said the Clerk of the Datary.  
But Mosconius in his Books of the Majesty of the Militant Church, goes farther: for he tells us, That the Pope can dispense supra Jus, contra Jus, above Law, and against Law and Right; And he gives us this Reason; For, saith he, the Pope's Tribunal and Gods is but one, and therefore every reasonable Creature is subject to the Pope's Empire.  
Arch-Bishop Usher citeth a certain Roman Doctor, whom though he doth not name, yet he gives us these Hints, B. P. {αβγδ}. Epistol. I. R. Impres. An. 1609. The Gentleman's business was to wipe off the Imputation of Cruelty from the Powder Plot; And he gives this Reason for it, Because both Seeds and Root of an evil Herb must be destroyed; And taking Notice of the Oath of Allegiance imposed on them, he laughs aloud at the Simplicity of it; His words are worth remembering, said vide in tanta astutia, quanta Simplicitas! &c. But see what Simplicity here is in so great craft! When he had Placed all his security in that Oath, he thought he had framed such a manner of Oath, with so many circumstances, which no man could any way dissolve with a safe Conscience. But he could not see, that if the Pope dissolve the Oath, all its Knots, whether of being faithful to the King, or of Admitting no Dispensation are accordingly dissolved. Yea, I will say a thing more admirable; You know, I believe, that an unjust Oath, if it be evident●y known to be such, or o●nly declared such, it obligeth no man: That the Kings Oath is unjust, is sufficiently declared by the Pastor of the Church himself. You see now that the Obligation of it is vanished into smoke, and that the Bond which so many wise men thought was made of Iron, was less than straw.  
It would be endless to produce all that may be drawn out of their own approved Authors touching this Business. I shall therefore only add one or two Instances of the concurring practise of their Holy Fathers, which done, will sufficiently demonstrate, that this is the declared and avowed Doctrine of their Church.  
In the year 1525. was the battle of Pavia, between Charles the fifth Emperour, and Francis the First of France: In the battle the French King was taken Prisoner, and carried to Madrid in Spain, where he continued for many Months under Confinement; But at length, upon an Oath by him taken, whereby he obliged himself in several things to the Emperour, he was enlarged, and returned to his own Kingdom. Pope Clement the seventh sent to Congratulate with him, but that was not all, his business under-hand was, 
Hister Cy●●ail. tried. ●. 1.  to Engage him in a Confederation against the Emperour; which being Ratified in Cugvas, May 22. 1526. between the Pope, the French King, and the Princes in Ital●, under the Name of the most Holy League, the Pope absolved the King from the Oath taken in Spain, for the Observation of the things agreed upon, and so gave him leave to be perjured.  
Pope Clement the eighth did very much press the French King to join with Spain in the Invasion of England; But he was answered, 
carded. Ossatus Epist. 87. ad D. de Ville-roy.  That the King was tied by an Oath to the Queen of England. To which the Pope Replied, That the Oath was made to an heretic, but he was bound in another Oath to God and the Pope, that Persons under the degree of Sovereign should indeed keep their Covenants, but Supreme Princes may without any danger to their Reputation, make Covenants and break them, lye, betray, &c.  
If the Authority of their own Approved Writers, and the Suffrages of their Holy Fathers, the pipes, whose judgement and practise always have been, and still are consonant thereunto, may suffice to notify the Avowed and declared Doctrines of their Church; We have, you see, both these setting their Hands and Seals hereunto.  
And how mightily that Position of their, ( That Faith is not to be kept with Heretics) is supported hereby; and how mischievous an Influence this Doctrine hath upon all the Affairs of Mankind; doth plainly appear. For, so long as these Men believe, that they either are, or may be dispensed with when they please, what Scruple will they make of falsifying their Vows, breaking their Oaths, violating their Promises, or making voided their Covenants, when they have but the least hope of gaining any Advantage thereby? What duty can Parents expect from their Children, whilst such a Corban is allowed them? What Obedience can Sovereigns hope for from their Subjects? What Fidelity can one Friend look for from another? What security can any man have in having to do with Men of this Persuasion? What certainty is there, either in their Promises to God, or Faith to Men, seeing both the one and the other are in the Pope's power to dispense with; Nay, though they swear that they will not procure a Dispensation, nor believe it in the power of any one to dispense with them; yet can they as well be dispensed with for that Perjury as the other, so that it is impossible to tie them so fast, but the Pope can unloose them.  
But this Article of their Faith, ( That Faith is not to be kept with Heretics) hath not only this to support it: It hath another Crutch also to lean upon, and that is  

The Doctrine of Equivocation;  
Which is a main Pillar in this Rotten fabric. By virtue hereof they can make insignificant all Oaths and Promises, deceive the Questions of Magistrates, conceal their Names and tell false ones, elude all Examinations, and say any thing that may serve their own interest and Advantage. Though we must confess, that this Doctrine is not so publicly owned in their Church is the former, yet those whole Practices are correspondent thereunto, find Warranty for their so doing herein. Whosoever ●●estioneth the lawfulness of it, is not only looked upon with an ill Eye, but severely Censured by many of their great Doctors and Casuists; Father barns, who wrote a Book against Lying and Equivocating, was suspected for an Heretic, and smarted severely under their Hands for it. Emmanuel Sa, Sanchez, Emonerius, navarre, Diana, Cardinal Cajetan, 
Hot multi di●unt, quo●●● sententiam po●●st qu●● tu●● conscientiâ lequi. Instruct. Sacord● l. 5. c. 37.  and Cardinal Tolet, having Enumerated several Instances thereof, at last concludes. Many say the same thing, whose Doctrine any man may follow with a safe Conscience.  
I might add many Instances out of their own Writers, but this is so known a practise of the Members of that Church, and so much Countenanced by their Church itself, that it is obvious to every one. And how great a Support this is to that Polition of theirs before-mentioned, is plain; for to dissolve all their Oaths and Promises, and make voided their Faith given, they need be at no greater charge or trouble, than only the pretence of a mental Reservation.  
Thus have I given you one Instance, in that Assertion of theirs, ( That Faith is not to be kept with Heretics) which Assertion being more an Adjective than to stand by itself, they are forced to support it with two Crutches, known by the Names of DISPENSATION and EQU●VOCATION, the mischievous Influence of which Triumvirate upon all human Societies, is but too palpable.  
My next Instance shall be in the Doctrine of   

The Pope's Supremacy.  
By which they Exalt him far above all Principalities and Powers, making him not only an Universal Bishop and his Church the Head of all other Churches; but avouching, That he is absolutely above the whole Church, 
Be darw. l. 2, de council. c. 17.  and above a General Council, so as he acknowledges no Judges on Earth above himself. And as if all this were too little, ascribing unto him an absolute Sovereignty and uncontrollable Dominion over Emperours, Kings and all Magistrates, by virtue whereof he hath power to Excommunicate them, or any of them, to absolve all their Subjects from their Obedience, to depose and de●●one them, and confer their Kingdoms on others.  
Though the Pope's Claim to be Episcopus Episcoporum, the Universal Bishop, Head of the Church, and ●●●ve a General Council, be a mere Novelty and innovation, the covert brood of noted Ambition, such a thing as simplo and pious. Antiquity abhorred to think of; The former bearing Date only from the Usurpation of Pope Boniface 3. And the latter having been since condemned by two of their own General Councils, viz. That of Constance, and that of Basil, yet now they are looked upon as certain and fixed Points of their Faith, and eagerly defended by their most Approved Writers, to be the undoubted and inherent Right of St. Peters Successors; And no wonder, for they do not stick to tell us, That the Bope is a God upon Earth; That the Sentence of God and the Pope is one and the same thing. As also the Tribunals and Courts of God ana the Pope; and to doubt of the Power of the Pope, is as much as to doubt of the Power of God. Now if these things be true, which in their Books are laid down as infallible Maxims, the Universality and Headship, Superiority to Councils, and what not, do by a necessity of consequence belong unto the Pope. But how monstrous Blasphemy this is against God, and how destructive of all Order and Government in the World, is but too notoriously manifest. And that this is the Avowed Doctrine of their Church, is so well known by them, so willingly owned, and upon all occasions so hotly contended for and maintained, that they will not put us to the proof of it.  
But this is not all, It is not enough for their Lord God the Pope to be Head of the Church, but he must be so of all the World too: He must have the Power of both Swords, Spiritual and Temporal, in his own Hands. All Empe●ours, Kings and Princes must hold their Crowns and sceptres in Fee from him, and that not in Fee simplo neither, but only as Tenants at Will, liable to his Censure upon all occasions, and upon no occasion sometimes; subject to be Excommunicated, Deposed, Dethroned and Dispossessed of their Temporalties, whenever he pleaseth, or is displeased rather.  
Though this be one of their darling Doctrines, yet sometimes( especially when they want power and opportunity) they will either deny, excuse or palliate it as much as they can. And therefore for the proof of this, I shall endeavour to produce such Evidences as they themselves shall not be able to deny, and may suffice to convince any man, that this is not only the Doctrine of their Church, but the most beloved Doctrine thereof.  
The first Evidence I shall produce for this, is their great Champion, who tells us, 
De ●um. pontiff. l. 5. c. 6.& 7.  That the Pope hath a supreme Power of disposing the tempor allthings of all Christians in order to a spiritual good. And that the Ecclesiastical republic can command and compel the Temporal, which is indeed its subject, to change the Administration, to depose Princes, and to appoint others, when it cannot otherwise defend the public Good.  
Suarez, a Portugez, and Professor in the University of Conimbra, maintaineth, 
Desens. Fid. Cath. l. 3. cap. 23. sect. 10. & sect. ●8. 20.  That the Pope hath Superiority over Kings as Subjects, to depose them, not only for spiritual Crimes, as heresy and Schism, but for temporal faults, because a Tyrannical Government tendeth always to the destruction of Souls: And that when a King is sentenced by the Pope to deprivation or death, the Executioner who is first in Place, is he to whom the Pope shall commit the Authority. And if there be no Direction or Assignation in the Santence, special or general, then de Jure it appertains to the next Saccessor, so as the Successor be apparent, and also that he be a Catholic. But if he be doubtful or no Catholit, then it devolves to the Commonalty of the Kingdoin. And he further adds, that this Power is morenecessary over Princes than over Subjects.  
Cardinal Tales says, and is commended by others for it, That when a● Prince is Excommunicate, 
Concer. Eccl. in Angl, f. 336.  before the Denunciation, the Subjects are not absolved from their Oath of Allegiance, yet when it is denounced, they are not only absolved from their obedience, but are bound not to obey, unless the fear of Death, or loss of Goods excuse them: which was the Case of the English catholics in the time of King Henry the Eighth.  
〈…〉 ●ney percelor 〈…〉 to be 〈◇〉 after all 〈…〉 eight him with terr●ble 〈◇〉 itious in the Night, and sometimes have 〈…〉 appear, &c.]  
Th●● you see with what Solemnity ●hey ●●epare their Instruments, how hlasph emously they pre 〈◇〉 to call upon 〈◇〉 patronye their Treasonand Muider, and 〈◇〉 ●nsase all Princes are, if the 〈…〉 these holy Men.  
〈…〉 some doctors, not the Doctrine ●● the Church of Rome; And 〈◇〉 when any Attempts of this Nature happen to prove un●●ece●ch●, then to excus●the prests, the bloom is laid upon some 〈◇〉 contents of the Jesuis Order: But by that hath 〈◇〉 ready laid, you see 'tis plain, that not only the Jesuises, but several others of their most Approved Writers do earnestly contend for the same thing. And whosoever will but take the pain● to 〈…〉 the Cans●●s in the Church of Rome, they will find them realous 〈…〉 the ●●thority of the Detr●●●als, the Canon Law, and the Decr●● of Gouncils. Nowth 〈…〉 are not i● their Creeds and public Conselsions, 〈◇〉 whence should we know the Doctrines of their Church, but from their chiefest and most leading Doctors?  
But to put the ma●●terr but of all doub●● If I shall make it appear unto your that their Holy Fathers the Popes have all ●●ong not 〈…〉 Hoctrine, but by their avowed Judgements and correspo●●●● 〈…〉 the time; You will need no further Evidence to 〈…〉  
〈…〉 of 〈…〉 faith. 
Ep. l. 2. op. 55.  That the Pope may use the 〈…〉 Kiss his Pope, that it is lawful for him to depose E●perours; that 〈…〉 Church of Rome, That 〈…〉 &c.  
Pope 〈…〉 Phat they are 〈…〉 kill such as 〈…〉  
〈…〉 Epi●● 〈…〉 receiverth 〈…〉 and is it in our ●ope Inncerne the 〈◇〉 saith, 
Inspp●●●es de 〈◇〉 〈…〉 〈…〉  That the 〈…〉 the Pape's Adveraly, and 〈◇〉 to 〈…〉 his Emplrs of how. But this plice is 〈◇〉 and honourable for an 〈◇〉, and therefore a lowes 〈◇〉 serve his 〈…〉 Canonieus, &c. The 〈…〉 is( of counsel● wader 〈◇〉 and 〈◇〉 the Church of Lateran, Yet sour, He shall 〈◇〉 the Span●● of his 〈◇〉 talk and set on the first dish, 
Ibid.  and hold the Rosn for but 〈◇〉. He shall be the Tran He spall be the 〈◇〉 of his S●●●t, and 〈◇〉 his 〈…〉 〈…〉  
〈…〉 his Subjectas 〈…〉 and sceptres of all other Kings and 〈◇〉 are Trampled under Foot by 〈◇〉 Twenty.  
Pope Faul the fifth; inathe 〈◇〉 which happened betweth him and the S●●●● of Venies, is very full and peremptory in his determination of this Point, for he talls the Vorpations, That the Pipure Val●rmat of Prousces is 〈◇〉 to the Remer Reclesiastites, and subject to it. That he bath Pru●● to deprive Princes of their Estates for a their saules in their Govern●●, yea( though they have not committed any fault) 〈◇〉 the Pope shall judge it he for the good of the Church. And that he way frts 〈◇〉 〈…〉 the Duth of Allegiance which they owe 〈◇〉 their Princes; In which Casethey are 〈…〉 cast 〈…〉 Subjectiou, and over to pursue their Prines, if the Popetenow and 〈◇〉  
And the Doctors of his time, who either by his Order or Approbation, or both, wrote upon this subject did most all 〈◇〉 speak very plainly, telling us, That the Pope hath all Apperity 〈◇〉 Head in and 〈…〉 and 〈…〉 we all Prin●● in thy World 〈…〉 his Subjects and 〈…〉 them for any fault 〈…〉 has 〈…〉 Monarch 〈◇〉 all th●● with; That Mon might Appeal to him from 〈…〉 Sovreoligh Prince a That be hight 〈…〉 to all Princes, and anound those that wore 〈◇〉 by Mrus. That the Ec●●●estiths are nor 〈◇〉 reaphs Princes, nor not in Cass of Treasont And the they arither lawd to th●● sons Law to 〈◇〉 is wire ●●directiv●, That they out not unto their Prints, either Contribution, Ca 〈◇〉 or 〈◇〉. That the Pope cannot 〈◇〉 fall, and therefore It is ississsary 〈◇〉 they 〈…〉 wounds, be they must or unjust; That things all the World diffw from the Pepes, with is 〈…〉 him, and he is not excused from Sin who sollows not his Advice, though all the World 〈…〉 to be false.  
Thus you see the Judgement of their Holy Fathers the Popes, the Successessors of St. Peter, their Universal Bishops and Sepreme Heads, exactly agreeing in every thing with that of their Approved Docto●s before-mentioned. And if all this will not suffice to Aeguaint us what is the Do●●●● of the Church, I●annot imagine by what way or means we shall evercome to the 〈◇〉 ledg● of it.  
Yet to make the Business( if possible) more plain and evident, I shall to their Prin●iples add the Notice of their Practices, i.a. I shall show you, that ever since Bendsace the third obtained of the Particide Phetas for Himself and Successors, that Gaudy Title, that Name of Van●ty, that Badge of Antichrist,( as Pope Gregory the Great, his Prede cessor, thought sit to call it,) they have in all Ag●s, and at all times, unless when hindered by want of power and opportunity, not only stiff●y defended, zealously maintained, and greatly emproved that Doctrine to their own advantage, but also practised the same, to the great prejudice of Emperours, Kings and Princes, and the Peace of the whole World.   

CENT. VII.  
It was in the beginning of this century, that Beeisous the third obtained for Himself and Successo●● to be styled the Universal Bishop, and that the Church of Rome should be telled The Head of all other Churches. And in this Centuris, though they did Exercise this Power in Lording it over other Churches, yet we do not find that they did presume so far, as to extend it to a Superiority over Kings and Princes, and a right to dispose the Temporalties of Kingdoms. But it was not long that they kept within these Bounds; For   

CENT. VIII.  
In this Centuris lo Isa●●ius Emperour of Constantinople was Excommunicated by Pope Gregory the second, his country given away to the L●●bards, where 〈…〉 and his Successors lost all the Western Empire, which the Pope and the French King afterward 〈…〉 ●red between there.  
Childericus King of France, by the Advice and Authority of Pope Zacharias the First, had his Head shaved, was thrust into a Monastery, and Pipinus Son of Carolus Martellus( who was but a Subject and Servant to the King) was at the Command of Zachiaries, by Bonisacius Anointed King of Fre●●.  
Cons●●●us Copron●●s Emperour of the East, had caused Images to be demolished, for which ea●se Pope ●●l the first seat ambassadors to him, willing him to restore the Images of the Saints, and threatened to Excommunicate him, if he ref; used to be obedient to his Counsel.   

CENT. IX.  
Pope Hadrian the second, imperiously Commanded Corolus Calvus King of France, to present one Hi●●arus Bishop of Laudannum, and Nephew to Ho●●marus Bishop of rheims, to the end that his Cause might be Judged by the apostolic Seat. This Command the King( as 〈…〉 good reason fo●●) took in very evil part, and sent pic●●th is 〈◇〉 to the Pope; That the Kings of France hads th● 〈◇〉 Sover●ign Lords in their own country, And not Vige-gerents and Vessels to Bishops; and that he would not Permit any man; who had been condemned in a Lawful Council 〈…〉 country, viz. in the Council of Accipiacum, to make Appellation to Rome.  
Pope Stephanus the sixth disananulled the Imauguration of the Emperour Arnulphus, and Anointed All●● or Lawbert, marquis of Tascia, to be Emperour.   

CENT. X.  
Pope John the twelfth being dispelased with Hugh Capet King of France, for not Appealing to him for Confirmation in his new Royalty, disannulled the Decrees of the Council of Romes, and Excommunicated the Bishops.   

CENT. XI.  
Henry the fourth, Emperour, was Excommunicated by Pope Gregory the seventh. ●is Subjects 〈◇〉 from their ●●edience; Rodulph Duke of Sweden and Burganay set up against him to whom 〈…〉 by the Pope, with this Inscription. The 〈…〉, and Peter given it to Rodulph. What horrible Vexations this Noble Emperour endured from this Pope, as ●ho from Victor the third and Ur●an the second, his Successors, Hictories are so full, that I shall for hear to give you any Relation of them.   

〈…〉  
〈…〉 the 〈…〉 Emperour Henry the fourth, as three of his 〈…〉 Grigory 2. Victor 2● and Urban 2. He stirred up Henry the 〈…〉 Henry the fourth, and 〈◇〉 the Body of the Noble Emperour 〈…〉 at 〈…〉 to he raised 〈◇〉 of his Sepule 〈◇〉 to be carried to the 〈…〉 was the Antichristian pride 〈…〉 of 〈◇〉 Holy Father.  
〈…〉 first, 〈…〉, was exommunicated by Pope Adrian, the fourth, and Pope Alexander the third 〈…〉 sotred to come creeping to the latter. And 〈…〉 Marg's Church is 〈…〉 Feet and crave Absolution. When he Kneeled down at the Pope's Feet the 〈◇〉 Pope 〈◇〉 his Foo● upon the Emperour's Neck, and abusing the words of Holy Scripture, said, supper Aspidion& Basils scum and ●●able,& come 〈◇〉 this London& Dr●●em; i.e. Then 〈…〉 on 〈◇〉 Adder, the young, Lion and the Dragon shalt this tread under thy Epi●. The ●●periour answe●ers. Non ●ibised Petre, 〈◇〉. Not to that, out to St. Peter; But the proud Pope ren●ited, Bi●●& Petre, i.e. Both to and and St. Peter thou dost this Homage.  
It was the same Pope Alexander the third, in whose days Thomas Becker Arch-Bishop of Canterbury was 〈◇〉, who being displeased thereat, though with much ado, he admitted the Purgation of Henry the second King of England; yet he enjoined him, that thence forward he should hinder no Man in his Kingdom from Appealing to the Chair of Ro●gr. And that for the future no Man, be declared King of England without the Pope's consent.  
Henty the sixth son to Fredecic the First, was Excommunicated by Pope Coesestimus the third, and forced ●o come to Ro●● for Pardon.   

CENT. XIII.  
Pope Innocent the third Excommunicated John King of England, for not receiving Stephen Langtown Arch Bishop of Canterbury, being Approved by the Pope. He brought the said King so low, that he was in the end constrained to Resign his Crown of England and Ireland to the Pope, and to receive the same back again fro●●he Pope, to him and his Heirs, for yearly payment of 1000 Maths.  
Philip the second Emperour, was Excommunicated by the same Pope, and the Empire given to Otho Duke of Saxony.  
One the fourth, formerly Duke of Saxony, after he came to the Empire fell into the Pope's displeasure, and was by him Excommunicated, and the Empire given to Frederie the second, son of Henry the sixth Emperour.  
Frederic the second Emperour, was barbarously used by several Popes; His own Sons and Subjects were by them encouraged to Rebel against him, and whilst he was hazarding his Person for defence of the distressed Christians in Asiae, these Holy Fathers endeavoured by all ways and means to 〈◇〉 him of in Crown and Digni●● and in his absence to disturb the Peace of Europe. He was 〈◇〉 of Pope Honori●● the third 〈…〉 Reason save only this. Thomas and Ri 〈…〉 the third and Earls of Anaani●os 〈◇〉 rebelled against the Emperour, and were by him subdued; Richard was taken prisoner, Thomas escaped and 〈◇〉 R●●e, and was 〈…〉 to the Pope against the Emperour. Fran●●io expostulating 〈…〉 him the unseemingess thereof, so the proud Pope, that Immediately he thundered out his Cursings and Excommunication against him.  
Pope Gregory the Ninth who succeeded Hoderius the third in the Papal Chair, revived the Quarrel against the Emperour, and for no cause several times Excommunicated and proscribed him.  
Pope Innocent the fourth, who succeeded Gregory the ninth, di●● also continue the Quarr●●; Though a day was Appointed for their Meeting at Festennia, to conclude a peace, and settle a right 〈…〉 between them; yet shall deceived the Emperour, and ●●stead of Meeting with him according in his prounse, secretly took Ship in the Night, and first came to Gonou●, from thence to Lyon● in France, 〈…〉 he gathered of Council, and Excommunicated the Emperour. Thus was this noddle 〈…〉 with these proud and malicious Popes, and he them h●●●red in all his dengns for the 〈…〉 Christen●om. And are not these practices well, becoming the Successors of St. Peter, and the Victor of Christ.  
Pope Briniface the Eighth instituted the first lubilee that was kentage 〈…〉 In the solemnization whereof, the first day he she wed himself to the people in his Pontifical ●●agments, with St. Peters keys carried about him; but the second day he Appeared in Royal Apparel, with a naked Sword carried before him, and a herald proclaiming, Ecce Potestas utriusque Gladii. i.e. Behold the Power of both Swords, thereby challenging to himself a Sovereign Authority in all things, both Civil and Ecclesiastical. He Excommunicated 〈◇〉 King of France, and 〈◇〉 Fonterity 〈…〉 fourth Generation, because he made an Ordinance, that no Money not Re〈…〉 other his country to Rome.   

CENT. XIV.  
Pope Clement, the fifth Excommunicated Androuicus Palaolegus, Emperpur of Con●h 〈…〉 declaring him a Schismatie and Heretic, because he, would not suffer the Gr 〈…〉 Appeals from the Greek Church to the Pope, neither would aclowledge him for his Su 〈…〉  
He also Excommunicated the Vencians for preferring Aradd to the Estate of Fer●● caused Francis Dandalus, their ambassador, with a Chain of Iron Tied about his Neck, to lye down under his Table like, Dog, to catch the bones which fell from it, till his fiery, was ass●●.  
He likewise Orcained, that the King of the Romans should not enjoy the Title the ●●ght of an Emperour, without Confirmation given by the Pope.  
Pope John the twenty third would not condescend to the Coronation of Lewis the o, Duke of Bavaria, to be Emperour, because he had used the Imperial Dignity in Italy, before he was authorised by the Pope.  
Pope Clemen● the sixth Excommunicated Ludovicus Quintus the Emperour, and commanded the Princes Electors to choose another, who in obedience thereunto, Assembling themsel●● at Bens in the Dioctels of Trevers, they choose Charles the fourth, son to John King of Behimla.   

CENT. XV.  
In this century there was so great a Schism in the Church of Rome, having sometimes two, sometimes three Popes at once, and they were so busied in managing and promoting their own Interests and ambitious designs, in Cursing and Excommunicating one another, that they had no le●sure to meddle with temporal Princes.   

CENT. XVI.  
Pope Paul, 3. Excommunicated Henry the Eighth King of England, for abrogating his Authority there, and assuming the Supremacy to himself.  
Queen Elizabeth was never free from their malice till her death, Pope pus Quintue, in the Year 1569. Excommunicated her, and as much as in him lay deprived her of her Crown and Kingdoms, her Honours and Dignities.  
Pope Sixtus Quintus Excommunicated the King of Navarre and Prince of Conde. In his time, and by his encouragement, a Jacobine Friar, called Clemens, killed Henry the third King of France with an empoisoned Knife, at the Siege of Paris. Which Murder the Pope, by a Solemn Oration in the Consistory Sept. 2. 1589. commended to the Skies as rarum, ensign,& memorabile facinich, i.e. as a rare, excellent and memorable dead.  
Henry the fourth, Successor to Henry the third King of France, was also stabbed by Ravillias, which horrible, Murder he himself confessed he was moved unto by reading a Book of Mariana's a Spanish Jesuit. And though it was well enough known, that the Jesuits in Paris did both promote and applaud the dead, yet were they never discourtenanced nor disowned at roll for it.  
Pope Clement the eighth, Anno, 1600, 42 Regni Elizabetha, sont two Breves privately into England, one to the Clergy, the other to the People, charging that they should admit no Man, how near soever in blood, for King, after the Queens Death, unless he were such an one, as would not only tolerate the Roman Religion, but also promote the same with all his might, and undertake by Oath to perform the same.  
Now what Effect these Excommunications and Breves have had, will appear, when we call do mind and consider the design of the Spanish Armado Anno 1588. The Spanish Inrasion of Ireland Anno 1599. Gowria's conspiracy against King James in Scotland Anno 1600. And the Gun-powder Treason in England, 3 Jacbi, Anno Domini 1605.  
Since which time we have never been quiter free from their Attempts, witness their Rebellion and Massacres in Ireland, and that without any provocation, begun 2. Octob. Anno 1641. Their somenting of our Civil Wars in England,( of which, if it were, necessary, it were no hard matter to give you many unquestionable Instunces) And that harbarous and blood●●●● sign now on Foot, and which is in part discovered; God grant, that it may be both fully known and timely prevented; And that we all may at last learn to prise our own Religion,( which teacheth us no such things,) and live according to the Rules thereof.  
〈…〉 well their Frindples and Practices do 〈…〉 of Kings 〈…〉 by reason of that Agree 〈…〉.  
〈…〉 it hath always 〈…〉 malicious. Aspect upon the Persons, 〈…〉 and when the Belliere●● of it have power and opportunity to put 〈…〉 Mischiebous in its Influence 〈◇〉 before it was Malicious 〈◇〉 its Aspect.  
〈…〉 hath an unbourded and ●●limited Power; None are exempted 〈…〉, as well Friend as En●●●es; Not only the Heretical Pro 〈…〉 Roman Catholics,( as they call themselves) are liable to the 〈…〉 and are sur● to feel the force of his Cursings and 〈…〉 they have the misfortune to displease their Sovefeign Lord, the Pope.  
〈…〉 deration whereof one would think, might suffice to awaken and alarm all Kings and 〈…〉 them, before it is too late, to shake off this Papal Tyramy, and Vindicate 〈…〉 which the Laws of God, of Nature and of Nations hath conserred on them 〈…〉 all this they will suffer themselves to be enslay'd and trampled on, they may, 〈…〉 repent themselves of their carelessness, and have none to blame but themselves for 〈…〉 of their neglect.  
I shall only and the Instance more to complete their Character, and that is   

Their Doctrine of Infallibility.  
By which they make the Pope more than Man, and not inferior to God himself, putting him out 〈◇〉 all pos●●ity of Erring. Some of them seem indeed to place him in a middle station, telling us, that he is Neither God nor Man, but something inferior to the one, and much superior to the other: Now if this be so, I would fain know what he is; for, being a rational Creature, and no good Angel,( as I suppose) I know not what they can make of him, unless it be a Devil Incarnate.  
This Doctrine is so monstrous and unreasonable in itself, and so dangerous in its consequences, that I wonder how ever it found Admitance among Men of Reason.  
Whosoever believes this, 〈◇〉 his own Judgement, and deprives himself of all freedom of Will; He puts himself into the Hands and Power of another, to be lead captive by him at his case and pleasure, into all heresy, and even unto Hell itself; for all his Dictates are indisputable, and if he( whom we think infallible) will have it so, we must believe white to be black, and black to be white, though our Senses contradict it. We must believe Piety to be Sin, and Sin to be Piety, though the Holy Scripture reach us otherwise.  
But it will be said, that we suppose Impossibilities, for, that Infallible Spirit by which the Pope is guided and assisted, will not suffer him to dictate any thing but what is true and good.  
This will need no other Answer, than a Review of the Determinations and Actions of their Popes,( some of which I have laid before you,) and how true they have been in the one, and how good in the other, set any one Judge. But to this we may add, when they had sometimes two, and sometimes three Popes at once, every one Cursing and Excommunicating another, I would fain know which of them was infallible, for certainly they could not all be so.  
When Stephar●● the fixth disannulled all the Decrees of his Predecessor Formes●●, caused his ●●ead Body to be taken out of his Grave, and cut off his three Fingers, wherewith he was wont to Consecrate Persons admitted to spiritual Offices, and threw them into tiber; and caused all them who had received Ordination by Formosus, to receive new Ordination; Pray tell me, which of these Popes,( for they are both owned to be legally Seated in the apostolic Chair) were infallible? for, in my opinion, one of them must needs be in the wrong, and if either of them was so, then we have found our a fallible Pope.  
But I shall at once Answer this Objection by one of their own Councils, which tells us, 
Mo●●t Po●●ifices in 〈◇〉 at ●●reses 〈◇〉 esse loganeur. council 〈…〉. Br●●d.  Many Popes are Recorded to have fallen into errors and heresies.  
Which as it shows the unreasonableness of this Doctrine, so doth it fairly 〈◇〉 the danger thereof; For, if those who are believed to be infallible G●●ides may stumble and fall too, then those who have given up themselves to be guided by them, cannot be secure from the same misfortune. And what can be the Issue of this but juine and destruction, without a true and timely Repentance? And why should they re 〈◇〉 whilst they believe that they have done nothing, but by the direction of one that is ●● fallible?  
But the danger of this Doctrine is not 〈…〉 It influencer the Peace and Bufety, the 〈…〉 fallible Gentleman happen at any time to take 〈…〉 and in an 〈…〉 Peoples 〈◇〉, to be Heretical and Excomm●●cate, then what 〈…〉 could 〈◇〉 The Sovereignty of the one, and Safety of both are exposed to 〈…〉 or 〈…〉.  
〈◇〉 Doctrine( though in itself so monstrous and unreasonable, and in 〈…〉 〈…〉 to private Persons and public Societies) is notwithstanding the 〈…〉 〈…〉 their Church, is so well known, that I shall not ●●ed to multiply 〈…〉 〈…〉 shall therefore only offer you these two.  
〈…〉 were banished the Republic of Venice, being 〈…〉 〈…〉 Cop●es of a certain Writing, containing eighteen Rules, 〈…〉 〈…〉 Orthodox● ecclesia, vere sentiamus; i.e. 〈…〉 〈◇〉 that out Bel●●f may be conformable to that of the Orthodox Church. In she 〈…〉 Rules it is prescri●ed, That Men must believe the Hierarchical Church 〈…〉 〈◇〉 which our Bye judgeth to be white.  
Mo●ther, Witness shall be their great and approved, Billarmine, who 〈…〉 〈…〉 us, That if the Pope should err by commanding Sin, or for● D● 〈…〉 bid●ing Verenes, yet the Church were bound to believe, that the Vices were 〈…〉 good, and the Virtues evil, unless she would sin against her Conscience.  
So that if any scrupulous Papist should yet think, that to disturb the Peace of 〈…〉 well gove●●●ed Societies, burn Towns and Cities, Assassinate Princes, Murder subject, or 〈…〉 petty things as are to be done, in order to the promoting of the catholic Cause, are 〈…〉 They have this Salvo ready for them, that though they be sinful in themselves, yet it their Sovereign Lord the Pope, whom they look upon as their infallible Guide, do command it, that very Command takes away the sinfulness of it.  
Thus have I given you a Character of a certain sort of Men, who by their avowed Principles and correspondent Practices, do render themselves( in my opinion) 〈◇〉 ●●eem'd in this barbarous and bloody design. Which when you have seriously considered. I am confident you will not desir●● any further satisfaction. And now I shall apply myself to consider of your third Enquiry, wherein you desire my Opinion.   

Quest. 3.  
For what Reasons, or upon what Pretences, they might probably be persuaded to engage in such an horrible, bloody and barbarous design?   

Answ.  
You do well to ask, For what Reason, or upon what Pretences? For, though Pretencer, I gran●● they might have many, yet just reason, cause or provocation, I do verily believe they had 〈…〉 You expected, it m●●● a dismal Tale of some dreadful persecution or oppression they 〈◇〉 unders that they were in danger either to lose their Lives, their Estates, or their Liberties at least; that they were denied the fr●●dom of English-men, and debarred the use of their Religion; and that by these means they were made, desperate, and so fired into these violent Undertakings.  
I am, I confess, of the wise Solomons opinion, Eccl. 7.7. That Oppression oft●●times 〈◇〉 a wise Man ●ad. But I do affure you this was none of their Case.  
As for their Lives, they were safe under the Protection of the Law, and so long as they kept themselves within the bounds of their Duty and Allegiance, they had no more to fear that the be●● of Protestants.  
As for their Estates, they enjoyed them freely and fully, without any trouble or mo●estation 〈…〉 they were urder no Sequestration; nor Decimations; they sate quietly under their own Vin●● and had as treat, if not greater opportunities, to improve their Patrimonies than any other then.  
As for their Liberties, they were no less safe than their Lives and Estates, 〈◇〉 never in aded by any one; If the Keepers of Prisons had had no other Guests, they would have had but an ill time on't, their Places would not have been so profitable as they are.  
As for the Freedom of English-men, who enjoyed it more than they did? 'tis true, that of late, and but of late neither, they have been taken off from some troublesome and charge●ble Or●ers in their Countreys, which I look upon rather an advantage than injury to them; for, by this means they were at liberty to live as retiredly as they pleased, free from that trouble and 〈…〉 〈…〉 for the 〈…〉 their Chuntrey. 〈…〉.  
〈…〉 so far, 〈…〉 the Exercise of ●● that you can 〈…〉 Complaints the batton for came time that to 〈◇〉 too 〈…〉  
〈…〉 could have no just cause or provocation 〈…〉 〈…〉 〈◇〉 will make a bold Challedge to the 〈…〉 〈…〉 of King Henry 〈◇〉 Eighter, 〈…〉 Eng 〈…〉( though many Protestants died upon 〈…〉 〈…〉  
〈…〉 giving you satisfaction, that it will rather 〈…〉 〈…〉 ●s; olly 〈…〉 these men, and stir up your 〈…〉 〈…〉 them as to engage them in such a 〈…〉 〈…〉  
〈…〉 herein, I shall consider the common Motives 〈…〉 〈…〉 how far each or are of them may probably 〈…〉 〈…〉 at liberty to judge of the people.  
〈…〉 Actions may he Reduced under four Heads, viz. 〈…〉 〈…〉. It will be wondered at, I suppose, that I should Rank Religion 〈…〉 but of that I shall give you an Account when I come to speak of it as a 〈…〉 to such Actions, 〈…〉. The love of Money( saith St. Paul) is the Roo●● all evil, 〈…〉 while some cover 〈…〉 from the Faith, and pierce themselves through with, many for 〈…〉.  
〈…〉 instab●●● desity of what is not one's own, in a mighty incentive to ill and unjust Actions; and 〈…〉 occasions great, trouble and misery to the covetous themselves; Whilst, Men are hur 〈…〉 on and guided by this only they have no leisure to think of what is fit and just, to be done 〈…〉 I do not believe 〈…〉 hath so farmortified this Passion, but that he hath a great hanck 〈…〉 still after the old 〈◇〉 Peter-peace, a great desire to revive that gainful Trade of Appeals from hence to Rome, and Indulgences from thence hither. And that his Fingers still itch after Collactions, Investitures, &c. Nor do I think, that his Agents and Adherents, whether they be of the Laity or Glergy, are so modest and self denying Persons, but that the great and gainful Offices in our Church and rate, may happen to tempt the most abstemious among them; An English bishopric, a good Deanery, a rich Arch-Deacenry, a well endowed Prebendary, or a Fat bnfice, are no such contemptible things in the Eyes of the Popish Clergy. Nor are those many advantageous Places and Employments in our State, at all undervalued by the Popish Laity, whose gain is all the Godliness they design.  
〈…〉 is an immoderate Appetite, and desire of Honour and Graudeur, to compass which 〈…〉 at nothing, Queenque ●●do rem, is their Motto. If they can but by any way or 〈…〉 aggrandise themselves, they never coulder the Justice or injustice of their Claim, nor are 〈…〉 concerned whether the means they use be lawful or no. This is the●mper of Ambitious Men, 〈…〉 to all men; The Poet well obser●●●.   

At Pulch●●●● est digite monstrar●;& dicier, Hic est.  
And I am afraid His Holiness and his party are not without some of this Leaven in them; though the Successor of St. Peter, out of his abundant Humility, do style himself, Servus Servorum Domini, i.e. The Ser●●ant of the Ser●●ants of the L●●d; yet I doubt he is not so lowly minded, but that it would mightily please him to see Crowns and sceptres lying at his Feet. It is no doubt a great Condescension in this Holy Father, 
〈…〉  to admit the Emperour to he his Adver are, to be a Canon or Brother of the Church of Lateran, to alloy 〈◇〉 to be the sure of his 〈…〉 Train-Beater, the Quirie of his Stable, to hold his Stirr●● &c. With 〈…〉 hat set his Footupon the Nerk of the Noble Empe our 〈…〉 profaning Scripture into the Bargain, as I have already shown you? With what a modest Countenance did Pope Innocent the third look upon John King 〈…〉? And with what Meekness did the same Pope Alexander the third use Henry the second 〈◇〉 of England in the Case of Thomas Becket? And do not you think that 〈…〉 Bishop of R●me that now is, would be glad to see the Crown of England, and our King too, in the same Case that then both it and the King was? And that his clergy would not willingly see themselves exempted from the Coercive Power of Kings, as formerly they were? And if so, then do you judge whether this might not probably have some Influence upon their Actions in this Affair.  
Revenge( saith the Italian Proverb) is a thing so sweet and pleasant, that God Almighty will not allow it to Man, but reserves it wholly to Himself. 'tis true indeed, that God reserves it to Himself, but not for that Reason which the Proverb assigns. When St. Paul adviseth us, Not to avenge ourselves, but rather to give place unto wrath. He gives this Reason of his Advice, 
Rom. 12.19. Deut. 32.35. Hebr. 10.30.  For it is written, Vengeance is mine; I will repay it, saith the Lord. Not that God envieth Man any thing that is sweet and pleasant, provided it be not hurtful; but as careful Parents will not put a Knife into the hands of their Children, so this being a dangerous Weapon, which we, poor Mortals, know not how to use; God, for our good, denieth it to us. But ever since our first Parents did presume to take of the forbidden fruit, all their Posterity have been very eager after things forbidden, and very desirous of things that are denied them. Hence is it, that Men are so apt to invade the Prerogative and privilege of Almighty God, to throw down all enclosures, and transgress the Bounds and Limits that are set them. Hence is it, that they presume to wield this dangerous Weapon of Revenge, and make such ill work with it in the World. Such is the nature of it, that when Men are once possessed with a desire thereof, that very desire becomes violent, imperious and irresistible: Nothing must stand before it, Humanity, Reason or Religion, Piety towards Parents, Loyalty towards Sovereigns, or Duty to God, are but weak. Rampires against the impetuous torrent of this violent Passion. It hurries Men on through Blood and Slaughter, Treason, Murder, sacrilege, and all manner of villainy, and stops at nothing till it attain the end it aims at. And I am afraid their Holy Father the Pope hath not quiter divested himself of this desire; He may possibly remember what King Henry the Eighth did to his Predecessars, Pope Clement the seventh and Paul the third, when he shook off the Papal Tyranny, denied obedience to the Pope, forbid the carrying of any money out of his Kingdom to Rome, and caused Himself to be recognised Supreme Head of the Church of England: He cannot but besensible, how the Successors of that King always have done, and still do keep the Pope at a distance, and scorn his pretended Power and Authority here; and believing( as his Flatterers tell him) that God's Tribunal and his are all one. Though others may not, he thinks he lawfully may claim a share with God in the execution of Vengeance; and that therefore he doth no more than well, whilst he endeavours to revenge himself and the Church of Rome, upon the Heretical King and Church of England,( as they are pleased to style us,) for our defection and separation from him and it.  
I might add many more, even most of the Works of the Flesh, as Hatred, Variance, Emulation, Wrath, Strife, Sedition, Envy, &c. Gal. 5.20.21. But all these, either directly or by consequence, are Comprised under some of these three Heads before-mentioned. Now that these three Passions, viz. Covetousness, Ambition, and Revenge, have all united their Forces, Conspired together, and mightily promoted this barbarous and bloody design, I think, is sufficiently plain and evident.  
But though these might be strong and prevalent Motives to the first Designers, whose Aim, no doubt, it was to make themselves rich and great, and to be avenged of those who had so long hindered them from being so; 〈◇〉 were they no good Pretensions, nor sufficient Pleas, to palliate their iutended enterprise. These were too gross and course Materials to make up a public Remonstrance or Manifesto. They must have something more fine, more taking with, and pers●asive among the people, to cover so black a design, and varnish over so hateful an Undertaking, Now there is nothing doth more effectually impose upon the minds of Men, or sooner engage them in great and dangerous undertakings, than that which I have propounded as the last Motive hereunto, viz. Religion.  
But is it possible, that Religion, which is so good a thing, should either encourage or persuade Men to that which is so evil? Surely no. And therefore it will be fit that I here explain myself a little, lest any wicked and malicious Persons should hence take occasion to quarrel with Religion itself, to cast an Aspersion upon the most Innocent thing, and fully the greatest Beauty in the World. I very well know, and let all the World know, that true Religion never encourageth nor persuadeth to any thing, but what is holy and just, and good: That it not only discountenanceth, but abhorreth whatsoever is evil, much more such wicked, barbarous and inhuman Practices as we are now speaking of. See The portraiture of true Religion drawn in Little, by a most excellent Hand. Jam. 1.27. Pure Religion and undefiled before God and the Father, is this; To visit th●● Fatherless and Widows in their Affliction, and to keep himself unspotted from the World. This I take to be that( Jam. 3.17.) Wisdom which is from above, which is first Pure, then Peaceable, gentle and easy to be entreated, full of mercy and good fruits, without partiality, and without bypocrisie. But where we meet with Envying, Strife, Confusion, and every evil work, the Wisdom that directeth thereunto descendeth not from above, but is earthly, sensual and devilish.  
When therefore I speak of Religion as an Incentive to any thing that is evil, I do not speak of Religion simply considered, nor of the true Religion, but of the Religion of these ill men who are engaged in such ill Practices: And in this Case I particulariy mean the Romish Superstition; And that the Doctrine and Principles thereof do directly tend to Faction and Rebellion, that it doth encourage Men in Treason, Murder, and every evil work, I have so plainly shown you, that I shall not need to add any more to that Evidence.  
Now when as Men are animated by that, which they take to be Religion, they are easily engaged in the most desperate and bloody designs, and( being hurried on by a blind and mis-guided zeal) they are usually most fierce and violent in their Actings. They look upon every thing to be not only lawful but good, that serves to promote the cause of their fantied Religion. Herein is verifi●d that of our blessed Saviour, The time cometh, that whosoever killeth you, will think he doth God service, John 16.2  
And here in the Religion of old and new Rome, i.e. of Heathen and Christian Rome do very much agree; for, as the Pagan Persecutors thought they did great and acceptable service to their Heathen-gods, in killing Christians; so the present Church of Rome thinks she doth very good service to God, the Church, and to Religion, in prosecuting Heretical Princes and People( as they call all those who are not of their Persuasion) with all manner of cruelty and inhumanity that is imaginable.  
This therefore, viz. Their Religion, I look upon to be the greatest Motive to this barbarous and bloody design of theirs. And this, whatever else they deny, they will seldom disown; As for instance, their intended Secretary of State, Mr. Coleman, upon his late Trial, though he denied any thing of a design upon the Kings Person, and many other things which were plainly enough proved against him, yet briskly owned that he had endeavoured to introduce the Romish Religion, and to have it settled and established here in England. And if we recollect our thoughts, and consider that inhuman Massacre of the Hugonots in Paris, the bloody Persecution of the Waldenses, and poor Protestants in the Valleys of Angrogne, Piedmont, &c. The Marian days here in England; The Spanish Armado sent to ruin both our Religion and Government; O Neal's, Desmond's and Tyr-Oen's Rebellion in Ireland; The Spanish Invasion of that Kingdom under Don Juan d' Aquila; the Gun-powder Treason in the days of King James; the late Rebellion in Ireland in the days of King Charles the first. The continual Plottings and Contrivances ever since, and this Barbarous and Bloody Design now under Examination; We shall find Religion at tho bottom of all these: red but the several Stories( to which I refer you,) and you will find, That the Foundation of all was still a Command and Directions, either mediately or immediately, from their Holy Father the Pope; the thing designed was always the Promoting of the Catholic Cause, i.e. the setting up of R●mish Superstition The Mean propounded was, by extirpating heresy and Heretics, i.e. by murdering all innocent and good men, that would not be of their Persuasion; And this they were obliged unto, not only by an Oath, but under the pain of eternal damnation.  
Now when Mens very Religion is Rebellion, and their Faith Faction, what Security can any Prince or People promise to themselves in conniving at such a sort of men? I pray God our Eyes may be opened in time, that we may repent of our sins, and amend our lives, that we may see God's Goodness in the Discovery, and make seasonable and effectual use of those Prudential Means which God hath fairly put into our hands, for the timely prevention of it.  
Thus, Sir, have I considered the Contents of your Letter, and endeavoured to give you the satisfaction you desired; wherein if I have come short of your expectation, you must thank yourself, for making choice of one of so mean capacity, and meaner Intelligence.  
And now, Sir, having a little Paper to spare, give me leave to ask one Question of you.   

Quest.  
Whether you think a Papist[ qu● Papist] i.e. Acting according to the Principles of his Religion, can be either an honest Man, a good Neighbour, a good Friend, or a good Subject?   

Answ.  
I only propound this Problematically, and therefore you must not expect that I intend to determine it; However, to illustrate the Question a little, give me leave to offer you something by way of Expostulation.  
1. He who believeth it not only lawful but necessary, to Dissemble, lye, Violate his Vows, break his Oaths, make light of his Word and Promises, Swear and Forswear, say or do any thing, when either his Ghostly Father commands it, or the Interest of the Catholic Cause requires it: and is persuaded, that say or do what he will upon that Account, there is one in the World; who by his own Power, and many others, who by a Power from that one, can dispense with him for it, pardon all, and make that which in itself is sinful, to be no fin. Can you think such an one to be an honest Man?  
2. He who believes it lawful to deceive and undermine his Neighbour, to injure him in his Body, Goods or good Name; if by reason of any of these he stand in his way, and hinder his design of promoting the Cause he hath undertaken. He whose avowed Principle it is, That Faith is not to be kept with Heretics, i.e. Men of a different Persuasion from himself: He who is persuaded that he owes nothing of Love, Kindness, Affection or Good-will to any one, unless they be serviceable to him in his ill designs upon others; who hath devoted himself wholly to one Interest, and one party, and looks upon all the World besides as Heathens and Publicans, and accordingly to be dealt with; Have you so much Charity to think that such an one can be a good Neighbour, when he hath an opportunity to be otherwise?  
3. He, of whose Sincerity we cannot be assured, and of whose Fidelity we have all the reason in the World to doubt, because his Principles teach him to Dissemble, and his Religion allows him to deceive us. He, to whom we cannot with confidence commit any Secret, and from whom we cannot expect any Kindnes●, unless we join Interests with him, and drive on the same design that he doth; who believes it not only lawful but sometime, necessary to deceive, betray, and expose his best Friends to all the dangers that are imaginable, merely to advance an Interest which he hath espoused; whom no Obligation, either of Relation, or Affection, or Kindness, or Vows, or Promises, or oaths, or any other Engagement whatsoever, can keep within the Rules either of Justice or Friendship, when the over-ruling Interest of the Catholic Cause requires it should be otherwise; Can you imagine that such an one can ever make a good Friend?  
4. He who believes that there is a foreign Power superior to that of his own Prince, even in his own Kingdom; and that he is bound in Conscience to obey the former and disobey the latter, if at any time their Commands happen to run Counter; that he may be absolved from his Allegiance, and dispensed with for his duty and obedience to his own Prince; that notwithstanding Saint Pauls Doctrine to the contrary, Rom. 13.1, 2. yet sometimes it may be lawful for him to Resist and Rebel against his Sovereign; but if at any time it happen, that this superior Power should in an ill humour, declare this Prince to be Heretical and Excommunicate, then he not only may, but ought to do all that in him lies, to depose, dethrone, and deprive this Prince of his Kingdom, to destroy his Laws, ruin his Government, and subvert all established Rule and Order both in Church and State. Whilst any one is of this Persuasion, can you or any man believe, that such an one can ever be a good subject?  
Who they are that thus believe, you may, without consulting an Oracle, easily divine; And if this problem should happen to be determined against them, That being just to their own Principles, they can neither be honest Men, good Neighbors, good Friends, nor good Subjects; how much then will it concern all Men, and all Degrees and Societies of Men, to beware of them? I shall not urge it further, but having started the thing, shall wholly leave it to your Consideration, that you may improve or damn the Argument, as to you shall seem most just, when you have leisure to spend some thoughts upon it. In the mean time give me leave to tell you, that I really am;  
SIR, Yours, &c.  
FINIS.    

BOOKS Printed for, and sold by R. Butler, next door to the Lamb and three Bowls in Barbican.  

An Alphabetical Martyrology containing the Trials and dying Expressions of many Martyrs of Note since CHRIST. Extracted out of Fox's Acts and Monuments of the Church. With an Alphabetical List of Gods Judgments, remarkably shown on many Noted and Cruel Persecutors. Together with an Appendix of things pert●nent to the understanding this  
Martyrology. By Nath. Tailor M.A.T.C.C.  
A Skirmish made upon Quakerism, against William pen, in two sheets.  
2. The Shibboleth of Quakerism, or that which they call The Pure language, &c. in two sheets  
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Two Sermons of hypocrisy, and the vain Hopes of self-deceiving Sinners.  
A Vindication of Oaths, and swearing in weighty Cafes, &c. By John Chey●●●