THE WAYS and Methods of Rome's Advancement;  
OR Whereby the Pope and his Agents have endeavoured to Propagate their Doctrines.  
Discovered in two Sermons Preached on 5 Novem: 1671.  
By JOSHUA STOPFORD, B. D. Rector of All-Saints in the City of York.  
Printed in the Year 1672.   

To Thomas Rokeby, and John Brook of the City of York, Esquires.  
IT has been none of the Devil's meanest or unluckiest Arts to infuse prejudices into men's minds against Christian practice, by representing it in the most frightful and averting forms. He changes shapes with it, and as he transforms himself into an Angel of light, so he doth this into one of darkness, and makes it appear a State of the most dismal sadness and horror. And how much more ready men are to take the Devil at his word, than Christ at his, who professeth his Yoke easy, and his Burden light; who saith, that the ways of holiness are ways of pleasantness, appears too fully in the strong and general antipathy those have against Virtue, who never so much as tried it, but take up implicit and confused prejudices against it, and retain those as fast, as if they were the products of many years costly experiences. And 'tis too evident, that these have taken the deepest root in the richest Soil: they seem no where more to flourish, than among the Gentry, and persons of Quality. It is the business of their lives to pursue pleasures; and yet when those of the most refined and exquisite sort would run into their embraces, they grow coy, and cannot be courted to receive them.  
If one of a narrow fortune and mean extract attempt to convict them of this foul mistake, by the most convincing arguments drawn from his own experience, they either think it inconsistent with their honour to lend him an ear, or (if they so far degrade themselves as to hear him speak) they presently except against his Testimony, as being an incompetent Judge.  
And if we Clergymen tell them, that a holy life is so far from implying any thing of real trouble or uneasynesse, that its only an Art of refining and sublimating their pleasures, rendering them more gustful and exquisite: That the duties of Religion are not Toils but Refreshments, not Yokes but Crowns, such as differ only in size from those Celestial ones to which they tend: That the pleasures of piety are so ravishing and attractive, that nothing but a perfect ignorance of them can be Amulet sufficient against their Charms; I say, though we tell them all this, and a great deal more; yet they quickly reply, that out of interest and policy we can say no less.  
The Testimonies of these persons being rejected, and their endeavours unsuccesful, I cannot divine what other Medium remains to work this Conviction, except the testimony of such as are in equal degree with themselves, who out of their own experience can tell them, that there are no such pleasures on this side heaven, as are to be found in conversing with God, and walking in his ways. Here they would have no cause to wave their wont Privilege of being▪ tried by their Peers, or to except against their judgement in the Case, who being placed in equal circumstances with themselves, must be supposed to understand their utmost Temptations to vice, from whence alone all the seeming difficulties and uneasinesses of virtue do arise.  
Can I bring the Controversy to this issue, I should think of no other Persons (worthy Sirs) than yourselves, who out of your own experiences are able to give such pregnant proof, such clear evidence of the sweetness of virtue, and pleasantness of piety, as would even force this sorrowful Confession from them, O how sadly have we been gulled and Cheated by the mortal Enemy of Mankind.  
So great and prodigious are your parts, so deep and profound your judgements, so extense and comprehensive your knowledge, as would prevent all suspicion of a mistake. And so sweet and pleasant are your tempers, so prudent and innocent your deportments, so winning and obliging your conversations as would remove all prejudices, which too often cause great truths to be slighted, and strong convictions to become abortive.  
Your works of Charity, acts of piety etc. are a pleasant subject, which I could with singular delight expatiate upon; but I know your modesty will not allow it and that great Opinion, which all men have conceived of you, renders it needless.  
When I have begged your Pardon for the rudeness of this Address, I shall conclude with this hearty wish.  
That God would bless you with increase of grace, length of days, and at last with fullness of glory; which is, and shall be the fervent Prayer of  
Sir▪ Your much obliged Friend, and Servant in all Christian Offices. Joshua Stopford.   

The Epistle to the Reader.  
THe following Discourse appears in Public upon a just and honest design viz: to vindicate itself and the Author of it from the unjust aspersions, and false accusations cast upon them by a generation of men, who make Lies and Calumnies a Constituent part of their Religion. I confess, if carnal interest, or a pious design to advance error and profaneness, were able to change the nature of things, to make vice virtue, an immoral act lawful, they might, nay they must be excused. For, though they made shipwreck of truth and Conscience together, yet they are not so far devoid of reason, nor can  their senses, as to imagine that others, who are Friends to truth, must be Enemies to morality; and consequently that the Principles, and Practices of their Church, truly represented, can be grateful and acceptable to them. Their Doctrines are so contradictory to those of the Gospel, and their Lives so palpably repugnant to the sanctity which they profess, that a perfect discovery of them is the most powerful argument against Popery, and enough to render all their attempts, to gain Proselytes, unsuccesful. All their hopes and strength lie in the ignorance and credulity of the Persons they deal with; for if they meet with any, who have taken some pains to inform themselves of the true state of their Church, and cannot be satisfied with an implicit faith, or take things upon trust, they presently give these over as untractable.  
Hence it is that a true representation of that which they call the Catholic Religion, is most frightful to them; as being the most effectual way to make that abhorred by men, which is so loathsome in the sight of God. This I have attempted in the following discourse: at which they grin and snarl, nay (to use David's phrase concerning his Enemies) they make a noise like Dogs, and go round about the City, yea and Country too. They belch out Lies and Calumnies with their mouths, and swords are in their lips.  
If their boiling passions were once cooled, and the storm laid, I would mildly and soberly ask them, what is it they take so much offence at? Is it because I have spoken the truth? This is the true reason, but they are (I cannot say ashamed,) but afraid to confess it; lest hereby their design should be defeated, And therefore (the things being so gross which I justly charge upon them) they are obliged to deny the charge, and reward me with their usual titles of Liar, Calumniator etc.  
That this false accusation might not gain credit with Ingenious and Intelligent Persons, I have not only produced the testimonies of their own great Doctors (which no Romanist beyond Seas dare except against: though perhaps here they will, if their Cause and Credit require) and named the Chapter and Page; but also mentioned the several Editions of those Authors (to remove all appearance or suspicion of a cheat) which I have made use of. And I challenge any Romanist (who shall think that I have wronged their Doctors, and intends something, which must be called a Confutation) to give me the meeting in an amicable way; and if upon the Perusal of these Authors (which shall be in readiness) it appear to any Judicious Person, that I have departed from the literal sense of their words, or express scope of the place: I do by these presents solemnly engage myself to supersede his pains of an Answer by a Public Recantation.  
One thing (Gentle Reader) I have yet to acquaint thee with, that as time would not permit me to deliver much of what I have here published, so neither the place to mention some passages in it.   

A Catalogue of the principal Authors produced in the following Discourse, with the Place where, and Time when they were Printed.  

Azorius Institutiones Morales. Paris: 1601.  
Bellarmine de Scriptor: Eccles: Colon: 1613.  
Bellarm: disput: Ingolst: 1588.  
Baronius Annal: Antu: 1591. Colon: 1603.  
Cyprian. 1593. Espenceus in 1 Tim: Lutet: 1561.  
Coccius Thesaurus Catholicus. Colon: 1600.  
Cambdens' Elizab: London. 1630  
Chamier Panstrat: Cathol: Gen: 1606.  
Driedo de Script: Eccles: Lovan: 1543.  
Claudius' Espenceus in Tit: Paris: 1567.  
Expurgatory Index of Spain. S●lm. 1601.  
Escobar Theologia Moralis Lugd: 1659.  
Estius in 4 Libr: Sentent: Paris: 1638.  
Fevardencius in Esth: Colon: Agrip▪ 1595.  
Filliucius Quaestiones Morales Colon▪ Agrip: 1629.  
Jacobus Gretserus de Jure et more prohibend: Lib: mal: Ingolst:  
Goldastus Imper: Rom: Francof. 1613.  
Gregor: de Valentia Ingolst: 1595.  
Judices librorum prohibit: et expurgate  
Hispan: et Roman: Madriti 1667.  
King James his Works. Lond: 1616▪  
Leonardus Lessius de Justitia et jure Lovan: 1605.  
Layman Theologia Moralis Antu. 1634.  
Longus Sum: Conciliorum. Paris: 1645.  
Morneys Mystery of Iniquity. London 1612.  
Pet. du Moulin de Monarchia Temporali Pontifieis Romani Lond: 1614  
Possevin. Appar: S: Uenet. Tom. 1▪ 1603. Tom: 2. 1606.  
Martinus Polonns Chron: Antu: 157●  
Ribera in Apocal: Antu: 1593.  
Rivet. Cathol: Orthod: Lugd: Batau: 1630.  
Spondanus Epitome Baronii. Mogunt. 1614  
Sr. Edw: Sands Europae Speculum. Lond: 1632.  
Stow. London 1631.  
Eman: Sa. Aphor: Paris: 1600.  
Sixtus Senensis Biblotheca. S. Colon: Editio 3.  
Sanderus de Uisibili Monar: Antu: 1578.  
Suarez defensio. Fidei Cathol: Colon: Agrip: 1614  
Tolet de Instruct: Sacerd: Romae. 1601.  
Tertullian Antu: 1584.  
jacobus August: Thuanus Hyster: Gen: 1620.  
Viegas in Apocal: Colon: Agrip: 1603.  
B P. Usher Ans: to a jesuite. Lond: 1631.  
johannes Wolfius Lect: Memor: Lavingae. 1600.    

Errata  
pag: line 9 l. 2. read commanded 12 l. 3. read Arts.  l. 26 read propagate. So p. 13. l. 3. 8. p. 17. l. 19 p. 32. l. 4. 13 l. 22. read frequently. 16 l. 14 read transubstantiation. 20 l. 1. read It is. l. 5. read Scholia's. 23 l. ult read gestatam. 24 l. 2. r. circumgestation. marg: r. 370 29 l. 4. read and so 30 l. 9 read affirm. 42 l. 15. read unparallel. 43 l. 3. read Pilot, 47 l. 13. read intensionem.  l. ult: after receive, insert these words▪ some signal mercy, when we are 55 l. 18. read positively. 88 l. 14. read Espenc●●s. 89. l. 8. read d● Moulin.  l. 19 read Calendars. 95, l. 8. read Wonder. 103. l. 19 read frequently.   
8 Rev. 23. 24. And the light of a candle shall shine no more at all in thee, and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy Merchants were the great men of the earth: for by thy sorceries were all Nations deceived. And in her was found the blood of Prophets, and of Saints, and of all that were slain upon the earth. 

CHAP. I. The Introduction wherein an account is given of this day's Eminent deliverance which must be carefully recorded, and thankfully acknowledged by us.  
AS amongst the judgements which God executeth upon the earth there is a great and wide difference: some be such as neither Fathers, nor father's fathers have seen since the day that they were upon the earth unto this day, 10 Ezod: 7: Some be such, as the very hearing of them shall make both the ears to tingle 2 Kings 21. 12: Some be such, as are without the least mixture and allay of mercy 14 Rev. 10 So amongst the mercies and salvations of God there is a difference; they are not all of one and the same size. Some be such as resemble the stars of the first magnitude; others such as are like the stars of the second and third magnitude. Some are superlative and matchless; fare above others in their lustre and eminency. These mercies are to be diligently observed, and exactly numbered by us: Of such we are to keep as true a Register as David did an Inventory of the Gold and Silver that he prepared for the Temple. 1 Chron. 22: 14, The Iron and the Brass, which was without weight he numbered not: but the gold and silver he weighs, and sets down the just number of the Talents. So though we cannot reckon every blessing that comes from heaven, in regard they are without number, and without measure: yet ought we to be exact in recording the golden and silver mercies of God vouchsafed to us. And as we are to commemorate signal mercies and deliverances, so to transmit the memory of them to succeeding generations. See this both required and practised,  
1. Required 17 Exod: 13, 14. Joshua discomfitted Amalek, and his people with the edge of the sword. And the Lord said unto Moses, writ this for a memorial in a book. 78. Psa: 5. For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our Fathers: that they should make them known to their children. And what is that? read v: 4. his strength and his wonderful works. Once more 102. Psal: 16. 18. When the Lord shall build up Zion, he shall appear in his glory. This shall be written for the generation to come, and the people which shall be created shall praise the Lord.  
2, Practised and that several ways. 1. Sometimes by appointing yearly Feasts of remembrance 9 Esth: 21, 22. To establish this among them that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same yearly: As the day wherein the Jews rested from their enemies, and the month which was turned unto them from sorrow to joy, & from mourning into a good day: that they should make them days of feasting and joy. in commemoration of that signal deliverance which God had wrought for them. 2 By making Eucharistical Songs, which they taught their children: as in 15 Exod: for the overthrow of Pharaoh: in 5 Judge for the defeat of Jabin and Sisera; in 1 Sam: 8. for the slaughter of Goliath. 3 By their significant names which were sometimes imposed upon persons, and sometimes upon places. 1. Upon persons. This course Joseph took to perpetuate the memory of signal mercies conferred on him in Egypt 41 Gen: 51, 52. He called the name of his first born Manass●h; for God (said he) hath made me forget all my toil, and all my Father's house: And the name of the second called he Ephraim; for God hath caused me to be fruitful in the land of my affliction.  
The like was done afterwards by Moses in reference unto what befell him in Midian 18 Exod: 3, 4. 2 Sometimes upon places. Thus Abraham, when his son Isaac had escaped, and a ram been accepted in stead of him, called the name of that place Jeh●vahjireh, as it is said to this day, in the mount of the Lord it shall be seen. 22 Gen: 13, 14. The like did Jacob when he saw the Angel of God 32 Gen: 2.  
And if eminent mercies and deliverances are to be recorded, and the memory of them transmitted to posterity: surely then the superlative and transcendent deliverance and salvation, which was given by God unto the whole Kingdom; as on this day from the Gunpowder Plot, may justly challenge place in that Chronicle and Catalogue ● mercy's. This is a deliverance (saith one) upon the head of which may be truly written; such as the present age may admire; such as posterity will scarce believe; such as History cannot parallel. What the Historian saith of that day wherein Scipio and Hannibal disputed that long depending cause between Rome and Carthage in open field vizt; that the Roman Empire had not seen a greater day: The same may we say of this day's salvation; England never received a greater deliverance. And therefore ought the memory of it be dear unto every one, that would not so far gratify the Papists, as by the forgetting of God's goodness to silence and bury th●s their wickedness, which should stand upon record to their eternal infamy. Let us look a little into the blackness of the Conspiracy which wants a name to express it, unless we call it (as one doth) a Catholic Villainy and you shall hereby best discern the trascendency of the deliverance. Was there ever any wickedness in all the Ages that are past, which by the help of History we may come to the knowledge of, that did equal this? This was a Plot wherein the flower of our Gentry, our whole Nobility, the Lords anointed, the royal seed, nay Protestant Religion were all devoted to one stroke of destruction. And observe what instruments of cruelty they had prepared for this slaughter; such as that not one of that Assembly could have fled from the fury of, though they had had the wings of Eagles: nor resisted the force of, though their flesh had been as brass or their strength as stones vizt: 36 Barrels of Gunpowder. These were the instruments of their cruelty; such as were never found in the habitations of Simeon and Levi. Let us further observe with what secrecy and success this bloody Plot was carried on. With what secrecy; none could be admitted to consultation about the thing but those that would by vows and oaths, and Sacraments, and all that is sacred, bind themselves more than once neither directly, nor indirectly, neither plainly nor by circumstance to discover the Plot. And with what success was this bloody design carried on! How did God for a time seem to smile upon their project and facilitate their work, when providence offered them the conveniency of a Cellar; whereas they thought that by strength of hand, they must have digged a Vault to lay their powder in! God himself seemed to take their part: and they who in 88 had sworn that God was turned Lutheran, began now to hope that he was become a good Catholic again. These particulars discover the eminency of this deliverance which we commemorate this day.   

CHAP. II. The cohaerence of the words with a brief explication of them.  
GOd who at sundry times, and in divers manners spoke in time passed unto the Fathers by the Prophets, hath in these last days spoken to us by his Son. 1 Heb: 1, 2. by whom not only the Gospel of salvation is communicated unto us; but also the revelation of future events in this last age of the world. 1. Rev: 1. That many things in this Book are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be understood is acknowledged by all; and therefore much revelation is necessary to understand this Book of revelation. But though some things be dark and mysterious, yet other things are plain and obvious, even to the meanest capacity; particularly this prophecy concerning Rome's total and eternal destruction. That by Babylon, mentioned in the beginning of this Chapter, Rome is understood, we have the suffrage of Antiquity. † Babylon was as a first Rome, and Rome is as a second Babylon saith St. Austin de Civit. dei Lib: 18. cap. 2. And in the same Book cap. 22. he saith that Rome is built as another Babylon, and daughter of the former Babylon. And Tertullian saith 
* Tertull: advers: Martion: lib: 3. cap: 13.  Babylon in St. John is the figure of Rome, as being like that, a great City, proud of its dominion, and a destroyer of the Saints of God. The Romanists say that Babylon here is to be taken figuratively not properly: so that it is not the old Chaldean, but the new mystical Babylon that is here spoken of. Nay further they say, that by Babylon in this Chapter and else where in this prophecy Rome is to be understood: so A Lapide, Ribera, Viega etc. Nay Bellarmin 
† de Rom: pont: lib: 2. cap: 2. p: 718.  produceth several Scriptures and Fathers to prove it: But then they add, this was true of Rome when Ethnical, and not now when Papal; of Rome under the persecuting Emperor, not of Rome under the Christian Pope. That this is false appeareth. 1. St. John writeth a prophecy not a History; he tells us what should be, not what then was; therefore if St. John spoke of Rome (which they confess) it must necessarily follow that he spoke of Rome as now it is, Not of Rome as then it was; of Rome Christian, not of Rome Pagan. 2. Antichrist is to be in the Temple of God, which was not true of the heathen Emperors, 3. It's such a Babylon that for a while they were lawfully in her; but when her corruptions did increase, than they were commanded to departed. 4. That St. John speaks of Rome after the coming of antichrist is most clear from several passages both in this and the precedent chapters. But Antichrist was not to come (say our Adversaries) while Rome was Pagan, but after the dissolution of the Roman Empire. 2 Thes: 2. 8, And then shall that wicked be revealed. And when is that? When he that letteth shall be taken out of the way v: 7. And who is this, but the Emperors of Rome according to the judgement of Antiquity? Who shall be taken out of the way (saith 
* De resurrect: carn: cap: 24. pag: 688.  Tertullian) but the Roman State? the division of which among ten Kings shall bring in Antichrist. After the decay of the Roman Empire Paul saith that Antichrist shall appear. Ambrose. To these I might add St. Chrysost: Theophilact. etc. in 2 Thes: 2. The 
† In. 17. Rev:  Rhemists call the Roman Emperors the figure of Antichrist. And the Ancients give this reason for it; So long as the Roman Empire flourished, Antithrist could not appear: for there could not be two principal Rulers of the same place at the same time.  
By which we may judge what was the opinion of the Father's touching Antichrists seat. That Rome shall be the principal seat of Antichrist is confessed by many of their own Doctors: so the Rhemists in 17 Rev: 5. Again they say that the scariet whore, and Beast, and Antichrist are one and the same. in 13 Rev: 1. But Rome in the judgement of their great Bellarm: is the seat of the scarlet whore; therefore it must needs be the seat of Antichrist. That Babylon which St. John describes in the Revelat: is the seat and City 
* de visib: Monar: demonst; de Antichr: 38 p: 758.  of Antichrist, saith Sanders.  
I might to these arguments subjoin the confession of their two great Jesuits, Ribera and Viega. This must be understood of Rome, 
† Ribera: in: 14. Rev: num: 42. & 57  not only such as she was under the Emperors, but also such as she shall be in the latter days. That the name of Babylon must be referred to her, and not only to that Rome which served 
* Viega: in: cap: 17. come: 1. sect: 3.  Idols, before she received the faith of Christ, but also to that Rome, which shall be in the days of Antichrist.  
In these words than we have a prophecy of the dismal and final destruction of Rome Antichristian with the causes thereof, which are three. 1. Their Avarice and Luxury. 2. Their heretical and damnable doctrines. 3. Their bloody cruelty.  
1. Their Avarice and Luxury; For thy Merchants were the great men of the earth. This cannot be understood literally; for it were a weak reason, because thy Merchants are great men, therefore thou shalt be destroyed: By Merchants therefore we must understand Rome's Factors, the Pope's Indulgencers, and other Officers of his Exchequer. These sell cursed spiritual Wares, Pardons, Masses, Diriges, Trentals etc. and make merchandise of men's souls, and flourish by this traffic like the Nobles and Peers of the earth. Theod: Nie●. tells us 
† de Schismate Papist: lib: 1. cap: 68  that out of one Country, and Province Pope Boniface 9 received above an hundred thousand Florins. His Officers went out poorly habited, and meanly mounted, but they returned (saith he) with their stately horses and in great Pomp. And what vast sums of money did Tecelius, and his fellow Indulgencers rake together in Pope Leo 10. time, All things are set to sale at Rome, the Temple, the Priests, the Altars, yea heaven and God himself; as their Mantuan speaks.  
Venalia nobis Templa, sacerdotes, altaria, sacra, Coronae, Ignes, thura, preces, Caelum est venale, deusque  
2. Their heretical and damnable doctrines, which are often compared to enticing and intoxicating Wines: by thy sorceries were all Nations deceived.  
The Original word translated, Sorceries, properly signifieth poisoning: but here (and in many other places of sacred Writ) it is to be taken in a larger sense, and denotes the craft and subtlety, the methods and Acts of insinuation, by which the Pope and his Agents seduce the Nations to their damnable principles, and abominable practices.  
3. Their bloody cruelty: And in her was found the blood of Prophets, and of Saints, and of all that were slain upon the earth. But how can this be, since so many thousands have been slain in other parts and places of the world? I answer, either because the doctrine which caused their blood to be shed, was from Rome; or because she gave commission to slay the Saints and Servants of God who were barbarously murdered and massacred in other Kingdoms and Countries, as England, Scotland, France etc. God plague's Rome as the Original cause of all this cruelty. But more of this afterwards▪ The two latter causes of Rome's destruction I intent to insist upon; Hence we may note.  
Obser: That the ways and methods which Rome Papal hath used to advance he● self, and propagate her doctrines wil● bring inevitable ruin and destruction upon her. In the prosecution of this doctrinal proposition I w●ll 1. Give you a● account of those ways and method which Rome Papal, that is the Pope and Agents have used to greaten themselves, and propagate their doctrines. 2. Confirm the truth of this Proposition. 3. Proceed to some practical Inferences.  
First, I shall give you an account of those ways and Methods, which the Pope and his Agents have used to propagate their doctrines. And here I will mention five or six.   

CHAP. III. Of Romish Forgeries.  
1. LEt us begin with their Forgeries, which are most notorious. How have they adopted false into the number, right, and authority of true Fathers? Our worthy Dr. James hath produced about 187 Treatises (to which I could add above an hundred more) which are not only suspected, but plainly convicted of forgery by the Papists themselves: and yet these very Treatises are frequently urged by them to confirm their monstrous Opinions. To make good this assertion, I will give you a few Instances: and here I shall confine myself to their great Bellar: and Coccius whose writings are so highly prized by all Papists.  
1. Linus Bishop of Rome his two Book● of the Passion of the blessed Apostles Peter and Paul, are adjudged spurious by 
† Baron: Tom: ●. p: 785.  Baroniu● and 
* Possev: Appar: tom: 2. p: ●45.  Possevin. And though Bellarmin gran● that Linus w●it the Acts of Peter and Paul● yet he saith they are now lost.  
2. Clement's eight Books of Apostolical Constitutions are censured by 
† Bellar: de: script: Eccles: p: ●6.  Baronius, 
* Tom: 1. p: 145.  Bellarmin and 
† de script: Eccles: p: 58. 59  Possevin.  
3. Clement's Epistles to St. James and others are rejected by 
* Appear: tom: ●. p: 328.  Bellarmin and 
† de script: Eccles: p: 56. 57  Possevin.  
4. Dionysius the Areopagites Books of th● Ecclesiastical and Celestial Hierarchy canno● be his; for the Author of these Books (a● appears by several passages in them) live● 
Apparat: tom: 1. p: 331. 336.  after the Nicaene Council.  
5. origen's Homilies upon Job are rejected as supposititious by 
† de script. Eccles: p: 84.  Bellar: 
* Appar: tom: 2. p: 526.  Possevin, and 
† Biblioth: lib: 4. p: 285.  Sixtus Senensis.  
6. origen's Treatises upon the 36, 37, 38▪ Psal: are questioned by Bellar: and rejected by 
† Appar: tom: 2. p: 527.  Possevin.  
7. St. Cyprians 12 Treatises de Cardinalibus 
de script: Eccles: 84.  Christi operibus are censured by 
* de script: Eccles: p: 93.  Bellar▪ and he gives several invincible reasons for it.  
8. Zeno's Sermons are accounted spurious by 
† Biblioth: lib: ●. p: ●13  Senensis, and Cardinal Bellar: 
de script: Eccles: p: 99   
9 Arnobius his Commentaries upon the Psalms are rejected by Bellar: and Sixtus 
De script: Eccles: p: 102.  Senensis.  
10. Marcus' Bishop of Rome his Epistle unto Athanasius is censured by 
† Biblioth: lib: 4. p: ●05  Baronius. 
to●. ●. p: 396.   
11. Athanasius his Book de Imagine Passionis Christi is rejected by Card: Bellar: 
De script: Eccles: p: 116.   
12. Athanasius his Questions to Antiochus 
De script: Eccles: p: ● 114.  are absolutely condemned by Bellarm:  
13. Dorotheus his Synop: de vita Prophet: & Descipul: Christi is rejected by Bellarm: as spurious and fabulous.  
14. Ambrose his Commentaries upon the Epistle. of St. Paul are censured by Card: 
† de script: Eccles: p: 143.  Bellar: for which he gives four reasons. 
de script: Eccle●s: p: 153. Appar: tom: 1. p: 77.   
15. Amphilochius his book of the life of St. Basil is condemned by Card: 
* Tom: 1. p: 41●.  Bellar: and 
† de script: Eccles: p: 165.  Possevin.  
16. Athanasius de Annuntiatione is rejected by Cardinal Baronius.  
17. St. Hieromes Commentaries on the Epistles are censured by Bellarm: (who makes Pelagius the Heretic the Author of them) by 
* Biblioth: lib: 4. p: 251.  Sixtus Senensis, and Possevin. 
Appor: tom: 2. p: ●●   
18. St. Austin's Questiones Veteris & Novi Testam: are rejected by 
† De script: Eccles: p: 187.  Bellarmin as written by some Heretic.  
19 St. Chrysostom's Opus imperfectum in Mat: was written by some Arrian saith 
* De script: Eccles: p: 176.  Bellarmin.  
20. Cornelius his Epistle the translations Corporum P●tri & Pauli. is rejected as spurious by 
† De script: Eccles: p: 89.  Bellarmin.  
I might add some hundreds more if time would permit: And yet these very Treatises are confidently urged by Bellarm: and Coccius to prove Peter's Supremacy (and consequently the Popes) Trasubstantiation: Communion in one kind; Purgatory; Invocation of Saints etc.  
I have observed above an hundred Treatises, which pass under the names of several Fathers (who lived within 500 years after Christ) Censuredas' supposititious by Cardinal Bellar: de Scriptoribus Ecclesiasticis; and yet all or most of them are urged by him in his Controversies against the Protestants. This is such a piece of knavery, as none but a Frontless Romanist can be guilty of. Forgery is a notorious Crime, and even in matters of lesser consequence severely punished by the Laws of this Nation. If any person shall by false conspiracy, subtlety, and 
●●●lt: ●. Eliz: cap: 1●.  falsity, forge any deed, charter, or writing or shall procure, publish, and show forth in Evidence any such false and forged deed, or Writing as true, knowing the same to be false and forged, and shall be thereof convicted, he shall be set upon the Pillory in some open Market Town; and there to have both his ears cut off, and also his Nostrils to b● s●it, and cut, and seared with an hot Iron, so as they may remain for a perpetual note or mark of his falsehood. Were this good & wholesome Law executed upon our Adversaries of Rome (the moral equity of which extends unto them) they would have as few Ears as now they have true Fathers on their side. And so much concerning the first way and Method which the Pope and his Agents use to propagate their doctrines, by which multitudes have been seduced.   

CHAP. FOUR Wherein is declared how the Papists h●ve corrupted the true Fathers, and ancient Writers.  
●. LEt us now consider their fraudulency in corrupting the true Fathers, and primitive Writers. There being many passages in the Fathers and other Ancient Writers frequently produced by Protestants against them, to which they were not able to make any rational reply; and finding that their nice distinctions, and subtle evasions could not satisfy their Adversaries, nor without difficulty retain their Friends: they resolved to ease themselves of that Wit-labour for the future, and take some other course that might secure their deluded proselytes, and convince (or at least silence) their professed Enemies. And what course more effectual to accomplish their design, than by purging and blotting these offensive passages out of the Fathers and other Primitive Writers? In order to this great undertaking the Pope appointed certain Cardinals with the Master of the sacred Palace general Inquisitors at Rome; and to them gave he power to constitute particular Inquisitors in every Diocese. Hereupon they fell to work, and carefully compiled, and 
* I say privately as appeareth by that clause of secrecy in the King of S●ains ' Commission to the Inquisitors. This Diploma or Commission is Printed both in Dutch and Latin and pre●ixt before the Expurgatory Index of Belg: and Madrid: in which the King affirms that he caused the Belgic Index to be printed by his own chief printer, at his own charge not to be sold publicly but privately distributed to such as should be employed in the work for their direction. And a little after giving faculty to the Prelates to choose one or more Assistants, he adds that they should keep the Expurgetory Index privately, and not import a Copy of it to any man.  privately Printed several Expurgatory Indices at Rome, Madrid, Naples, Lisbon etc. wherein are expressed these scandalous passages (yet not the hundreth part of what they have expunged) in the Writings of the Ancients, which are to be left out, when reprinted, which must be with all possible speed. And to make all more sure, they got as many of the former Editions of the Father's Works, as they could into their hands, not fearing their Adversaries would reprint them, who wanted means to vent an Impression, being prohibited to be sold in all Catholic Countries.  
By this purgation they hoped that the mouth of Antiquity would be shut from uttering one syllable against them; and by inserting words (for this they have also done) where necessity required, and by drawing into the Text of the Fathers the Marginal Notes, and Glosses of their Monks and Friars, the mouth of Antiquity would be opened for them.  
This villainy is so notorious, that they endeavour to free themselves from the imputation of it by a confident (or rather impudent) denial of the fact.  
Obj: It it true (say they) that Inquisitors were appointed to purge Author's but they meddled not with the Text of the Fathers, but only with the Observations, Annotations, or Scholies that are made upon them by late Authors.  
Ans: The insufficiency of this plea will appear by demonstrating these three particulars. 1. That they have commanded several sentences in the Text of the Fathers to be expunged, and blotted out. 2. That they defend the justice and equity of that Command. 3. That their practice hath corresponded with it.  
1. That they have commanded several words and sentences in the Text of the Fathers, and other Primitive Writers to be expunged and blotted out. This is clear from their Expurgatory Indices printed at Madrid, Rome, and other places. I will give you a few Instances, and so pass on to the next particular. In the Spanish Index these words are commanded to be thrust out of the Text of St. Cyrills' Commentaries upon Isaiah. cap: 47. 
* Delea●tur ●● T●rtu illa verba: ●● veró 〈…〉. &  Thou hast proceeded so fare in impiety, that now there is left unto thee no place for salvation: for equal punishment will always follow grievous offences. And upon 51 chap: these words: 
† Delea●tur ex Tertu illa verb● Sed ubi non ha●erent &. p: 62.  But when they cast away all fear of God, and would not receive Jesus Christ by faith, as it is written.  
Hillary in his Enarration upon 118 Ps: must have these words dashed out: 
* Span: Index: p: 100L.  Non ex meritis salus, salvation is not of merit; with many other passages in his Works. I might instance in several other Fathers, which have many expressions against Idolatry, Satisfactions, Peter's Supremacy etc. commanded to be blotted out in their Expurgatory Indices: but these are sufficient to evidence the truth of this first particular viz: That they have commanded several words, and sentences in the Text of the Fathers to be expunged and blotted out.  
Obj: It's true (say they) some words and sentences are commanded to be expunged out of the Text of the Fathers, but they are only such as crept in either by the Printers negligence, or the fraud of Heretics, that is, of Protestants. Concil: Tried: In Indice Lib: prohib: de Correct;  
Ans: 1. The corruptions we charge them with cannot be attributed to the oversight of the Printer, or Corrector; for they are of a larger size: whole sentence● are Commanded to be blotted out.  
2. Nor could they be foisted in by the fraud of Heretics; for in those days none of the Fathers had been printed by Protestants. Again, peruse the places which we produce as razed and corrupted, and it will appear whether ●ide, Papal or Protestant, were more likely to have an hand in it. The nature of most of the corruptions will discover the guilty person.  
2. That they defend the justice and equity of that Command. Though their Gretser deny this purgation of the Fathers. lib. 2. de jure & more prohib: lib: mal: cap: 9 p: 313— (where he chargeth Junius against whom he writes with a lie) and (lib: 2. cap: 7. pag: 298) calls upon our Dr. James to name but one Father purged, and corrupted by them: Yet he asserts the Pope's Authority to do it, and and calls the exercise of it a work of mercy. lib. 2. cap: 9 p: 321. And that he may not seem to contradict himself in this and the precedent Chapters, he makes use of this subtle distinction: the Fathers may be considered either qua Fathers, or qua Fathers in law. The Fathers of the Church, as they are Fathers feed their Children with sound and wholesome doctrine, and are not to be purged: But as they are Fathers in law, that is, deliver any other doctrine than their Father the Pope, or Mother the Church doth or shall maintain, than they may, nay they must be corrected. lib. 2. cap: 10. p: 328.  
3. That their practice hath corresponded with that command. So much is acknowledged by Sixtus Senensis in his Epistle to Pope Pius 5. in which amongst his many and famous Acts, he recounts this for one of the greatest. That he caused the Writings of all Catholic Authors, but especially those of the Ancient Fathers, to be purged. Manutius employed by the Pope to print several of the Fathers at Rome, saith, 
* In praefat: ad Piu● ● in lib: Cardinali● Poli de Concilio▪  that care was taken to have them so corrected, that there should be no spot which might infect the minds of the simple with the show or likeness of false doctrine.  
To make this yet more clear I will subjoin a few Instances. St. Cyprian de bone patientiae tells us post gustatam Eucharistiam etc. After the eating of the Eucharist the hands are not, or ought not to be defiled with blood: But in their Cyprian printed at Colen, they have changed the words, and read it, post g●stat●m Eucharistiam: and so urge this place fo● the circumgestation of the Sacrament. Thus much is confessed by 
† Annot: in lib: de bone patiented: p: 270.  Pamelius. That notorious corruption of St. Cyprian de Unitate Ecelesiae hath been often mentioned by our Divines. The Ancient Cyprian saith, The rest of the Apostles were equal to Peter both in honour and power. The Paris Cyprian hath added these words. The Primacy is given to Peter; he hath appointed one Chair; Peter's Chair. He who forsaketh Peter's Chair in which the Church was founded, doth he trust himself to be in the Church? 
* Prefat: in I●●: ●●p●rg: Belg:  Franciscus Ju●ius as an eye witness tells us that being at Lions, and intimately acquainted with Ludovicus Saurius Corrector of the Press, and going to visit him he found him revising St. Ambrose's Works, which Frelonius was then printing. After some discourse Saurius showed him some printed leaves cancellated and ●a●ed, saying, this is the first impression which we printed according to the best Copies; but two Franciscans by command have blotted out those passages, and put these in their place (praeter omnem nostrorum librorum fidem) to the great loss and trouble of Frelonius. And not only particular Fathers, but also general Counsels have been corrected and corrupted by them. The Council of Laodic●a. Can: 35. saith; It is not lawful for Christians to forsake the Church of God, and nominate or invocate Angelos, Angels: they have made it Angulos, Angles; that is, they must not forsake the Church and pray in Corners. The Council of Agatha Can: 3●. saith, Let no Clergy man presume to sue any man in a temporal Court without the leave of his Bishop: But they read, Let no man presume to sue a Clerk before a temporal Judge without the Bishop● leave. I might also instance in the Council of Chalcedon, and many others: but these few may serve in stead of multitudes, which might be brought, of their corrupting the witnesses and ra●ing the Records of Antiquity, by which their Errors, and Novelties might be condemned.  
Many hundred, nay thousand places in the Fathers, and Ancient Writers are purged, of which no mention is made in their Expurgatory Indices: so that now it is hard to find the Fathers in the Fathers.  
And our Adversaries of Rome have not only corrected and corrupted the printed Volumes, but also the Manuscript Copies of the Fathers. I remember Dr. James of the Fathers in his Appendix to the Reader, tells us that in the Vatican Library there are certain men maintained only to write out the Acts of the Counsels and Copies of the Father's Works, who are brought up to imitate the ancient Letters: and thus Manuscripts themselves are purged by the Romanists. This information he received from an eye witness. And this Story we have confirmed in the Proposition presented to the Noble Prince Henry to advance that glorious design which he had of erecting a Royal Library with all sorts of Books, and Editions, in these words: The Pope gathereth up all the Manuscripts he can into his Library the Vatican, and there useth them at his pleasure. One of their tricks is notorious: they have men that can counterfeit any hand, and write the old hands that were written 500, and 1000 years ago: then they have an artificial Ink, which within three days after the writing, looks as if it had been written 500 years before. Thus having altered, and taken out all that made for us, and against them, they suppress the old true Copies, and produce these now ones, as the Authentical all Books. And doubtless these are the ancient Manuscripts, which Manutius and others follow in their late Editions of the Primitive Fathers.  
Neither have our Romanists contented themselves in corrupting the Fathers whether printed, or written, but they have proceeded to corrupt the holy Scriptures; which is a degree of wickedness beyond all degrees of comparison. I will instance in a few places.  
3 Gen: 15. And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head— The Vulgar Latin Ipsa centeret, She shall bruise thy head, that is the Virgin Mary, ●s their Doctors expound i●. But the Hebr: Septuag: Chald: Paraph: Targe: Onkel: Hebr: Samarit: Syriack, and Persic Versions, read it either Ipse, or Ips●m. And what use do they make of this corruption? To extol the praises of the Virgin Mary, and prove her patronage and protection.  
4 Gen: 13. And Cain said unto the Lord, ●●y punishment is greater than I can bear. The Vulgar Latin reads it, mine iniquity ● greater, quam ut veniam m●●ear. than I an merit pardo●; contrary to the Hebr septuag: Targe: Onkel: Syria: Arab: and Pers: Versions. And this is done to countenance their doctrine of merit de congruo.  
Psal: 99: 5. Exalt ye the Lord our God, and worship at his footstool: for he is holy. The Vulgar Latin reads it Adorate seabellum pedum ejus, quia sanctum est, adore his footstool because it is holy: Contrary to the Heb: Septuag: Chaldee paraphrase etc. And this place is urged by Bellar: for adoration of Saints De Sanct: Beatitud. lib: 1, cap: 13.  
Joh 14: 26. But the Comforter which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. The Vulgar Latin reads it, Spiritus sanctus suggeret vobis onnia quaec●●nque dixere: the holy Spirit will suggest to you all things whatsoever I shall say unto you. contrary to the Greek, Sir: Pers: and Arab: Versions. And what use do they make of this corruption? To prove that whatsoever is defined in Counsels, is to be received as the Oracles of God.  
Eph: 5: 32. This is a great mystery (speaking of Marriage) The Vulgar Latin reads it, Sacramentum hoc magnum, this is a great Sacrament; Contrary to the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is never used in Scripture for that which we properly call a Sacrament; and to the Sir: Arab: and Aethiop: Verse: And this place thus corrupted they urge to prove that Matrimony is a Sacrament.  
Heb: 11: 21. Jacob worshipped upon the top of his staff. The Vulgar Latin reads it, adoravit fastigium virgae ejus, he adored the top of his staff. Contrary to the Original, the Sin: Arab: and Aethiop: Verse. And this place they urge for Image worship.  
Heb: 13: 16. With such Sacrifices God is well pleased. The Vulgar Latin reads it, talibus hostiis promeretur Deut, by such sacrifices we merit of God: Contrary to the Original the Sir: Arab: and Aethiop: Verse: And this place is urged to prove works of Charity to be Meritorious.  
Many more places both in the Old and New Testament might be produced, but these are sufficient to convict the Vulgar Latin of notorious corruptions. Nay many of their own Doctors confess as much.  

† I●stit: Mo● lib: 8. cap: 3. p: 1155.  Azorius the Jesuit saith, that many of their Writers since the Council of Trent, Viega, Canus, Payna, and Lindanus, have noted many Errors in the Vulgar Latin, not only by the fault of the Printer, but by the ignorance of the Interpreter.  
And Isidore, Clarius, Brixianus (
* This Preface is commanded to be expunged by the Council of Treat. Index lib: prehibit: reg: 3  Praef: in Bibl:) affirmeth that the Vulgar Latin is corrupted in 8000 places. And yet the Council of Trent hath Constituted this the only Authentic Edition by which all Controversies must be determined. 
† Co●c: ●r●de●t: Sessio: 4. Ca●: 21.  In all public Lectures, Disputations, Sermons, and Expositions this Edition must be used as Authentic, and let no man dare to reject it upon any pretext whatsoever.  
Obj: This Translation is St. Jeromes, who lived in the fourth Century; and therefore not corrupted by Papists to maintain their Novel Doctrines.  
Ans: Many Papists deny this to be St. Jeromes, and produce invincible Arguments. Others say it is partly not wholly Jeromes: so Driedo. Some affirm (saith he) that this Latin Translation 
* De Eccles Scripture: ●●b: 2. p: 40.  is neither Jeromes, nor in all things consonant to the Original. And afterwards in his first Proposition he saith, that this Latin Interpretation is neither altogether different from St. Jeromes, nor in all things agreeable to it. I will conclude this with the testimony of their great 
† De verbo dei lib: 2. cap: 11. p▪ 120.  Bellarmin: The Vulgar Edition hath not one Author, but some things from Jerome, and some things from Lucian, and some things from Theodotion, and some things from another unknown Interpreter.  
And so much concerning Romish Forgeries, and Corruptions; which give us just cause to suspect the Antiquity of their Doctrines. For if the Ancient Father's vote for them (as they would persuade the world) why do they produce so many counterfeit Treatises, and corrupted passages, as lawful witnesses against us? May we not well question that man's title, who in Court produceth a forged, or corrupted Deed, when he knows his Adversary is able to prove the Forgery?   

CHAP: V Of Romish Treasons and bloody Cruelties.  
3. WE now proceed to the third Method which the Pope and his Factors have used to propagate their Doctrines vizt. their horrid Treasons, and bloody Cruelties. The Romish Doctors lay down these propolitions as undeniable Maxims.  
1. That the Pope hath power and authority to depose Kings and to dispose of their Kingdoms. For this they urge 1 Jer: 10. I have this day set thee over the Nations, and over the Kingdoms, to root out, and to pull down, and to destroys and to throw down to build, and to plant: which (say they) was prophetically spoken of the Pope. And thus Pope Pius 5. in his Bull against Queen Elizabeth expounds it. 
* Epist: ad Micbael: Imp: Const: Baron: Tom: 10, p: 560.  Nicolus 1. proveth his Papal power, because it was said to Peter, Kill and eat, and because to him alone was granted that power to draw a Net full of fishes to Land. And 
† Extravag: Tit: 8,: p 853.  Boniface the 8. proveth his Sovereignty, because it is written, that in the beginning God creaeed Heaven and Earth. But how weak, and ridiculous soever their proofs are, yet this doctrine is un animously received, and zealously defended by them. I could here produce a cloud of witnesses, Salmeron, Molina, Seulckenius, Coquam, Lessius etc. These w●th many others, tell us, that the Pope hath power to punish Kings by deposing them, and giving their Kingdoms to others: That this is the opinion of all Divines both Ancient and Modern, of all Catholic Lawyers, of Ecumenical Counsels, and Popes: That in this there is no disagreement amongsi them: That he cannot be held a Catholic, no nor Christian, that is against it: That Christ had not been careful enough of the Church, and salvation of souls, if he had not left the Pope a power over Kings etc. And that this is the judgement of our English Romanists is most evident from their numerous Pamphlets; to which I might add the Answers of several Seminary Priests (when Prisoners in the Tower) unto certain Articles ministered unto them in the Year 158●.  
Nay they teach that not only the Pope but the people! also, may depose their Kings. And here let two of their great Doctors speak for the rest viz: Bellarmine and Estius. The first saith, 
* Bellar: de Concil: lib: 2 c: 19 p: 139  That if the King turn Tyrant, the people may depose him, and choose another. And he gives this reason for it; 
† Bellar: de ●●icis: lib: ●3 c: 6.  It is the Consent of the people that constitutes Kings, or other Ruler's over them; and therefore if cause be given, they may turn the Kingdom into an Aristocracy, Democracy etc. And 
* ●● 4. lib: S●●te●t: lib: 2. p: 444.  Estius speaks to the same purpose; The Nobles and people by the Authority residing in them, may defend themselves from Tyranny and not only choose themselves a lawful Prince, but also, cause being given, may dethrone him again  
And they mention several cases, in which it is lawful to depose Kings. As 
† ●evardentius mentions: 12. Con: in Est: p. 90 &.  1. If they be Prodigal of the public Revenues. 2. If violato●s of the Public faith. 3. If they be he guilty of Sacrilege. 4. If they be Tyrants. 5. If they be negligent, or insufficient, or effeminate. 6. If they be Heretics. In these, and many other cases, say their great Doctors, and some of their Counsels, the Pope, and people may deprive King; and Princes of all Rule and government.  
2. That the Pope can absolve Subjects from their Oaths of Allegiance, and their Obedience due to their respective Princes. 
* Aquin: 2● Quaest: 1●. Art: 2.  Their Angelical Doctor tells us, that when any Prince is declared excommunicate for Apostasy, his Subjects are ipso facto freed from his government, and their oath of fealty. And Franciscus Suarez affirms, that the Pope can absolve Subjects from their Oaths of 
† Deseas: Fidei Cath: lib: 3. cap: 23. n: 21. lib ●. c: 2. ●: 7. cap: 5. ●2. 3  Allegiance; that to affirm the contrary is to act against the custom of the Church, the use and approbation of General Counsels, the Consent of Catholic Doctors, and against reason, and is plainly Heretical. And what was the judgement of Cardinal Perron is clear from his speech to the third Estate of France (for which several Bishops highly commended him, and the Pope gave him thanks) in which he saith, that subjects may be absolved from their Oaths of Allegiance made to their Kings. That all parties of the Catholic Church did hold it, and so did the French Church ever since divinity was taught in Schools, till the coming of Calvin. Against this Speech our Learned King James writ his Remonstrance for the Right of Kings, and the Independency of their Crowns.  
3. That Kings excommunicated, and deposed may be lawfully killed by their own Subjects; because than they cease to be Kings. Lessius 
* 〈…〉: C●th: lib: 6. cap: 4. ●. 18. 14.  tells us, that the people, Parliament, or any other having 
●e J●stit: 〈◊〉 2. cap: 〈◊〉: 4, 〈◊〉 12. ●e J●stit: lib. 5. Quaest: 1. Art: 3.  Authority, may depose a tyrannical Prince, and declare him an Enemy; whereby any thing may be attempted against his person, because he than ceaseth to be a King. Dominicus Soto saith, that when once a decree is g●ne out against a King, than any one may be the Executioner. And Suarez affirms no less than three times in one Paragraph, that Kings may be murdered by their own Subjects; and he gives this weighty reason: When a King is deposed, he is no lawful King, and therefore may be be killed by any private man. And that this is not the private Opinion of Suarez, but unanimously received by all Romanists, is clear from the high censures of approbation in the beginning of his Book. Alpho●so a Castello Branco Bishop of Conimbria declare: that he hath read it exactly over, and f●●d● all things in it agreeable to the holy Scriptures, Apostolical Tradition, General Counsels, and Papal decrees. Fer●ando M●rtin: Masca●●gnus Bishop of Sylvis saith, that he hath also read it over, and find● nothing in it, but what is Orthodox. And Mart Alph●●s● a melo Bishop of Lamego saith also, that he hath read it over, and thinks it worthy to be published for the public good of Christendom. Nor is this all, but (to pass over the Inquisition, and others, who allow it the same privileges) the University of C●mplut: after a serious view, and consideration of it, declare that there is nothing in it contrary to the Roman Catholic ●ith: that every thing i● worthy of praise and commendation.  
Nay this King-killing is not only lawful, 
* 〈◊〉 lib: 96. p: 454. etc.  but highly commended, and rewarded with eternal glory. They encouraged Friar Climent to murder Henry 3. 
† An't: Coly●et▪ p: 403 etc.  of France, with these promises. That he shall be well recompensed for the fact; if he die he shall surely fly to heaven as a Saint, an●●●e ●●r●ll'd amongst the Roman Martyrs on Earth. And this horrid fact was highly commended by the Pope in a full Consistory at Rome. How did Pope 
† Baron: tom: 10. p. 4●●.  Adrian 2. extol and magnify Basilius for murdering Michael Emperor of Constantinople? Party was confirmed in his resolutions to kill o●r Q: Elizabeth by a Letter from Cardinal C●●●o, in which we have these expressions: His Holiness granteth unto you his blessing, Plenary Indulgence, and remission of all your sins according to your desire. And how was Barriere encouraged to murder Henry 4. of France with these words, that he should gain by that Act, both great glory and Paradise. I could instance in many others, but these are sufficient.  
Thus you see what traitorous positions, and destructive of all Government, are laid down, and defended by our Romanists. Our King James therefore had good reason to say that none of those that truly know, and 
* Speech in Parliament 1605.  believe the whole grounds, and School Conclusions of their doctrines, can either prove good Christians, or good Subjects.  
We have heard what treasc●able Doctrines are delivered and defended by our Adversaries of Rome, and that their practices have been conformable to them all Histories declare. How many treasons have the Popes of Rome Committed, Commanded, and Commended? 
† Morneys Mist: Iniquit: who ci●●s several Hyst●ri●●s.  Pope Gregory 4. and his Bishops promoted the Rebellion of the three Sons of Ludovicus Pius; and Gregory 7. raised a rebellion Henry 4. Emperor of Germany: 
* Gold ast● Imperii Rom Mon, p: 561.  Boniface 8. stirred up the people of France to rebel against Philip 4. surnamed le Bell. When Henry Bullenbrook Duke of Hereford and Lancaster landed in Yorkshire, most 
† Stow: p. 320.  of the Bishops flocked to him, traitorously owning him for their Sovereign; and Thomas Arundel Archbishop of Canterbury Preached against Richard 2. then King, and produced a Bull from Rome promising remission of sins to all those who should aid the said Henry against King Richard, who was afterwards murdered in Pontefract Castle. How were the Irish encouraged to rebel by Pope Gregory 13. his Breve, promising to grant them as plenary a pardon of all their sins, as was formerly given to those, who fought against the Turks? and was not the Spanish Invasion 
* Cambden p. 128 etc.  promoted by the Pope, and our English Romanists? And that our late Wars here in England were raised and fostered by the arts of the Court of Rome, is more than probable. 
† Vindication of Prot: Relig: p: 58 etc.  The Roman Priest and Confessor is known (saith Dr. De Moulin) who when he saw the fatal stroke given to our late gracious King, flourished with his sword, and said, Now the greatest Enemy we have in the world is gone. When the News of that horrible execution came to Rouen (saith the same Author) a Protestant Gentleman of Good Credit was present in a great Company of Jesuited Persons: where after great expressions of joy, the gravest of the company, to whom all gave ear, spoke much after this sort. The King of 
A notorious ye  England at his Marriage had promised the re-establishing of the Catholic Religion: and when he delayed to fulfil his promise, we summoned him from time to time to perform it? We came so fare as to tell him, that if he would not do it, we should be forced to take those courses which would bring him to his destruction. We have given him lawful warning, and when no warning would serve, we have kept our word to him, since he would not keep his word to us.  
That grave Rabbis sentence agreeth with this certain intelligence which shall be justified whensoever Authority shall require it: That the year before the King's death, a select number of Jesuits were sent from their whole party in England; first to Paris, to consult with the Faculty of Sor●en; to whom they put this Question in writing: That being the State of England was in likely posture to change Government, whether it was lawful for the Catholics to work that change, for the advancing and securing of the Catholic cause in England, by making away the King, whom there was no likelihood to turn from his heresy? Which was answered affirmatively. After this the same persons went to Rome, where the same Question being propounded and debated, it was concluded by the Pope and his Council, that it was both lawful and expedient for the Catholics to promote that alteration of State. And what followed is known to all the world. Much more to this purpose you may read in the following pages.  
Time would fail me should I recount all the Treasons which the Pope and his Agents have been the Authors and f●menters of. And yet these men (who make rebellion an Article of their faith) have the impudenc● to speak and write of their Loyalty to temporal Kings and Princes. Out ●●gli●h Romanists drew up a supplication to King J●●es, and 〈◊〉 Parliament, in which they do not a little vaunt and brag of the Loyalty of their Religion in these words: The Catholic Subject is (if any other) the glory, 
pag: 7.  strength, and perpetuity of the Kingdom, because he principally seeketh Heaven in this world (and will not for the world be diverted) cannot be treacherous, or disloyal, or undutiful to your Highness, but in every service and distress occurring, valiant, resolute, and most faithful. And all these fair words were to the same King and Parliament, whose destruction they intended, and had at that time contrived. O unparrallel Hypocrisy!  
And Philanax Anglicus (a late Pamphleter) tells us, that the Romanists are 
pag: 104.  to fight only with prayers; Arms against Princes have no warrant. Who is Judge if the King transgresseth the Conditions of his Kingdom? only God. Navarre, Cunerus, and all the Catholic Doctors that ever I have seen, 
* Surely then he never saw Aquinas, Saurez, Lessius &c,  agree perfectly in this same sentence. And so much concerning their traitorous Doctrines, and rebellious practices, by which the Pope and his Agents have endeavoured to propagate their Religion.  
Let us now take a survey of their bloody cruelties. And here I must lead you into Golgotha, a field very ample and large, like that to which God brought the Prophet Ezekiel 37. We may boldly affirm that the ten persecutions of the Emperors of Rome, never put to death so many, nor with that cruelty, as the power of the Bishop of Rome. Instruments of cruelty are in their habitations. To speak of the Murders Massacres and cruelties of the Papists is so large a field, that entering into it. I know not where to begin, nor where to end. I could show you a Sea of blood flowing from the See of Rome: like to that which Ezekiel speaks of 47 chapped: 3, 4, 5. which was at the first to the Ankles, then to the knees, then to the Loins, deeper and deeper. I could entertain you with a lamentable Story (which would make you abhor the very name of Popery) of their barbarous cruelties exercised upon the Albigenses, and Waldenses: and their Parisian Massacre take briefly thus. Charles 9 King of France, under the pretence of the grand Solemnities of the King of Navar's Marriage with his Sister, invited all the Grandees of the Hugonots of France, with Leicester and Burghley out of England, and the Sons of the Palatine Elector out of Germany; intending by this means to 
* Thuanus lib: 52. 53.  ruin the Protestant Religion. The French obeyed, and appear to, where they 
† Camdent Eliz: p: 50.  were entertained with all manner of Gaieties and Triumphs: but the conclusion was tragical; for within a few hours many thousands were most barbarously massacred. This cruelty was celebrated by the Romanists in France, as one of the most glorious actions the world hath been acquainted with: great rejoicings at Court for it, and public thanks given unto God. But the greatest joy was at Rome: Cardinal Lorain gave the Messenger that brought the News of it, a thousand Crowns: the Letter was read in the Conclave; public thanks were given in their Churches, the Cannons discharged, Bonfires made, a Jubilee published throughout all Christendom: And a grand Procession was made to the Church of St. Lewis, where was the Nobility, Bishops, Cardinals, several Ambassadors, and the Pope under a Canopy. And the better to perpetuate the memory of this Massacre, the Pope caused it to be painted about his great Hall in the Lateran, and there recorded in Marble.  
I will not be your Pilat to w●ft you into the Indies, where the Christian Romanists have killed more Pagans, then ever Pagans killed Christians; nor yet speak of their butcheries in the late Irish Rebellion. One observes that nine hundred thousand Protestants were murdered in Christendom in a few years. And so much for the third particular.   

CHAP. VI  

Sect: I. Wherein is declared the suitableness of Popish doctrines to men's carnal inclinations.  
4. We come now to discourse of the fourth Method which the Pope and his Agents have used to propagate their Religion, and that is, by accommodating their Doctrines to men's several humours and carnal inclinations. And of all their Wiles and Stratagems I look upon this as the most effectual: by their other Methods they have gained their thousands, but by this their ten thousands, This brings whole shoall● of silly souls into their Net. Their Doctrines, and the reasons of which they make use to support them are so many means and expedients proper to authorise Vice, to support sin, to excuse the most criminal actions, and to encourage looseness and disorders in all sorts of professions. What St. Austin saith of the whole Scripture viz: that it is Charity, and relates thereto, as to its end: we may say of Popish Doctrines, they are nothing but debauchery, and relate thereto as unto their end. There are few Commands, either affirmative or negative, which their great Casuists (the Guides of consciences) do not free men from the obligation of, either wholly or in part, by the propositions they lay down as undeniable Maxims. The truth of this will appear by an Induction of particulars.  
1. God commands us to love him with all our hearts and souls, sincerely and superlatively. 22 Mat: 37. But from the rigour and severity of this Law we are freed by the Maxims of their Casuists, the truth of which we must not question. 
† Theol: Moral: Tom: 2. tract: 22. cap: ●. p: 48.  Filliutius explicating how we are obliged to love God, saith, that this ought not to be extended in such a manner, as that we must have in our hearts a more intense degree of love for God than for the creatures: and observe his reason, by this way (saith he) we better provide for the peace and comfort of pious persons, who without this would be always in doubt of their love to God, if it ought to be in an higher degree than the love of any Creature whatsoever. And he brings in Aquiras, Valentia, and Azorius voting with him. And to the same purpose speaks 
* Instr: Sacerd: lib: 4. p: 544.  Card: Tolet: We are not obliged (saith he) to love God above all things quantum ad intentionem, but only quantum ad appretiationem; appretiatively (by way of valuation) that is, if we think God more worthy and excellent than all created Being's. How easy have these infallible Doctors made this most difficult precept? And yet this is not all; for propounding this Question, 
* Filliuc: Tom: 2. trat: 22. c: 9 p: 49.  when are we engaged to love God? They answer Not above three or four moments in our lives viz: when we begin to have the use 
† Escob: Theo Mor: Tract: 5. p: 600.  of reason, at the point of death, and from 5 years to 5 years during life. Others I confess are more liberal and add five moments more viz: When Baptism is received by an adult person, when contrition is necessary, when we receive some are to suffer Martyrdom, when the honour of God is to be defended, and when we are obliged to love our Neighbour; but these are rejected by Filliucius as superfluous.  
2. God commands us to worship him in spirit and in truth. 4 Joh● 24. with all the powers and faculties of the soul. But if this seem too painful and laborious their Casuists will give you case, and tell you that the Opus operatum is sufficient. They teach that it is not necessary to the essence of prayer, that he who praye● should think de ipsa locutione, of the speaking itself. When it's said, we must say our prayers attently, reverently. devoutly. We must know (saith Cardinal 
* Instruct: Sacerd: lib: 2. cap: 13. p: 422.  Tolet) that attention or Advertency to our prayers is manifold. 1. That we attend to to the words, so as not to speak them too fast, or to begin the next verse, before be that recites with us hath done the former: and this attention is necessary. 2. There is an attention which is by understanding the sense of the words: and that is not necessary: For if it were very few would do their duty, because very few understand what they say. 3. There is an attention relating to the end of prayer; when he that praye● considers that he i● in the presence of God, and speak● to him; and this is profitable but not necessary. And in the next page he affirms, that the precept of hearing Mass is no● to attend the w●rds, but to be present at the Sacrifice though the words be not so much as heard; and they who think otherwise, think so without any probable reason. And 
* Tract: 1. p: 174.  Escobar asserteth 
† Theol. Mor tract: Exam: 11. cap: 4. p. 183.  that if the external deportment of the body be devout its sufficient. Nay this presence and posture of the body is sufficient (saith Escobar and Filliucius) though the mind be entertained with thoughts of lust. 
† Theol: Mor tom: 1 tract: 5. p. 70.  and vanity. Thus a man may serve God and Satan at the same time.  
3. God commands us to give alms of such things as we have. 11 Luk: 41. A severe Command (faith the covetous Worldling) must I give away my Estate, that hath cost me so dear, unto I know not whom? I cannot embrace a Religion that's so chargeable. O come over to us (saith the Romanist) and our infallible Guides of conscience will ease you of your pain and trouble. Escobar handling this Question, 
● Theol: Mor tom: 5. cap: 4. p: 608.  When this precept of giving alms obligeth? Answers, that in extreme necessity we are obliged to give alms of such things as are not necessary unto life, though they be needful to support us in our condition; because the life of our Neighbour (for by extreme necessity he understands that on which the life of man dependeth) ought to be preferred to the decency of our condition. And afterwards propounding this Question, Whether he that hath more than he needs to live according to his Condition, 
pag: 609.  be obliged to supply the common necessities of others? He answers negatively: and observe his doughty reason; because otherwise very few rich men would be saved. That is, though a man hath a very plentiful estate, more than sufficient to supply his own necessities, and those of his Family, yet he is not obliged in a public Famine to give unto the poor, except it be to save his life. And 
* De sept: peccat: Mort: cap: ●5. ●: 1001.  Cardinal Tolet tells us that this is the common Opinion. Yea divers, Casuists have found out a way to exempt even the richest persons from this obligation of giving alms, by interpreting the word superfluous. And this is done by the learned Vasquez in this manner: What ever men lay up, out of a design to raise their 
† De Eleem: cap: 4.  o●n fortunes, or those of their Relations, is not called superfluous. For which reason it will be hard to find among those that are worldly minded, that have aught superfluous, no not even among Kings. Thus you see that, according to the Rules of these Casuists, rich men are rarely, if ever obliged to works of Charity.  
Obj: But who are more frequent in works of charity than Roman Catholics?  
Ans: What men give for the redemption of their souls from the pains of Purgatory, or the prevention of them, cannot properly be called a work of Charity. He that gives 50 or 100 l. to the poor to avoid the disgrace of public Penance, or expiate some notorious Crime, cannot hence be denominated a charitable man.  
4. God commands Women to be modest in their habit and attire 1 Pet: 3: 3: and they must not conform to the corrupt customs and fashions of the world. 12 Rom: 2. If this displease our Gallants, Lessius will tell them, that these 
* De Iust. ● jure lib: 4. cap: d: 14. ● 114 p: 7●●  and such like Scriptures were precepts directed only to the women of that time, that by their modesty they might give such examples as should be for the edification of the Heathen.  
And their famous Escobar (whose 
* Theol: Mor tract: 1. Exam: 8. p. 135.  judgement we must not question) positively affirms that when a woman adorns herself without any wicked design (that is, to tempt others to lewdness) by a natural inclination which she hath unto pride, it is but a venial sin, and sometimes no sin at all. Nay Layman saith, that for men to wear women's, and Women men's apparel is no sin. 
† Theol: Mor lib: 2. p. 242   
5. God commands us to speak the truth 4 Eph: 25. and not to swear falsely. 4 Jer: 2. But alas (may some say) without lying and false swearing we cannot manage our Trades, secure our Concerns, and accomplish our designs. The strict observation of these precepts would expose us to a thousand inconveniences. For the ease of such men's Consciences their excellent Casuists have invented three ways viz: Equivocation, mental reservation, and directing the intention: by the help of these you may say and swear what you please. In swearing it is 
* Theol: Mortrast: ●. Exam: 3. c. 4. ●. 69.  lawful (saith Escobar) to use ambiguous terms, which the hearer may take in another sense than he doth from whom they proceed. 
† Cap: 7. p. 73.  And propounding this Question, Is it lawful for him that sweareth in a just cause to use equivocal words, which he understands in a sense (which he concealeth) different from that in which those persons take it before whom the oath is made? He answers affirmatively with Sanchez. And to make this more clear, he subjoins several Instances, which are taken out of their most famous Casuists, Lessius, Sanchez etc. A man being interrogated by a Judge upon oath, whether he killed S. T. If he killed him in his own defence, he may deny it; waking this mental reservation, that he did not wickedly murder him. If it be a probable Opinion, that such an Imposition upon goods is unjust, which enforceth the Merchant to usefalse weights and measures: if he be asked afterwards by a Judge, whether he used false weights and measures, he ma● deny it upon oath; making this reservation in his mind, that he did nothing unjustly. A Priest being interrogated concerning such a sin, which he heard in Confession, may answer, yea and (if need require) swear, that no such thing was confessed to him, meaning as a private man. Some necessary Goods thou hidest, left they should be swept away by thy Creditors, and thou compelled to beg, being asked before a Judge, thou mayest swear that none are concealed by thee: making this mental reservation; which thou art obliged to discover. An Adulteress being demanded of her Husband, whether she hath committed adultery; may swear negatively: conceiving in her mind another day than that on which she did commit it. One coming from a place falsely supposed to be infected with the plague, being asked, whether he came thence, may swear that he did not; making this mental reservation, as from a pestilential place. If a man borrow a sum of money of another, and return it, but taketh no receipt under his hand, and be brought to his oath before a Judge whether he borrowed any money of him, he may lawfully swear, that he never received any money of him; understanding within himself, not so as to owe it, or that he is obliged to confess it. saith Filliucius. And in the same 
† Quaest: Mor:  Question he lays down this general rule: He that hath externally promised something 
* Tom: 2. tr: 25. cap. 11. p. 107.  without an intention of promising, if he be asked, whether he promised, may upon oath deny it; making this mental reservation not with a promise that obligeth him. And Quest: 4. he propounds another way to avoid lying and perjury, much more secure than the former. And that is, when a man having said aloud, I swear that I have not do●e such a thing, he adds, whispering to himself, this day.  
And if any be too thick skulled to learn this art of making these mental reservations, they have invented a more easy way viz: ordering and directing the intention aright. 
† Theol: Mor tract: 3. Exam: 3. p. 369.  Escobar lays down this general rule: Promises oblige not when a man hath no intention to engage himself when he makes them. If a man falling into the hands of Thiefs cannot be dismissed without an oath that he will give them ten Crown, he is not obliged, except he did intent it at the time of swearing, saith 
* Instruct: Sacerd: lib: 4. cap. 22 p: 191.  Tolet. And 
† Aphor: p. 98. Tom: 2. tract: cap: 11. p. 107.  Emanuel Sa potively affirms: that he who sweareth to do this o● that, is not obliged, if he did not intent by that oath to oblige himself. And Filliutius gives this reason for it because it is the the intention that regulates the quality of the action.  
These Methods their Casuists unanimously propound, by which all lies and perjuries may be justified. How destructive they are of all commerce, and humane Society is most evident.  
6. God commands us to make restitution of such Goods as we have unjusty taken, or detained from others 19 Luk: 8. And the Ancients say, that without restitution there can be no remission. But their Casuists have found out many expedients to dispense with this important duty. Medina, Lessius, and Filliucius mention twelve causes which excuse from restitution; to which many more are added by other Casuists. I will mention, 
* Theol: Mor tract: 3. Exam: 2. cap: 2. p: 337.  and but mention, a few of them. 1. If a man hath done thee wrong without any ill intention, he is ●● wise obliged to make restitution, saith Escobar. 2. Ignorance of what kind soeven, either of the factor 
† Tract 3. Exam: 2. c: 4. p: 24.  of the Law is a sufficient excuse. saith the same Casuist. And though after same enquiry he find it more probable, that the goods whereof he is possessed belong to another, yet he may lawfully keep them, saith Palaus Cited by Escobar. And he gives this reason; because possession 
p. 350.  praeponderates all contrary reasons which are not demonstrative. Nay though ●he be fully convinced: that they are another man's Goods, yet, if they be movable after three years' enjoyment, and if i●●●●able, after ten years' possession, he is 〈◊〉 obliged to make restitution, saith Filliucius. 3. When another man's Goods are mingled 
* Tom: 2: tract: 32. c: 5. p: 242.  with his own: so Lessius. A Merchant (saith Escobar) who hath received another man's money, and mingled it with his own, 
∥ De Just: lib: 2. p: 172 Theol: Mor: tract: 3. Exam: 2. p: 350.  if he to whom the money appertained, demand it back again, he is not obliged to restore it according to Vasquez. 4. Impossibility of doing it without lessening a man's retinue, and loss of honour and 
† Tract: 3. Exam: 2. 〈◊〉 341. & 356  reputation: so Escobar, and Sa who citys So●●, Arag: and Tolet. And Layman lib: 
* Aphor: p. 143.  3. t●ract▪ 2. p. 305. Navarre: Manual: Confess: cap: 17. p. 320. who gives several reasons for it. Filliucius Tom: ●. tract: 32. cap. 5. p. 243. 5. When it is a greater disadvantage to the person, that restores, than an advantage to the person wronged, 
† Pag: 356.  saith Escobar (who citys Tolet) S●. and Layman. 6. When his Confessor doth not enjoin it. Escobar. tract: 3. Exam: ●. p. 339. 7. When a man renounceth his 
† Tract: 3. Exam: 2. p, 359.  Estate. 
* Apher: p. 143. lib: 3. p. 305.  Escobar putting this Question, whether a man that renounceth his Estate, may with a good conscience retain so much as is necessary for himself and Family to live in honour, or according to his quality? Answers with Lessius that he may do it. Now if we admit these excuses as just and lawful (which none must question) its most clear that few, if any, will be liable to make restitution of those goods which they are most unjustly possessed of.  
7. God commands us to be sober 2 Tit: 12. and to avoid intemperance in eating and drinking 21 Luk: 34. But their great 
* Tract: 2. Exam: ●, cap: 8. p: 294.  Escobar, who speaks according to the sentiments of four and twenty of their most eminent Casuists, is more indulgent: for propounding this Question, Whether it be lawful to eat and drink one's fill without necessity for pleasure only? Answers positively with Sanctius, that it is no sin at all, except the health of the body be impaired by that excess. And he gives this invincible reason; because the natural appetite may be permitted to move according to its own inclinations, and enjoy the pleasure it finds therein. And discoursing of intemperance in drinking, he starts this Question: One drinks to excess, not so far as to be drunk, but in such manner that his head aches, or the wine disturbs him in such sort, that he knows not very well what he doth; but yet he hath reason enough to know that he hath drunk too much. 
† Layman, Filliucias &c, give this definition of drunkenness: It is an excess in drinking for pleasure only till the use of reason be utterly lost.  What kind of sin is this? He answers, it is a venial sin. And observe his reason; because he hath not wholly lost the use of reason.  
But perhaps some may say, though intemperance in drinking be in itself but a venial sin, or none at all; yet the consequences of that excess viz: swearing, whoring &c. doubtless a man must be accountable for. This scruple is removed by their omnipotent Doctors. 
* Tract: 2. Exam: 2. cap: 5. p. 290.  Escobar saith, that a man is not responsible for the excesses and disorders which he commits at such a time, if he did not foresee them before he began to drink. Cardinal 
† Instruct: Sacer: lib: 5. cap: 10. p. 647.  Tolet affirms, that if a man be drunk, and then commit fornication or murder, that fornication or murder is no sin. And 
* Theol: Mor lib: 1. p: 18.  Layman saith, that Murder committed by a man when drunk is no sin abstractly considered: and he gives this reason, because it is no way voluntary and moral in itself.  
Aristotle saith, that drunkards deserve double punishment. 1. For their drunkenness. 
† Eth: lib: cap. 5.  2. For the sins committed in and by their drunkenness. But what ever Aristotle or Plato, or Seneca, or any other Heathen (who had only the light of nature to direct them) shall affirm to the contrary; yet we must not entertain a disbelieving thought of the truth of these positions▪ which are the efforts of an infallible Spirit.  
8. God Commands us not to take his name in vain 20 Exod: 7. But may some say, we have got a habit of using God's name irreverently upon all occasions, and when transported with passion, to utter blasphemous expressions. Be not troubled, your infallible Guides speak very comfortably to your particular cases, Lar●●●● treating of voluntary actions, after he had premised certain Conclusions, makes this Inference: It follows from what I have said, that be who from the impression of an inveterate custom is induced to do evil, & to utter words of blasphemy etc. sin● not at all, nor doth properly blaspheme; because sin cannot be committed without a deliberate act of the understanding. And he confirms this Assertion by the testimony of their great Schoolmen and Casuists, Sco●us, Suarez, Sanchez etc. And the like they say of blasphemies uttered in passion; and Filliucius gives this reason, because passion as well as an evil habit takes away the actual use of reason, without which sin cannot be committed, according to their Maxims:  
9 God Commands us not to render evil for evil. 1 Thes: 5: 15. But their Casuists teach that a man may repay even the smallest injury with the greatest loss, that is, of life itself. In several cases (they say) it is lawful to murder our Neighbour: I will mention but two, which very frequently occur. 1. In defence of our honour. The honour of a person 
* Tom: 2. tr: 29. c: 3. p: 188.  may be invaded (saith Filliucius) several ways. 1. When one strikes him with a Cudgel, or gives him a box on the ear. 
† And Lessius mentions 4. or 5. Wates.  2. When he is reproached by words or gestures. 3. When he is accused of feigned Crimes before persons in Authority, or of true, if they be secret, whereby he may suffer in his person or estate. When the honour of a person is impaired by another any of these ways, its lawful to 
* De Just: lib: 2. p. 89. etc.  kill him, saith Filliutius. And to confirm this opinion Lessius produceth Sot: Navar. Sylvester, Lopez, Gomez, and Julius Clarius,  
Escobar (who is spokesman for twenty 
Tract: 1. Exam: 7: ●. 3. p. 120.  four learned and ancient Divines) propounding this Question, Whether it be lawful for an honourable person to kill him, who hath given him evil language, or the lie? Answers that according to Badel it is lawful, in case he cannot otherwise be repressed. If a Noble man be assaulted, and may save himself by flight, yet he is not obliged, but may kill the assailant, if otherwise his honour cannot be preserved, saith 
* Instruct: Sacerd: lib: 5. c. 6. p: 633.  Cardinal Tolet. It is lawful according to Barnes (saith 
† Tract: 1. Exam: 7. p: 118.  Escobar) to kill that man who intends to accuse me of some capital crime, which is secret, whereupon I may suffer death, or a considerable loss in mine Estate, if I can by no means divert him. 
* Cited by Auth: of Jes: Mor:  Amicus and Caramuel affirm that a Monk may kill a Woman with whom he hath committed fornication, if he fear she will divulge it. These Instances do plainly evidence the lawfulness of Murder (according to the sentiments of their infallible Doctors) in defence of a man's honour and reputation. But here this one rule must be observed viz: That we do not kill with a formal intention to revenge 
† Lessius de Just: lib: 2. p: 89.  ourselves, but to preserve our honour.  
2. In defence of our Goods. So much is affirmed by Layman, and he citys Anton: 
lib: 3. p. 354  Major, Sylvesier, Cajetan, Soto, Navarre: Covarr: Clarus, Medina, Moliva etc. And Lessius gives this reason for it; because temporal goods are necessary to preserve 
* Lib: 2. p: 85. & 88  life, and by consequence it is lawful to preserve them in the same manner as life itself. Nay he affirms that its lawful to 
ibid.  kill a person, that hath taken an Apple from us, if it would be a disgrace unto us not to take it out of the Thiefs hands. But Molina (and Escobar seems to concur 
† Tract: 1. Exam 7. p: 119.  with him) thinks that ordinarily it is not lawful to kill for less than a Crown or the value of it. And if these Instances be not sufficient, Escobar lays down this general 
* Tract: 1. Exam: 7. p: 112.  Rule, that will justify most Murders in the world: We may kill those that do us wrong, as those that rob by night or by day, and all others that offend us, though we be assured that they shall be damned, dying in that condition.  
10. God saith thou shalt not steal. 20 Exod: 15. But their Casuists teach that in several cases thest is lawful, or at the most but a venial sin; whereby poor men, Children, Servants etc. are encouraged to commit rapes and robberies. To make this clear and evident I will produce a few Instances out of these miraculous Doctors. If a man be in necessity, not only extreme, but such as is ha●● to be endured, its lawful for him to steal for his more comfortable subsistence. Lessius lib: 2. cap. 12. num: 71. p. 132. Filliucius Tom: 2. tract: 32. cap. 5. p. 243.  
If a Father deny his Child employed in his Calling, as much for his Salary, as he would give unto a Stranger, he may privately take what is proportionable to his labour and in lustry; when he hath deducted what his Father laid out in his Education. Escobar tract: 1. Exam: 9 cap. 4. p. 158.  
If Servants judge their wages too small, they may advance them of themselves by filching and purloining as much from their Masters, as they imagine necessary to make their wages answerable to their services. Layman lib: 3. tract: 3. p. 313. and he confirms this Opinion by the testimony of Navarre: Lopez, Licent: Diez, Lessius, Molina. I remember the Author of the Mystery of Jesuitism tells us a pleasant Story of one Jo●n D' Albae in the year 1647, who being a Servant to the Fathers of the College of Clermont, and thinking his wages too low, stole something to make it up. Hereupon they put him in prison, and charged him with Felony. This poor fellow being arraigned, confessed that ●e had taken away certain pewter Places from them: but pleaded that he was not guilty of felony for so doing: and urged for his justification this Position of their Casuists, which he presented to the Judges. And if they judge their Diet too course and scanty, these comfortable Casuists will tell them, that 
† Lessius lib: 2. p: 130.  what thefts they commit in meats and drinks are not mortal sins, though insensibly they 
* Escobar: tr: 1. Exam: 9 p. 157.  amount to a great quantity, if they steal them to eat and drink, and not to sell.  
If that which is stolen be something the Owner makes small account of, or for which he would not have the Robber put into a state of damnation (and who can be so cruel as to desire the eternal misery of his fellow Creature) the theft is at the most but a venial sin. Lessius lib. 2. cap. 41. dub. ●. num: 80. p. 537. And if a Tailor, who is commissioned by a Gentleman to buy stuff or silk to make his , go commonly to one Mercer or Merchant, who for this reason sell: him a good pennyworth, or returns something back: he may retain to himself the benefit of his good market, or what is so returned. Escobar tract. 3. Exam: 6. cap, 5. p. 406.  
To these Instances many more might be added, which do countenance and justify most thefts and robberies committed in this licentious age.  
By this Induction of particulars (for its needless to mention more) you may see how fare they dispense with Divine Commands. They that would see more upon this Subject, let them peruse the Jesuits Morals, of which I have made very little use, no not so much as an hand to direct me to the places and passages which I have produced.   

Sect. II.  
Obj:  
THese are the Opinions of some particular Casuists, which perhaps have been consured by his Holiness as Erroneous, and Heretical.  
Ans: 1. I do not hear that any of these Doctors (except Baunies summary of sins, which I have made no use of) are censured at Rome, nor find any passages in them, which their Inquisitors command to be blotted out in any of their Expurgatory Indices. And therefore (since they are so severe in prohibiting Books which they judge erroneous, and expunging all offensive passages) we may rationally conclude that these Casuists have written nothing contrary to the sentiments of their infallible Lord and Master. If they deliver any thing which is not consonant to their Canons and Constitutions, why are they not put into their Index of prohibited Books?  
2. The Doctors I have mentioned are no pitiful, obscure Fellows, but persons of great note and eminency, and their Books printed cum Privilegio, and highly prized by all Catholics.  
3. That where I have Cited but one or two Casuists, ten or twenty might be produced, which I have passed over for brevity sake.  
4. The Doctrine of probability (which is unanimously received by their great Doctors, at least the Jesuits which are the most prevailing party in the Church of Rome, and the Pope's principal Factors) will remove all doubts and scruples. Here they lay down with much confidence, and defend with great zeal these following propositions.  
1. That we may safely follow a probable Opinion. In this there is a perfect agreement amongst them: and Layman 
† Lib 1●: p: 5.  gives this reason for it; because in Morals we cannot easily obtain a certain knowledge of the truth of things.  
2. That is a probable Opinion, which (having no certainty) is supported by great Authority, or some reason of Moment. 
p: 5.  So Layman defines a probable Opinion. And in the explication of this definition he tells us that by (great Authority) we are to understand the judgement at least of one learned and honest man, that hath not embraced an Opinion rashly and inconsiderately, but after he hath well weighed and examined the reasons which are brought for the contrary Opinion. Escobar saith that one grave 
Theol: Mor: p. 25.  Doctor is able to make an Opinion probable; because a man eminently learned will not espouse an Opinion without sufficient reason. Emanuel Sa speaks more freely, affirming 
Aphor: p. p. 41.  that the judgement of one grave Doctor, or the example of good men is enough to make an Opinion probable. And to the same purpose speak Sylvest: Navar. Vasquez, and Sanchez cited by Layman. Filliucius declares himself to be of the same judgement Tom: 2. tr: 21. cap. 4. p. 9  
3 That of two probable Opinions its lawful to follow that which is more favourable though less safe and probable. This 
Theol: Mor: Lib: 1. p. 5.  proposition is defended by Layman, who brings Navar. Medina, Arrag: Lopez, Suarez, Azorius etc. concurring with him. And if the testimony of these learned Doctors be not sufficient, he gives you this convincing reason: In moral actions it is not necessary to follow that which is best and safest; but sufficient that we follow what is good and safe.  
And Escobar propounding this Question, If two probable Opinions occur, is a 
p. 27.  man obliged to follow that which is more probable? He answers no; because he cannot be reprehended as rash and imprudent, who adhaeres to reason or authority of moment: and it would be an intolerable burden, if every unlearned man should be obliged to 
Instit: Mor: lib: 2. p. 202  find out the more probable Opinions. But Azorius ascends one step higher, and saith that a man may lawfully follow the probable Opinion of other men, though it be against his own proper Opinion.  
Thus a man may commit any sin (to which interest, or corrupt nature shall incline him) against his own Conscience, if he can but find out one grave Doctor that allows it: and that's no difficult task.  
4. That a Confessor is obliged to absolve his Penitent, who follows a probable Opinion, though contrary to his own 
Lib: 2. p. 205.  judgement. Azorius handling this Question, Whether a Priest who hears Confessions, may reasonably submit to the Opinion of his Penitent, when 'tis contrary to his own? After he hath propounded the distinctions and limitations of several Doctors, affirms that in every case, without exception or distinction, every Confessor, as well ordinary as delegate, may and aught to submit to the judgement of his Penitent. As for example, suppose the Confessor is fully convinced that his Penitent is obliged to make restitution of goods unjustly detained, and hereupon scruples to absolve him; yet if the Penitent will not submit unto his judgement he may do it. And observe his reason; because he who hears the confessions of Penitents is obliged to provide for their salvation.  
Layman affirms the same thing, and 
Lib: 1. p. 6.  tells us that Sot: Victor: Navar. Medina, Sanchez, and Vasquez are of this persuasion. And he gives this weighty reason for it: The Confessor, confession being made, cannot deny absolution to his Penitent that is rightly disposed: but in following a probable Opinion, the Penitent doth not sin, and so, as to this, is rightly disposed.  
And Escobar propounding the same Question, returns the same answer, and gives the same reason. Nay he adds, that the Confessor, who denies absolution upon this account, is guilty of mortal sin, when the sins confessed are mortal; because he forceth his Penitent to discover those sins to another Confessor, which is a grievous burden. Theol: Mor: p. 28. To these I could add the testimony of Filliucius, 
* Tom: p: 113.  Cardinal Tolet, and many others.  
Now what wickedness may be committed 
† Lib: 3. 51●  under the protection of this Doctrine is obvious to an ordinary understanding. How doth it favour lose and licentious persons, and indulge them in their immoralities; for what Crime can be committed, but some one or other of their Doctors doth allow and justify it?  
Canst thou not keep what thou art possessed of, nor recover what is unjustly detained from thee without the assistance of a Knight of the Post, that is, without suborning a person to swear falsely? do not boggle at it; for Filliucius (a grave and learned Doctor, yea the Pope's Penitentiary) 
Tom: 2. p: 108.  teacheth that in this case it's very lawful. Only he subjoins this caution: That something of value be in question, and that there be some just cause to require this oath, as necessity or profit; otherwise it would be against charity.  
Hast thou weakened thy body in Brothel-houses, or by the sin of uncleanness, and canst not without great prejudice to thy health observe an approaching Lent, or time of fasting according to the Canons of the Church? Be not troubled; for in this very case (saith Escobar a Doctor of great note and eminency) thou art excused. Theol: Mor: tr: 1. Exam: 13. cap. 2. p. 198. Yea though thou didst it on purpose to be dispensed withal from fasting. p. 202.  
Hast thou the offer of a good Benefice, but upon condition that thou wilt give so much money unto the Incumbent to resign, or Patron to present; which thou art willing to do, but a thing they call Simony, is as a Lion in the way, deters thee from it. Be not troubled, Valentia 
* Tom: 3: p. ●039.  (one of their chiefest Schoolmen and Casuists) will help thee to conjure down this tormenting Spirit. If a man (saith he) give a temporal good for a spiritual (that is, money for a Benefice) and that a man give money as the price of the Benefice, it is apparent Simony. But if he gives it as the motive inclining the will of the Incumbent to resign his interest, it is no Sim●ni●. Thus do but direct thine intention so, as to give thy money as a motive inclining the Patron, or Incumbent, and not as the price of the Benefice, and thou art safe enough.  
Thus might we instance in most sins, and produce one or more of their indulgent Doctors that allow them: and so (according to this Doctrine of Probability) they may be commttied without sin. Our Saviour saith that norrow is the way that leadeth unto life, and few there be that find it. 7 Math: 14: but these infallible Doctors make it broad, and according to their Positions few can miss of it: it is not only easy to be saved, but almost impossible to be damned.  
Obj: But do we not meet with some great Schoolmen and Casuists that do not allow of these irregularities?  
Ans: Yes; but they are few, and very rarely made use of. It being their design to bring the whole world into the bosom of the Roman Church by complying with the various humours and inclinations of men, its necessary they should have such: And because the Maxims of Evangelical severity are more convenient for the government of some, they make use of them upon such occasions as contribute to the promoting of this design. I say, being to deal with all sorts of persons, and those of several conditions, and different Nations, its requisite they should have Casuists suitable to this diversity. If they had not any but these licentious Doctors, their main design (which is to deceive the world) would be frustrated; since those who have any sense of good and evil, any tenderness of conscience, and care of their souls put themselves under a surer conduct: But as there are not many of this scrupulous humour, so need they but few severe Directors to guide them. Few sheep need fewer Shepherds; whereas the swarm of remiss Casuists are employed to satisfy those who seek after carnal liberty. It is by this obliging and complying Conduct that so many are deluded. If one come to them who is resolved to make restitution of goods unjustly gotten, they will not divert him, but have a Casuist ready to confirm him in so holy a resolution: But let another come that would be absolved without restitution, and it shall go very hard, but they will contrive a way to dismiss him with satisfaction. Thus do they preserve their Friends by indulging their particular lusts, and make their party good against all Enemies, when charged with remissness, by bringing (as necessity requires) these austere Directors upon the stage.   

Sect: 3.  
BUt if there be any sins which cannot be excused, and whereof the only remedy is Confession, yet there's no reason why any one should be troubled; for this by their Doctrines they have made most easy: so that crimes are with greater facility expiated, than many times committed. Whereas there are many things in Confession, that cannot be performed without some difficulty, as shame to confess some certain sins, resolution not to fall into the like again, remorse for them, and Penance; yet they have made most easy and comfortable provisions against them. This main part of their Religion, which hath the appearance of severity, is become of all other most remiss and pleasant, and of greatest content even to the dissolutest minds. This, as they have ordered it, is so fare from deterring men from sin, that it is the most powerful incentive to impiety. I have known (saith Sands) those that seem very devout 
Europae: Specul: p. 11  persons, who by their own report, to excuse their acquaintance in matters criminal, have wittingly perjured themselves in judgement; only presuming upon this present and easy remedy of confession: and others of more than ordinary note amongst them, who when their time of confessing was at hand, would then venture on those actions, which before they trembled at; as presuming to surfeit by reason of Neighbour hood with the Physician.  
Against the first thing in confession viz: shame, they have made full provision. Their Casuists teach that a man to preserve his reputation with his ordinary Confessor, may take another, to whom he may confess his gross sins. Emanuel Sa Aphor: p. 25. Escobar tr: 7. Exam: 4. p. 788. Filliutius Tom: 1. tr: 7. cap. 4. p. 94. But if this way be too troublesome and costly, Escobar directs you to make a general Confession. When one saith to his Confessor, that he will make a general confession, he is not obliged to mention his mortal sins, Escob: p. 785. And what Filliucius saith of the second and third viz: resolution, and remorse, is very comfortable 
Tom: 1. tr: 7. c. 12. p. 112.  both to Confessors and Penitents. The Confessor (saith be) must not propound many difficulties in avoiding sin, whence the Penitent may be in danger of not having an effectual purpose for the future. And then afterwards he addeth, it is not necessary that the Confessor be assured, or probably think, that his Penitent will abstain from sin: its sufficient if he conceive that at the time of absolution he hath a general purpose, though he will presently alter it. And this is the common Opinion. And concerning remorse he writes, That if the Penitent discover not sufficient expressions of sorrow, the Confessor hath no more to do than to ask him, whether he do not in his soul detest sin; and if he say Yes, he may, nay he must believe him. And Escobar speaks much to the same purpose. Tract: 7. Exam: 4. p. 773. It hath been an Opinion long received in the Schools, that the Sacraments of the New Law differed from those of the Old in this, that the efficacy of those of the old Law in conferring grace, did depend upon what they called opus operantis, that is, the faith and devotion of the receiver of them: but that the Sacraments of the new Law did confer grace ex opere operato, that is, 
Vid: Bellar: De Sacram: Concil: Trident: Sess: 7. Can: 8.  by the thing itself without any dependence therein upon the internal motion or preparation of mind in him that did partake of them. Now this with the Papists is a Sacrament.  
And touching the last viz: Penance they are not less favourable and indulgent. This consisteth ordinarily in a few Ave Maries, and Pater Nosters, and hearing so many Masses, with some easy alms to them that are able, and some little fasting to them that are willing. I have known (saith Sands) when 
p. 12.  the Penance for horrible and often blasphemy, besides much other lewdness, hath been no other than the bare saying of their beads thrice over; a matter of some hours muttering, and which in Italy they dispatch also as they go in the streets, or dispatch business at home; making no other of it, than as it is, two lips and one fingers work. We will make this more clear by the testimony of their famous Casuists. Sometimes a Priest may impose this for Penance upon his Confitent viz: That before he sleeps at night, and when he awakes in the morning, he entertain some pious meditations, that he think of God, and death, and judgement etc. Layman lib: 5. p. 909. If the Penitent hath but a probable cause to complain of his Penance, as too grievous, the Confessor must moderate it, or enjoin some other, more easy, Layman ibid. And a little after he gives this caution to the Confessor: Let him take heed that he do not impose incongruous and unsuitable Penances, as long pilgrimages to Women, many prayers to them that have much business etc. in short, not any thing that is tedious and troublesome. A Confessor (saith the same Casuist) is obliged 
ibid.  to absolve his Penitent, though he refuse to perform the penance enjoined him. And he tells us this is the Opinion of Cajetan, Sylvester, Medina, and Navar. And gives this reason; because no man is bound to satisfy for his sins in this life. A Confessor may sometimes impose Penance by way of Counsel only (saith Filliutius) 
Tom: 1. p. 125.  and not of precept. Nay be may absolve without any Penance at all saith the same Doctor.  
Escobar propounds this Question, Is 
p. 795.  it lawful for a Confessor to leave it wholly to the will of the Penitent to do what Penance he pleaseth? And answers with Suarez, that it is not always necessary to command him any particular work, and especially to spiritual persons: but its sufficient to say, I impose on you for Penance all the good you shall do, or evil that you shall suffer this day, or this week. And Filliucius confirms it by the testimony of Aquinas, and Navar. Tom: 1. p. 125. And he commends it as a thing both pious and pleasant. And the same Escobar tells us that a Confessor may give for Penance something formerly commanded; so that Penance 
ibid.  for sins may be accomplshed by doing that which we should have done though we had not sinned, and which the most innocent are obliged to. And herein he hath the concurrence of Sa, 
Aphor: p. 147. Tom: 1. p. 125.  and Filliutius. And again, ask the Question, Whether may my penance be performed by another. He answers that this is the Opinion of Suarez (yea and he might say of Sa and Filliucius) provided I have my Confessors leave, or there be some just reason for it: And that will never be wanting. Thus easy and acceptable have these tender and indulgent Fathers, made this most difficult part of Confession.  
I know they make a great cry and clamour; and tell us of their frequent fastings, of their often watch, of their bloody whip, of their long pilgrimages, their rigorous discipline, and a great deal more: But what are the practices of some few sad and phlegmatic persons, to the professed principles of their great Doctors and Casuists?   

Sect: 4.  
BUt suppose the Penance which the Priest enjoins be never so sharp & severe yet let none be discouraged or deterred from their beloved lusts; for though it be their misfortune to fall into the hands of a truel Confessor, yet they have a merciful Father (to whom they may appeal in such cases) who by his gracious Indulgences is ready to dispense with these severities.  
These Pardons and Indulgences are very full, and numerous: few Churches in Rome, which have not one or more annexed to them: so that if you will but trudge thither, you cannot miss of Absolution. And so kind they have been at Rome, as to publish a Catalogue of them in several Books. And though this was put forth in our own language several years ago by Mr. Crashaw, yet (because the Book is hard to be got, and perhaps few have seen it) a few Instances take as followeth.  
In the Church of St. John the Lateran there is an inexhaustible stock of Indulgences granted by Pope Silvester at the request of Constantine the Emperor. Whoever comes to this Church on the 9th of November may obtain remission of all his sins both a poena & culpa.  
In the same Church there is a Chapel called Sancta Sanctorum, in which every day is to be had full remission of all sins. And not fare from this Chapel there is an ascent of three and thirty steps, and how oft soever any man shall devoutly ascend up that ladder, for every step he hath a thousand years of pardon. But who will take so much pains when a plenary pardon may be had upon easier terms?  
In the Church of St. Peter in the Vatican there is full remission of all sins upon the Feast of St. Martin: and at other times many thousand years' pardon.  
In the Church of St. Paul without the walls of Rome in the Octaves of the Feast day of St. Martin (being the day on which it was dedicated by Pope Silvester) there is to be obtained full remission of all sins.  
In the Church of St. Mary on the day of Annunciation of the blessed Virgin Mary there's full pardon of all sins to be had, granted by Pope Boniface.  
In the Church of St Sebastian there is to be got true remission of all sins, brightness and light everlasting, joy and gladness without end. And this Indulgence was merited by that Saint and Martyr to this Church, and confirmed by Pope Gregory.  
In the Church of St. Cross there is a Chapel called Jerusalem, wherein upon St. Benet's day we may obtain full remission of all sins. And upon every Lord's day and Wednesday there are Pardons for many thousand years granted by Pope Silvester.  
In the Church of St. Praxade there's a Chapel called the Garden of Paradise, in which lie the bodies of above two thousand Martyrs, and the third part of that Pillar at which our Lord Jesus Christ was whipped in pilate's house, there is every day to be had full remission of all sins.  
Neither hath the charity of his Holiness been confined to the Churches of Rome, but enlarged and extended to many other Churches of note in Italy, and other Countries.  
In the Eremitane at Padova, their 
Europae Speculum p. 13. etc.  Preachers very solemnly (saith Sands) publish a grant of plenatie Indulgence from Baptism to the last Confession, with twenty eight years over for the time ensuing.  
At the Sepulchre of Christ in Venice, wherein is written, Hic situm est corpus 
p. 14.  Domini nostri Jesu Christi; there is hanging in a printed table a Prayer of St. Austin, with Indulgence for fourscore and two thousand years, granted by Boniface 8. and confirmed by Benedict 11, unto every one that shall say it, and that for every day toties quoties.  
Pope Gregory 13 hath granted to the Carmine at Padova, unto every one 
p. 15.  that shall say 7 Aves and 7 Paternosters before one of their Altars on the anniversary Wednesday in Easter-week, or else kiss the ground before the Altar of the blessed Sacrament with the usual Prayers for exaltation of the Church, extirpation of Heresy, and Unity of Christian Princes, both plenary Indulgence for himself, and the delivery of what Friends soul out of Purgatory he pleases.  
All Altars of Station (which are in very great number) have their perpetual Indulgences for all times.  
Sundry Crosses engraven on the pavements of their Churches have Indulgence annexed for every time they are kissed, which is done so often by the devouter sex, that the hard Marble is wo●● with it.  
By these few Instances (which are not the fortieth part of what might be produced) you may see what an indulgent Father his Holiness is; to whom Confitents may appeal when their Penances are too severe, and what comfortable provision he hath made for them.   

Sect: 5.  
NEither is their condition hopeless and helpless, who live in England, Scotland, Ireland, or any other remote Countries, and either cannot, or will not trudge to Rome to be made partakers of these plenary Indulgences: His Holiness hath made ample provision for these also, and extended his bounty to them. If it be their mishap to fall into the hands of an ill-natured Confessor (which very few do) that enjoins them Penances too tedious and troublesome, yet they have their relief and remedy viz: the Pope's pardon at an easy rate. And so kind hath this holy Father been to his Children, as to put forth a Book called Taxa S. Cancellaria Apostolicae (that they may know before they act any Villainy what an absolution will cost) wherein a price is set upon most sins; of which take this following Taste.  
An Absolution for a Bishop, Abbot, or the General of any Order who hath killed a man is rated at about— 100 Grossos  
If a Layman kill an Abbot, a Monk, 
* A Grosso  sometimes valued at two pence, sometimes at 4 pence farthing of our English money.  a Clerk, or other Priest less than a Bishop, he must pay for his Absolution according to the Quality of the person— 7, 8, or 9 Gr:  
If a Layman kill a Layman he shall pay but— 6 Gros:  
If a Woman be with Child and on purpose destroyeth the Infant within her, shall have an Absolution for— 5 Gros:  
If a man kill his Father, Mother, or Brother, he must pay for his Absolution— 1 Ducat and 5 Carlins. 
† A Carli● it often the same with a Grosso.   
And if a man kill his Wife, he must not have a farthing abated of the aforesaid sum.  
An Absolution for him who lieth with a Woman in the Church is valued at— 6 Gros:  
Every Priest that keeps a Concubine must pay for his Absolution— 7 Gros:  
But if he be a Layman he must pay— 8 Gros:  
An Absolution for him that deflowers a Vitgin, is dog cheap at— 6 Gros:  
If a Nun commit fornication either within the Monastery or without, she cannot expect an Absolution under— 9 Duc: 30 Gr:  
If a man carnally lie with his Mother, Sister or other Kinswoman, or Godmother, he shall have his Absolution at a very easy rate— 5 Gros:  
If a Layman commit Sacrilege by taking holy things out of holy places, let him not complain, if he pay for his Absolution no more than— 7 Gros:  
Every one that hath broken his Vow of perpetual Chastity, must pay for his Absolution— 2 Duc: 20 Gros  
If a Priest commit Simony, he shall have his Absolution upon very easy terms, paying— 7 Gros:  
And if a person be guilty of that horrid sin of perjury, he may obtain an Absolution for— 6 Gros:  
That there is such a Book, is no fiction but a real truth, and most clear from the pregnant testimonies of their own Writers, which not Romanist can object against.  
This Book was set forth by Pope L●o 
In Titum: p. 67. etc.  10. and thus censured by Claudi●● Ep●●c●us a famous Doctor of Sorbon: Let a● this be held feigned, and falsely charged upon us by the Lutherans, were it not that the Book itself being come from Rome, is openly set to sale. A Book wherein thou may●st learn more wickedness, than w●● ever y●● discovered in all the Summists and Summaries of 〈◊〉, that are extant in all the world. A shameful Book, a very I●d●● pointing men the way to the most foul▪ and hateful sins. So that I am persuaded there was never set out in Germany, Hel●eria, nor among any of our enemies that are fallen from us, any Book that bred more scandal, or did more hurt to the Roman Church. But▪ least these passages should discredit their Wares and spoil their Markets, they have, commanded them to be blotted out in their 
p: 60.  Spanish Expurgatory Index.  
Doctor Peter de M●●liu saith that this 
* De Monar: Temporal: Pon●: Rom: p. 355.  Book was reprinted at Paris by To●●a●us Dionysins in St. James his street at the Wooden Cross▪ the Kings privilege, and the Pope's Bull being annexed to it. And the Lord M●rrey hath th●se words: The Books of the Taxes of the Apost d●eal Chancery, and Pe●● 〈◊〉, which yet 
● Mist: Iniq: p. 656.  are sold●● Ro●●● printed at this very ti●● in Paris, at the sign of the Golden Su● i● St. Jaques Street; and these Books are no les●e commonly use●● m●●● his ●orkans, than Calendars with 〈◊〉, or the Book of Customs and Entries among 〈◊〉: 
* Lection: Memorab:  And W●lfir● gives us a large account of it▪  
Mr. Henry▪ Fouli● who had the benefit 
* Tom: 2: p. 825. etc.  of the public Library in Oxford) ●lls ●● that when that 〈◊〉 Collect ●●, called Tract at us 〈…〉 was printed by the King of France his privilege a● Lions' 〈…〉 Tax● was then published amongst them. And afterwards when those aforesaid Tractatus Illustrium were by the Command of Pope Gregory 13. augmented, and by the care of Franciscus Zilettus published at Venice 1584., this Taxa was also reprinted, and with the rest dedicated and presented to the said Pope. And it is worthy our observation, that though the Inquisitors of Rome have placed the Taxa Cancel: Apost: in their Expurgatory Index, yet they except nothing against the Book printed by the Romanists, but that only which was lately put forth with Banks his Annotations, or which have been corrupted by Heretics: though it would puzzle the wisest of them to prove any such corruptions.  
Now can any Romanist, after such full proof, have the impudence to deny that such a Book ever had a being in the World? But what will not a Papist affirm or deny in his own defence, and to promote the Interest of his holy Mother the Church?  
Nay the Popes of Rome have granted Indulgences not only for sins past, but also for sins to come. Our King James protests that he had seen two Authentical Bulls with his own eyes: one when he was very young in Scotland, and it was taken from a Scottish Priest; and the other he saw here in England, taken from an 
Medit: upon the L: prayer p: 584.  Irishman, and both of them contained a full pardon of all sins both passed & to come. And this brings to my remembrance a pleasant Story, which I have often met with: In the time of Pope Leo 10 Tecelius, or Tetzelius was sent into Germany with a great number of Pardons to advance money for his Holiness. This Pactor highly commended his Ware wherever he came, and affirmed that he could pardon all sins both passed and to come; whereupon a Germane Gentleman bought such an one of him, and afterwards robbed the Pardoner. Tetzolius was highly offended, and threatened him with Bell, Book, and Candle, but the Gentleman answered, that he bade bought his Pardon for it, declaring that was the sin he determined to commit, when he made that purchase: to which the poor Dominican could not reply.   

Sect: 6.  
BUt perhaps some, either through Poverty or Covetousness, may grudge and grumble to purchase their Absolution at so dear a rate: therefore his Holiness, to prevent all discontent in his children, hath out of his abundant Charity and fullness of Authority, provided for them pardon and salvation at as easy, and lazy a rate as heart can wish or desire. A few Instances will make this evident. By grant from Pope John 20 every bowing of the head (saith Sands) at the naming of Jesus, gets twenty year's Pardon. And to grace that Ceremony the more I have heard (saith he) sundry of their famous Divines teach in Pulpit, that Christ himself on the Cross bowed his head on the right side, to reverence his own name which was written over it. 
Eur: Spec: p. 14.   The saying of the Beads over with a Medal or other trinket of the Pope's benediction appendent gets a plenary Indulgence, and delivers what soul out of Purgatory one pleaseth. 
All the Members of the Arch-Confraternity 
Vid: Heavenopened. p. 15. etc. 3  of the Sacred Rosary (and any one may be admitted into it without a penny cost) are made partakers of Plenary Indulgences upon easy terms. 1. Upon the day that any one i● received into this Confraternity having confessed and communicated, and recited a third part of the Rosary, (all which may be done in a very short time) he gains a plenary Indulgence, and remission of all his sins. This was granted by Pope Pius 5. Sept: 27. 1559. 2. Any Member of the Rosary in the Article of death. 1. Being confessed, and communicated a plenary Indulgence, granted by the same Pope Sept: 27. 1559. 2. Or saying (with mouth, or in heart) Jesus Maria, a plenary Indulgence. 3. Or calling thrice (either by mouth or in heart) upon the holy name of Jesus, a plenary Indulgence, granted by Pius 5. Gregory 13. Clement 8. 4. Or having a blessed Candle of the Confraternity in their hand, in honour of the Blessed Virgin Mary, at the time of their departure, a plenary Indulgence, granted by Adrian 6. and confirmed by Clement 7. 
Same Auth: p. 95.   
The Members of the Arch-Confraternity of St. Francis, called the Cord of the Passion, are made partakers of the like Privileges. Every one of this Brotherhood for saying the Crown of our Saviour, or the Crown of our Lady, containing 72 Pater's and Aves, with a Pater, and Ave for his Holiness, obtains a plenary Indulgence, and remission of all his sins. Who would desire pardon and salvation upon easier terms? I forbear to mention many other Fraternities, upon which the Popes of Rome have conferred the like Indulgences.  
Bernardine de Bust: tells us (as I find 
Answer to Jes. Chall: p: 489.  him cited by our most learned Primate of Ireland) that Pope Sixtus 4. granted an Indulgence of twelve thousand years for every time that a man in the state of grace (that is, having confessed and communicated) should repeat this short Orison or salutation of the Virgin: Hail most holy Mary the Mother of God, the Queen of heaven, the gate of Paradise, the Lady of the world. Thou art a singular and pure Virgin: thou didst conceive Christ without sin: thou didst bear the Creator and Saviour of the world, in whom I do not doubt. Deliver me from all evil, and pray for my sins. Amen.  
And in the Book of the hours of the Blessed Virgin secundum usum Sarum, we have several Prayers, to which are annexed Indulgences for several thousand years.  
To all them that before this Image of pity devoutly say 5 Pater Nosters, and 5 Aves, and a Credo, piteous beholding the Arms of Christ's Passion, are granted thirty two thousand seven hundred and fifty years of pardon.  
They that desire to see more (and cannot get the Book) let them peruse Dr. Stillingfleet (Papistarum Malleus and Wonders o● his Age,) his discourse concerning the Idolatry practised in the Church of Rome.  
And thus I have showed you how indulgent & complying the Principles & practices of the Roman Church are to men's several humours, and carnal inclinations.  
He that understands the natural consequence of these things, cannot wonder that the Church of Rome should have a numerous company of Proselytes, made up of (such as David's Army were) 
1 Sam: 22. 2.  Swearers, Drunkards etc. lose and licentious persons. Nay he may rather wonder that all wicked men in the world run not into the Romish Church; where they may live so merrily, and die so securely. Sir Walter Raleigh knew what he said, and he spoke truth when he said it, that were he to choose a Religion for licentious liberty, he would choose the Popish Religion. Certainly there's no Religion under Heaven so consonant and congruous to corrupted nature, to flesh and blood, as the Religion of the Church of Rome. And thus we have dispatched the fourth way or Method of Rome's advancement.    

CHAP: VII. Of Popish Signs, and Wonders, and lying Miracles.  
5. We come now to discourse of their feigned Miracles, by which they have endeavoured (and with great successR) to propagate their Doctrines. That this should be one of Antichrists Methods to deceive the Nations, and enlarge his Kingdom, is clear from the Apostles words 2 Thes: 2: 8, 9 And then shall that wicked be revealed, whom the Lord shall consume with the Spirit of his month, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan, with all power, and signs, and lying wonders. Where we may observe. 1. The time of Antichrists coming (for the Papists confess that the Apostle here speaketh of Antichrist▪) this was before explicated. 2. The manner of his coming, which is after the working of Satan with all power, and signs, and lying wonders; o● (as it is in the Original) Wonders of falsehood; not only in respect of their end, because they tend to confirm error; but in respect of their form too: wanting that which is an essential part of Miracles, properly so called.  
And that the Pope of Rome (the Antichrist) and his Factors have used this wile and Stratagem to propagate their Doctrines, is most notorious. As they confidently urge these feigned Miracles to prove the Roman Church to be a true Church, so to confirm and establish their new coined Doctrines, viz: Veneration of Images and sacred Relics, Invocation of Saints, Transubstantiation, the Sacrifice of the Mass, Purgatory, Papal Indulgences, Prayers for the dead etc.  
The second Nicent Council, which decreed that Images should be worshipped, bringeth pretty Stories to confirm this Constitution. Take one briefly thus: A certain 
Long: ●um: Concil: p: 389.  Christian leaving an Image of Christ behind him in the house, from which he re●●●ved; and a Je● succeeding him, having invited other Jews to dinner, one of them espied the Images which the other Jew affirmed he had not 〈◊〉 before: they ran with great fury and violence upon it, and pierced it in the side, out of which issued such a stream of blood, that they filled a great Water pot with it. Then they resolved (that they might see whether it had any virtue) to sprinkle sick persons therewith; this was done and they presently recovered. And in the life of Damascene we read, that his hand being cut off by the Saracens for his profession of the Christian faith, he praying before the Image of the Virgin Mary, and showing his hand cut off, fell asleep, and awaking, found his hand restored.  
Antony of Milan, proved Transubstantiation (to one that denied it) by the miraculous testimony of his hungry Beast, before which having set Corn and a consecrated Host, in the name and power of 
* Chamier Panstr: Tom 2. 678.  thy Creator (saith Antony) whom I now hold in my hands, I command thee that thou come presently in an humble manner, and give this host due reverence. He had no sooner spoken the words, but this devout Beast left the Corn, came to Antony, bowed the head, and bended the knee. And lest one Miracle be not sufficient to confirm you in the belief of such a fundamental Article, take one more, in short thus: A Woman's Bees not thriving, by the advice of a Neighbour, she steals a consecrated Wafer, and placeth it in one of her Hives, hoping it would drive away the disease, and bless their undertake. The devout Bees, in honour of such a Guest, fall to work, and w●th their honey-Combs make a pretty little Church with windows, a do●r, a Belfry, yea and an Altar too, upon which they laid the Host, and paid great reverence to it. A notable Argument for Transubstantiation.  
If they meet with any that scruple their Doctrine concerning Invocation of Saints, they w●ll rub up their memories and tell them some miraculous Stories, to prove 
Martinus Polonus lib: 4. p. 241.  it both lawful and profitable. Leo 1. Bishop of Rome, being under a strong temptation, and putting forth his hand to kiss a Woman, cut it off afterwards. Hereupon being unable to celebrate Mass, which the people than expected (for it was about Easter) he became an humble Suppliant to the Virgin Mary: Hereupon she presently appeared, b●ought his hand and restored it: and so all was well again. And if this miracle be not sufficient to gain your assent to this Doctrine, they have others more miraculous. They tell us (and we must not question the truth of it) that a little Bird being seized on by a greater, cried but out Ave Maria, and presently the great ravenous Bird fell down dead. And that a Parrot sporting herself out of a Cage, and being almost seized on by an Hawk, did but call upon St. Thomas a Becket, and the Hawk died immediately.  
If any question the power and virtue of the Sign of the Cross, they have innumerable Miracles, some of which they will produce for his satisfaction. Friar Theobald (as they tell us) by virtue of the sign of the Cross, walked upon the water over Tiber. Friar Andreas de Anania, who having some little Birds roasted at his own desire to stay his Appetite, yet upon better consideration, it went against his stomach todevour them: and being thus resolved, he makes but the Sign of the Cross, and presently they revived, and flew ●way. And St. Antony by the Sign of the Cross, turned an ugly Todd into a fat roasted Capon piping hot.  
If any doubt of the wonderful power 
* Spond: Epit: Anno. 1172. p. 1054.  of the Pope's Excommunication; Spondanus will tell them, that Dogs (though never so hungry) would not take bread from those four Knights that murdered Tho●as a Becket, so long as they were under the Pope's Anathema.  
And that the Relics of Saints are to 
† ●old: L●g: cited. by Cha●: tom: 2. p. 679.  be honoured, they prove by many Miracles. A certain Abbot desiring of the Abbess of Col●n the body of one of the eleven thousand Virgins, promised to put it in a golden Box: But not performing his promise, when they were at their Matins (many being present, beholding, and admiring) the Body of that Virgin came out of the Wooden Box (judging it too mean a lodging place) descended from the Altar, passed through the Choir, and returned to her Companions at Colen.  
If you doubt of the immaculate conception of the Virgin Mary they will tell you that Thomas Aquinas, who took much pains to clear up that point, was commended by her in these words Be●e de 〈◊〉 scripsisti Thoma.  
I will not mention any more of their New-coyned Doctrines, in confirmation of which many Miracles are produced. Thus do they endeavour to establish their Novel Doctrines by lying Wonders and Miracles: and great numbers of ignorant and superstitious persons have been deluded by this Method.  
Johannes Valentinus a Dominican by his Impostures in this kind obtained (Saith 
Cath: Orthod: Tom: 1. p. 374.  Rivet) a great name in Bononia and so deluded the Magistrates and people, that they looked upon him as come down from Heaven: they thought themselves happy if they could but touch the hem of his Garment. His Confederates by agreement swore that he had raised 18. persons from the dead, that he could cure all diseases, and cast out Devils etc. And by these Arts, before the cheat was discovered, he had got in one year twenty thousand pounds. And Tyrrel the Priest in his Confession, which he drew up in writing, ●aid, that within the compass of half a year in Queen Elizabeth's Reign (when all attempts against her sacred Person were defeated) by their cheating Exorcisms they prevailed upon 500, some say 5000 persons to embrace the the Roman Religion.  
That these Miracles, which they so much boast of, are not true, is most evident; because the Doctrines which they would confirm by them, are false: but God never puts forth his divine power in working Miracles to establish erroneous Doctrines; he never sets his Seal to a false Deed.  
That Story of the Lives of their Saints, which they call Legenda aurea, the golden Legend, is made up of lying prodigies, and prodigious Lies: So much is confessed by their own Doctors. Ludovicus Vives speaking of it saith, How unworthy both God and men is the Story of the Saints, I see no reason why it should be called the Golden Legend, being written by one that 
De corrupt: Art●●: lib. 2.  had an Iron face and leaden heart. And Chamier confirms it by the testimony of Canus: I do not excuse the Author of that Book entitled Speculum Exemplorum: nor of this History, which is called the golden Legend. In that thou mayest read monsters of Miracles more frequent than true miracles; and this was written by one that had neither prudence nor honesty. Panstrat: Cathol: Tom: 2. p. 677. And Espencaeus saith, that no Stable is so full of dung, as their Legends are full of Fables. 
In 1. Tim: digress: lib: 1. p: 224.   
Consider (as an Antidote against this temptation) that things may be done (which may seem to be real miracles in the judgement of the wisest man on earth) by men of corrupt hearts 7 Math: 22, 23. and of corrupt heads 24 Math: 24: and therefore we must not judge by the Miracles what Doctrine is true, but by the Doctrine what Miracles are true. 13 Deut: 1— 3.   

CHAP: VIII. Of Popish Lies and Slanders.  
6. I Now proceed to the last way or method of Rome's advancement, or which the Pope and his Agents use to propagate their Religion viz: impudent lies and slanders against their Adversaries, or who refuse to submit to the Conduct and government of the Roman Church. This Method Rome Pagan used for the extirpation of Christianity: and this Method Rome Christian hath used for the propagation of Popery.  
That Rome Heathen took this course to suppress the the growth, yea the being of Christianity, is very clear from Ecclesiastical History. When Nero that monster of men, had set Rome on fire, which burned nine days, to transfer the Odium of that impious act upon the Christians, he gave out that they had done it out of malice and revenge. And after wards the Heathen raised many malicious slanders against them, and laid to their charge most horrid crimes; as that they lived in incest: that in their night meetings, putting out the Candles, they mixed together in a filthy manner: that they killed their Children, and fed upon man's flesh: that they kept the Feasts of Thyestes, and committed the incest of Oedipus: that they were guilty of Sacrilege and Sedition, and Rebellion, and worshipped the head of an Ass. In Athens there was a Conjurer which made an Image of Jupiter, that uttered these words, Jupiter commands the Christians to be banished out of this City, because they are enemies to him. Harlot's also were suborned to swear that formerly they had been Christians, and so were privy to the wickedness and impiety which they committed amongst themselves at their Sabbath-meetings. 
Vid: Tertul: Apol: c. 7. 9 etc.  These and many more such like calumnies we meet w●th in Eusebius, and other Ecclesiastical Hystorians; by which the hearts of the Common people were set against Christianity, and the Emperors and other inferior Governors incensed against the Professors of it. The truth of this appears by an Epistle which the Christians in France writ to the Brethren in Asia, and Phrygia recorded by Eusebius: They feigned against us (speaking of the Heathen) and reported that we used feast 
Eccles: Hyst lib: 5. cap. 1  of Thyestes, and the in●est of Oedipus, with many other Crimes, which may neither with piety be thought upon, nor with modesty be uttered, nor without impiety believed: And these things being bruited abroad, every body was moved and incensed against us. Then was that saying of our Saviour's fulfilled viz: The time will come, when as every one that slayeth you, shall think that therein he doth God good Service. Then suffered the holy Martyrs such torments as no tongue can express. Great was the rage both of people and Precedents against us etc. To this I could add many more proofs out of Eusebius: but that is needless.  
And that the Pope of Rome and his Factors have observed the same Method to propagate their Doctrines, is most notorious. How have they loaden with Calumnies and false accusations the Enemies of their Church, especially those of the reformed Religion. They charge us Protestants with infidelity, cruelty, impiety, and what not.  
1. With infidelity; that we  the Existence of God, the Divinity and Humanity of Christ, the immortality of the soul, the resurrection of the dead, and all the Articles of the Christian Religion.  
2. With cruelty. How have they aggravated 
Sands: p. 98.  our proceed here in England against their rebellious Priests, and Complices in Queen Elizabeth's time, to the height of Nero's, and Dioclesian's Perfecutions, and the Sufferers of their side in merits of cause, in extremity of torments; & in patience & constancy to the renowned Martyrs of that hercical age. Of this Subject they have published a great Volume compiled with great industry (many passages being illustrated with pictures) and approved by Authority; in short, there's nothing wanting but truth and honesty.  
3. With impiety; that all manner of Crimes are committed and countenanced amongst us. Bellarmine saith that there are many wicked men among the Roman Catholics, but not one good man among the Lutheran Heretics. Their Friars raised and published many foul slanders against the Waldenses, as that they were Sorcerers Buggers etc. that when they assembled together in the nighttime, their Pastors commanded the light● to be put out, saying, Qui potest capere, capiat, whereupon they committed abominable Incests, the Son with his Mother, the Brother with his Sister, the Father with his daughter etc. They tell the people both in Pulpit and private Conferences, (saith Sands) that the Lutherans and Calvinists are blasphemers of God and 
p. 118. etc.  all his Saints, that they abolish the Sacraments; that they raze or rob Churches, and convert them into Stables; that there is no kind of villainy which is not currant among them; that in England they have neither Churches, nor form of Religion, nor serve God any way; that the English since their apostasy from the Roman Church are become so barbarous, that their Soldiers are very Cannibals, and eat young Children. But upon Geneva they are most severe, affirming that it is a professed Sanctuary of all impiety, giving entertainment to all the Rogues, Traitors, and Rebels of other Countries. This was so confidently reported in Italy (saith the forecited Author) that some Friars, having rob their Converts of their Church-plate, and Repositonies', they brought them in triumph to Geneva: but contrary to their expectation they were forthwith advanced to the Gibbet for their labour; which usage caused them to complain of their false information. And in Spain also was this report so firmly believed, that a Spanish Gallant, who carried a mint about him, repaired thither to have stamps made him for the coining of Pistolets. Being apprehended, his defence was, that he understood their City was free, & gave receipt to all offenders. It was answered, that they received all offenders, but punished their offences. A distinction which the grave Donne had not heard of before, & the learning of it than cost him no less than his life.  
And that these calumnies might with more ease be credited by the Vulgar, they confidently report the great Promoters of the Reformation (as we Heretics call it) viz: Luther, Calvin, Beza etc. to be men of lose principles and licentious practices.  
Bellarmine affirmeth of Luther, that he justifies the Arrians, and saith, they did very well in expelling the word (Homoousion) being a word that his soul hated. Praefat: disp: de Christo. Again, That faith except it be without (even the least) good works, doth not justify, and is not faith. Bellar: de Justific: lib: 1. cap. 12. Luther averreth that the ten Commandments belong not to us; for God did not lead us, but the Jews out of Egypt. And how can a man prepare himself to good; seeing it is not in his power to make his ways evil. For God worketh the wicked work of the wicked. marquis of Worcester. And concerning his death Thyraeus the Jesuit tells us this Story: That the same day that Luther died, there was at Gheola a Town in Brabant many persons possessed of devils, that waited on their St. Dimna for deliverance, and were all that day delivered; but the next day they were all possessed again: whereupon the Exorcist asked the devils where they had been the day before; and they answered, that they were commanded by their Prince to be at the funeral of their fellow Labourer Luther. And for proof of this, Luther's own Servant that was with him at his death, looking out at the window, did more than once to his great terror, see a company of ugly sp●rits leaping and dancing without etc. De Daemonaicis cap. 8. pag: 16.  
And Calvin they charge with these blasphemous passages: That God is the Author of all the evil that's done in the world: That in the death of Christ occurs a spectacle full of desperation. Marq: That Christ despaired upon the Cross, and was damned. Bellar: de Christi Anima lib: 4. c. 8. And de Notis Eccles: lib: 4. cap: 17. he saith, that Calvin was eaten up of worms, even as Antiochus, Herod, and Maximinus. And then adds, that he died cursing and blaspheming.  
Of Beza they writ that a little before 
Sands. p. 101.  his death, he had in full Senate at Geneva recanted his Religion, exhorting them, if they had any care to save their souls, to seek reconciliation with the Roman Church, and to send for some Jesuits to instruct them.  
Zuinglius affirms (saith the marquis) that these say, and such like, if thou wilt enter into life, keep the Commandments etc. are superfluous, and Hyperbolical: That when we commit adultery, or murder it is the work of God, being the mover, the author or inciter etc. God moveth the Thief to kill— he is forced to sin etc.  
Some of these, and many more of the like nature (which I have not time to mention) you may find in the marquis of Worcester's papers to King Charles 1. all which are fully detected by our learned Mr. Cartwright in the second part of his Cer●am●n Religiosum. And thus we have dispatched the first thing propounded; showed you by what Arts and Polic●es the Whore of Babylon hath advanced herself, and deluded the Nations. And who ever considers the nature of them, how contrariant they are to all Laws both Divine and humane, and what dreadful menaces are annexed to them in sacred Writ,, cannot doubt of the truth of this Proposition (which was the second thing propounded) viz: That the ways and methods which Rome Papal hath used to advance herself, and propagate her Doctrines, will bring inevitable ruin, and destruction upon her.   

CHAP. IX. Some practical Inferences from the foregoing Discourse.  
ARe these the Ways and Methods which the Pope and his Factors have used to propagate their doctrines?  
1. Here than we may see how it comes to pass that the Church of Rome hath such a numerous company of Proselytes. There was never Government framed by the wit of man more powerful to attain it● designed ends, than that of Rome; never any either more wisely contrived, ●● more diligently observed; insomuch that but for the natural weakness of falsehood and dishonesty, their external means were sufficient to prevail upon the whole world to submit unto it. Whatsoever either wealth can sway with the lovers, or voluntary poverty w●th the despisers of the world; what honour with the ambitious, or obedience with the humble; what great employments with active spirits, or perpetual quiet with restive bodies; what satisfaction the pleasant nature can take in sports and pastimes, or the austere mind in discipline and rigour; what love either Chastity can raise in the pure, or voluptuousness in the dissolute; what change of vow; with the rash, or of Estate with the inconstant; what pardons with the guilty, or supplies with the indigent; what Miracles with the Credulous, and Visions with the Fantastical; what glorious shows with the Vulgar, and multitude of Ceremonies with the superstitious; in short, whatsoever is congruent and complacential to the various tempers and dispositions of men, is to be found in the Church of Rome.  
To conclude, never was there a Polity or Government in the world so strangely compacted of infinite contrarieties, all tending to entertain and gratify the several humours of men; and by Consequence more powerful to attain the ends of its institution.  
2. Let us then thankfully acknowledge the infinite goodness and mercy of God in our signal deliverances from their Plots and Conspiracies, especially that of this day. I know the anniversary remembrance of this eminent Deliverance troubles our Adversaries of Rome: they love not to hear of their impious designs, when not crowned with success. Some Romanists would gladly have the world believe it to be a m●er cheat, only a Trick of Salisbury, then Secretary of State; and for proof they very gravely tell us this Story, That one lurking under the Council-Table (and upon what jealousy came he there?) concealed by the long Carpet, heard much of the Contrivance. A Tal● so ridiculous, that to endeavour its confutation, would argue one more impertinent, than the Tale-teller. If this were a Cheat, and known so to be, would no● Father Parsons, and others have vapoured w●th ●t all the world over? Would they have concealed such a thing, that would have cleared up their innocency, and cast so much filth and dirt upon us? No man (who ha●h seen their Writings) can imagine that they were such Friends to us, and such Enemies to their own C●use and Credit.  
That there really was such a Plot, cannot be denied till all Histories be purged.  
And that it was approved and promoted not only by a few inconsiderable persons (as others suggest) is not less evident. Sir William Stanley, Sir Edmund Bainham, Father Parson's Rector of the English College in Rome, William B●ldwin the Leg●er Jesuit in Flanders, Arhur Crefwell Legier for their cause in Spain, Hugh Owen with many others beyond the Seas were acquainted with this bloody design, and highly commended it. Nay some of these solicited the King of Spain to have an Army in readiness at the waterside to waft over into England, when notice should be given of that fatal blow.  
In May 1605. (the Romanists having made an Insurrection in Wales) Father Garnet writ a letter to the Pope, that a command might come from his Holiness, or from Aquavica General of the Jesuits, to prevent all commotions of the Catholics here in England, that we might be lulled asleep by their dissembled quietness and conformity. This request was granted; though his other viz: to have it enjoined upon Censures, was denied, lest it might be an impediment to that grand design. Peruse the Relation of the whole proceed against those barbarous Traitors, where you will find all this, and much more confessed by them.  
Again, that the Pope was privy to this 
●. Andrews Respons: ad Apol: Bellarm: c. 5. p. 11●.  Plot, and approved of it, is clear from the voluntary Confession of a Jesuit, who affirmed, that three Bulls were sent from Rome upon this occasion; and should have been published in three of the chiefest places of England, had their design succeeded: but that failing, they were suppressed.  
That the remembrance of this great deliverance may more affect us, let us consider it with all its adjuncts and circumstances. We say that in Morals, the Circumstance is more than the substance: So many times in deliverances, the adjuncts may be more than the matter. The cutting of a Stone may be more precious than the stone itself; and the stamp and workmanship of more value than the Metal. I cannot say so here; but doubtless these two Adjuncts viz: freeness and fullness, do add much to the glory of it.  
1. Observe how freely we were delivered from the bloody complotments of our Roman Adversaries. Many signal deliverances hath God wrought for his Church in former Ages, but was there ever any so free as this? God delivered his Church from the barbarous conspiracy of Haman: but what prayers, and tears, and fastings did it cost Esther, and Mordecai, and the Jews ere they could obtain it? 4 Esth: 16. But this deliverance came not upon the wings of our prayers, but God's free mercy; we were ignorant of our danger, and therefore could not make Deliverance the Subject of our prayers. Masses were said in Rome for the good success of the Catholic Design, but no prayers were made in England for our deliverance from it: and yet delivered. In a word, we were delivered, before we sought deliverance.  
2. Observe how fully we were delivered. The Plot was laid for a full destruction, to cut off the King, Queen, and their hopeful Issue, our honourable Nobility, our reverend Clergies, our grave and learned Judges, the flower of our Gentry, yea the Protestant Religion. No Country, nor Age ever brought forth such a Monster of Treason; saith Thuanus, speaking of the Powder-Plot. Histor: lib: 135. p. 1215. No stroke so mortal as that of a Thunderbolt, no hatred so cruel as that which fetcheth its pretences from Heaven. The loss of a particular person is ofttimes, but like the putting out of a Candle, which brings only darkness to a room: but the ruin of a State, is like the Eclipse of the Sun, which brings a detriment to the whole Hemisphere.  
And observe how fully God defeated their bloody design: there was not the least hurt done. This deliverance was like that of the three Children in the fiery furnace 3 Dan: 27, There was not so much as an hair of their head singed, neither were their ●oats changed, nor the smell of fire had passed on them. Or like that of Jerusalem from the fury of Sen●cherib, who coming up against that City full of pride and rage, intended nothing less than the utter ruin and destruction of it: but faith God, he shall not shoot an arrow there. Even thus were we delivered.  
O let us be for ever thankful for this free and full, this eminent and glorious deliverance! not only verbally, but really; with our lips, and in our lives. It is observable that the Israelites gracious deliverance out of Egypt is made the Preface to the ten Commandments. Holiness of life is the life of thankfulness.  
How apt we are to fail in the performance of this duty is too evident both from sacred Writ▪ and daily experience. How did Gods own people abuse signal and transcendent mercies? not only by entertaining low and mean thoughts of them, but even by sinning against the Author of them. Can there be a greater wickedness, than for a Pensioner of the Court who receives an ample Stipend from the King, to lay it out in buying poison to destroy him, or in raising, rebellion to dethrone him? And what is it that such men do less, who abuse the mercies of God to the service of their lusts: and turn them, as Israel did the Jewels of the Egyptians, which God had given them, into a cursed Idol, before which bowed and worshipped?  
Such a foul sin it is, that it were to be wished, that no example could ever be produced of it; or that it had been confined to the generations that are long since past: that Jesurun had been the last, that waxed fat and kicked. 32 Deut. 15. or that the Prophet had made the last complaint, that God's Corn, and Wine, and Oil, and Silver, and Gold were employed in the Service of Baal. His: 2. 8. But alas it's a sin that lives to this day; a sin that England is deeply guilty of. If we compare this Land with other Nations and Churches, we shall find our Portion to be like that of the First born, double to what any of our Brethren in other Kingdoms have enjoyed. What blessing is it, that deserves to be styled matchless, transcendent, glorious, which God hath not conferred upon us? If Peace be it, we have had it; if Plenty, we have had it; if Victory, we have had it; if the Gospel, we have have had it. Our implacable Enemies of Rome have attempted all ways, that wit or malice could invent, to deprive us of what is, and aught to be most dear unto us, and bring upon us the heavy Yoke of Popish Tyranny and Superstitions, which neither we, nor our Fathers were able to bear.  
If cursing could have done it, what a miserable and forlorn People had we been at this day? How often hath Balack sent to Balaam, come curse Israel, come defy England? and how often hath that Balaam cursed our Israel. We have heard of his anniversary anathemas, wherein this Church and State have been struck with the thunder and lightning of his Papal curse. But the curse causeless (saith Solomon) shall not come. And we may say to England, as Moses did to Israel concerning Balaams' curse. Deut: 23. 5. Nevertheless, the Lord thy God would not hearken unto Balaam: but the Lord thy God turned the curse into a blessing unto thee, because the Lord thy God loved thee.  
And if power and policy could have done it, we had been a wretched and ruin'd people long ago; witness the Spanish Armado, and the Gun-powder-Plot. These Archers of Rome have sorely grieved us, and shot at us, and hated us. But our Bow hath abode in strength, and the arms of our hands have been made strong, by the hands of the mighty God of Jacob. Gen: 49: 23, 24.  
O but how sadly have we abused these signal mercies and deliverances! How is that mercy of mercies slighted by us, nay a burden to us, which should be prized above all the endearments of this world, I mean, the Gospel of salvation? How have we wasted these mercies, as the Prodigal did his Portion, upon our lusts and filthiness? we have strengthened our hands by them in rebellion against the Author of them. Not only the banks of Religion, but Cavility too are broken down. Whereas 'tis usually said, that ill manners produce good laws, we have reversed the Aphorism, and the good precepts of our Religion have introduced the most corrupt manners. Our holy Faith which, like a foundation should support good works, hath like a Gulf swallowed them up. And so universal a depravation is there amongst us, that we have scorce any thing left to distinguish us from the most barbarous people, but a better ●ame and worse vices. How many give no other demonstration of their belief of a Deity, than their Oaths and blasphemies? and in stead of calling unto mercy to save them, their ordinary prayer is, God damn them. How many think it a ●iece of gallantry to scoff at Religion, ●●oll upon God, and make sport with his laws? In aword, how many think it an argument of judgement to be above the follies of Conscience, and the height of courage to defy Heaven, and outdare the Almighty? O tell it not in Gath, nor publish it in the streets of A●kelon, that a people, whom God hath so signally owned, and miraculously delivered, should thus requite the Lord.  
How justly may we expect some remarkable judgements as the product of these monstrous impieties? and that if we consider, that sins against mercy are committed against a darling attribute of God, which of all others he most delights to reveal, and make known to the Sons of men, Now the more any sin is injurious to this attribute of mercy, the more black it must needs be. No darkness is more formidable, than that of an Eclipse, which assaults the very Vessels of light; no taste more unsavoury, than that of sweet things, when corrupted: even so no sin more hideous, than that which would darken the brightness of God's love, and corrupt the sweetness of his mercy; and therefore none more provoking to wrath and jealousy.  
To conclude, let us not frantically defy that omnipotency, which we are not able to resist, nor despise that goodness which is our only refuge: but since it hath pleased God in wrath to remember mercy, let us transcribe his Copy, and be as kind to ourselves, as he hath been to us. O that we may take pattern from Niniveh, cry, and cry mightily unto God, join humiliation to our prayers, and reformation to both. And could we be persuaded to do this with the same sincerity and universality, we might hope with the same success. Would all who have brought their firebrands, bring also their tears, it might secure us such a tranquillity here, as may calmly convoy us to that impassable state, where all tears shall be wiped from our eyes. And so much for the second Inference.  
3. Think not then of an accommodation with the Church of Rome. It hath been the desire of many, and the endeavour of some to work a reconciliation betwixt our Church and that of Rome: these have attempted an impossibility. No communion between light and darkness, truth and falsehood, Christ and Antichrist. The North and South Poles may sooner meet, than an accommodation with the Church of Rome be effected. Come out of Babylon is the voice from Heaven; come out in affection, ●nd come out in person: separate far from them. Say with Jacob Gen: 49. 6, 7. O my soul come not thou into their secret: unto their assembly, mine honour, be not thou united. Cursed be their Principles for they are Damnable, and their Practices for they are cruel.  
4. Much less than think of returning to Rome. Stand fast in that truly Ancient, Catholic, and Apostolic Faith, which you have received. This Exhortation cannot be adjudged unnecessary, if we consider that Rome's Factors, the great Whores Panders are crafty and subtle to seduce men to their Religion. See how the Spirit of God describes them, 9 Rev: 1, 2. etc. The Papists confess that here by the Star fallen from heaven is meant the Master of some error and heresy, and by the Locusts that arise out of the earth, the Teachers of these heresies.  
This Star (saith our learned King James in his Paraphrase on Revel:) is the Pope of Rome: and the Locusts that infect the air, are Monks, Friars, Jesuits etc. They have Crowns of gold, the the faces of men, and hair like Women: all alluring, enticing, and tempting. And that you may stand fast in the truth, and not be seduced to Popery, I wi●● commend to you (passing by many others) these two directions.  
1. Do not nourish any known sin. The Jewel of faith can never be kept in a cracked Cabinet, a crazy Conscience He who puts away a good conscience, concerning faith will soon make shipwreck. 1 Tim: 1. 19 Profane Gospelers become a prey to those that go abirding for souls with their corrupt Doctrines. 2 Thes: 2. 10, 11. The Apostle here describes the persons that shall be seduced by Antichrist: they are such as walk after their lusts, and will not receive the love of the truth. These like the out-setting Deer are shot, while they within the Pale are safe.  
2. Read the Scriptures carefully and constantly. It was the Speech of a dying Archbishop of this place to his Chaplain, that in all the word of God, he could not find the least ground for Popery. And so much, ●●y more is confessed by certain Bishops in Bononia in their Letter of Advice to the Pope concerning the establishment of the 
pag: 6.  Roman Church: last (which amongst the counsels and directions given to your Holiness at this time, is chiefest and most weighty) the greatest care and diligence must be used, that as little of the Gospel as may be (especially in the Vulgar Tongue) be read in these Cities which are within your Dominions. Let that little suffice, which is wont to be read in the Mass: and more than that let no mortal be allowed to read. For so long as men were content with that little, your affairs succeeded according to desire; but quite otherways since so much of the Scriptures was publicly read. In short this is the Book, which above all others, hath raised these storms and tempests. And truly, if any one read that Book viz: the Scriptures, and observe the customs & practices of our Church, will see that there is no agreement betwixt them, and that the Doctrine which we preach is altogether different from, and sometimes contrary to that contained in the Bible.  
This Letter or Epistle was first discovered by Vergerius, after the death of Pope Paulus 3. saith Crashaw: and Wolfius gives us a large account of it, Lection: Memorab: Tom: 2. p. 549.  
Carefully and conscientiously observe these directions, and I doubt not but you will be preserved from, or enabled to overcome all temptations to Popery. I will conclude with one of the Collects appointed for this day.  
O LORD, Who didst this day discover the snares of death that were said for us, and didst wonderfully deliver us from the same; Be thou still our mighty Protector, and scatter our Enemies that delight in blood. Infatuate and defeat their counsels, abate their pride, assuage their malice, and confound their devices. Strengthen the hands of our gracious King Charles, and all that are put in authority under him, with judgement and justice, to cut off all such workers of iniquity, as turn religion into rebellion, and faith into faction; that then may never prevail against us, or triumph in the ruin of thy Church among us: But that our gracious Sovereign and his Realms, being preserved in thy true Religion, and by thy merciful goodness protected in the same, we may all duly serve thee, and give thee thanks in thy holy Congregation, through jesus Christ our Lord. Amen.   
FINIS.