POPERY: OR, THE Principles & Positions Approved by the CHURCH OF ROME (When Really Believed and Practised) Are very Dangerous to all; and to Protestant Kings and Supreme Powers, more especially Pernicious: And Inconsistent with that Loyalty, which (by the Law of NATURE and SCRIPTURE) is Indispensably due to SUPREME POWERS.  
In a LETTER to a Person of Honour; By T. Ld Bishop of LINCOLN.  Rev. 18. 4. Jer. 15. 6. 
Come out of her my people, lest ye be partakers of her Sins and Plagues.  
In the SAVOY: Printed by Tho. Newcomb, for James Collins in the Temple-passage from Essex-street. MDCLXXIX.   

FOR MY Honoured Friend L. N. P.  
SIR,  
I Received and read your Letter, and this comes to (bring my humble Service, and) tell you so. In your Letter you tell me, First, Of an Inhuman and Bloody Design and Popish Plot, a Traitorous and Roman-Catholick Conspiracy (as you call it) against the Sacred Person and Life of our Gracious KING, (whom GOD preserve) and many more (by them) designed for Ruin, and for the Subversion of the true Religion Established by Law, and introducing Papal Tyranny, Superstition and Idolatry. A Design not only Unchristian, but Inhuman and Barbarous; beyond all examples of Turkish or Pagan Cruelty; nor has it (in any story) any parallel Impiety; unless perhaps, that Bloody 
a Nuptiae Parisinae & Laniena Protestantium in Gallia, Anno 1572. Vide Thuanum, ad dictum Annum.  French Massacre, or the Gun-powder-Treason; all contrived and carried on, by Men of the same desperate Principles, and (though with the blood and ruin of many thousand innocent persons) to advance the Papal Interest. Secondly, You say, That the Popish Party decry this Impious Conspiracy, as a State-Trick (without truth or reality) to make Catholics (as they commonly miscall themselves) odious to the People, and this whole Nation. This I believe (and know) they do. As their Plots and Conspiracies, so their Impudence to deny or lessen them, (when discovered) is monstrous, and (were not their Persons and Principles known) incredible. So they did, (where, and when they durst) and still do 
b In an Almanac commonly sold, since His Majesty's Happy Return; called, Calendarium Catholicum; the Gun-powder-Treason is called, Cecil's Contrivance. It was printed 1662.  call the Gun-powder-Treason, A State-Design, to make them (though they were innocent) seem guilty, and Criminals. Thirdly, Lastly, you say, that several Papists tell you, (in excuse of Popery, and their Party) That if indeed there be such a Plot and Conspiracy, (as is pretended) yet it is the only fault of those persons concerned in it, not of Popery, or their Religion; the Principles and Doctrine of their Church, giving no ground or encouragement to such impious and Anti-Monarchical practices. This I believe too; because I find them making the same Apology for themselves, to take off the guilt of the Gun-powder-Treason. For (without all truth or modesty) they tell us in Print; 
c The aforesaid Popish Calendarium Catholicum, or Catholic Almanac, at the end of it, about holidays set apart by Act of Parliament.  That the Gun-powder-Treason was MORE THAN SUSPECTED, to be the CONTRIVANCE of Cecil, the great Politician, TO RENDER CATHOLICS ODIOUS; and that there were but VERY FEW of that Religion, (AND THOSE DESPERADOES TOO) detected of it, etc. All 
d And yet Ribadaneira▪ Bzovius, etc. reckon those Gunpowder Traitors amongst the eminent Martyrs for their Church and Religion; as you shall see anon. And Father Parsons calls Garnet (Executed for High Treason, and the Gunpowder Conspiracy) .......... An Innocent Man, who suffered Unjustly; that he lived a SAINT'S Life, and accomplished the same with an HAPPY DEATH, dying in DEFENCE of JUSTICE. In his Book against the Oath of Allegiance; called, A Discussion of the Answer of Dr. William Barlow, etc. p. 22, 23.  sober Catholics detesting that, and all such Conspiracies.  
Now these things premised, you desire to know of me, whether I think these their Allegations and Apologies true; or if I think them untrue and insignificant (as you may be sure I do) that I would give you some reasons why I do so. In obedience therefore to your command, and to satisfy that Obligation that lies upon me (so far as I am able) to Vindicate Truth, and my Mother the Church of England; (though I have little time, and few Books here (being absent from my own) save what I borrow of friends) I shall endeavour to say something, which may (I hope) be pertinent, towards the conviction of our Adversaries, and your satisfaction. And here, I shall plainly set down,  

I. The Position I undertake to make good.  
II. The Proofs and Reasons of it.   
I. The Position is this ...... The Doctrine and Principles of Popery, owned by the Church of Rome (when believed and practised) are not only dangerous, but pernicious to Kings, (especially to those who are Protestant's) prejudicial to the just rights of Monarchy, and inconsistent with that Loyalty, which (by the Laws of Nature and Scripture) is due to them; and particularly to our Kings, by the established and known Laws of England, made anciently, even by Popish Kings and Parliaments, against Papal Usurpations, and Anti-Monarchical Practices. And here (because it is impossible distinctly to show, how Popish Principles are dangerous to our Kings, and prejudicial to their Just Rights, and Royal Prerogative; unless we first know, what that Prerogative, and those Rights are) I shall inquire,  

1. What the Jura Coronae, the Rights and Prerogatives of the Imperial Crown of England are, as to our present concern.  
2. How Popish Doctrines and Principles, may be dangerous, or pernicious to them.   
1. For the First; That England is a Monarchy, the Crown Imperial, and our Kings SUPREME Governors, and SOLE SUPREME Governors of this Realm, and all other their Dominions, will (I believe, I am sure it should) be granted; seeing our Authentic Laws and Statutes do so expressly, and so often say it. In our Oath of Supremacy we Swear, that the King is, the ONLY SUPREME Governor. SUPREME, so none (not the Pope) above Him: and ONLY SUPREME; so none coordinate, or equal to Him. So that by our known Laws, our King is, Solo Deo minor, invested with such a Supremacy, as excludes both Pope and People (and all the World, God Almighty only excepted, by whom King's Reign) from having any Power, Jurisdiction, or Authority over Him. For this Sovereignty and Supremacy belonging to our Kings, and the Imperial Crown of England is asserted, not only by the Statutes of 
e Vid. Stat. 1. Eliz. cap. 1. 5. Eliz. cap. 1. & 13. Eliz. cap. 2.  Q. Elizabeth, 
f Vid. 1. Jac. cap. 7. & 3. Jac. cap. 4.  King James, and 
g Vid. 12. Car. 2. cap. 30. In the Preamble.  Charles' the Second, (Protestant Princes) but even those Statutes made by Popish Princes and Parliaments, declare the same: I instance only in 
h Statut. 16. Rich. 2. cap. 5.  Richard the Second, 
i Statut. 24. Hen. 8. cap. 12. & 25. Hen. 8. cap. 19 & 37. Hen. 8. cap. 17. & 26. Hen. 8. cap. 1.  Henry the Eighth, and 
k Parliamentum secundum 2. Mariae, cap. 1.  Q. Mary; (though all the Statutes of Provisors, were pertinent to this purpose.) That Richard the Second and His Parliament were roman-catholics, is manifest; and it is as certain, That Henry the Eighth and His Parliaments (when the Statutes cited were made) were so too. For 'tis evident, that those Statutes were made Anno. 24. and Anno. 25. Hen. 8. that is, Anno. Dom. 1532. and 1533. when neither He, nor His Adherents, were Excommunicate, but actual Members of the Roman Church then, and for some years after. For though Pope Paul the Third was angry, and about it, Anno. 1535. yet he did not actually Excommunicate him or his Adherents, before the year 
l The Bull by which Hen. 8. was Excommunicate, was Dat. Romae 16. Cal. Januarii▪ Pauli Papae 3. Anno 5. Vid. Bullarium Cherubini, Tom. 1. pag. 704 Edit. Lugduni. 1655.  1538. which was six years after Henry the Eighth, and His Popish Parliament had Vindicated the Rights of the Imperial Crown of England, against the irrational and unjust Pretences and Usurpations of the Pope; and declared, that the Supremacy (both in Ecclesiastical and Civil Things) ever did (de Jure) belong to the Imperial Crown of England, not to the Pope's Mitre: He having no more to do in England, (Jure proprio, or by any Law of God or Man) than Henry the Eighth in Italy. And that Parliament of Queen Mary, (cited in the Margin) although a Popish Parliament, yet declares fully for the Queen's Supremacy, (which, to some may seem strange) for that Act expressly says, 1. That the IMPERIAL CROWN of this Realm, with all its Prerogatives, Jurisdictions, etc. was descended to the Queen. 2. That she was the SOVEREIGN and SUPREME Governor of all Her Dominions, in AS FULL, LARGE, and AMPLE MANNER, AS ANY OF HER PROGENITORS, (therefore in as ample a manner as Her Father Henry the Eighth.) 3. That by the MOST ANCIENT LAWS of this Realm, the punishment of ALL OFFENDERS, against the Regality and Laws of this Realm, belonged to the King, etc. So that even a Popish Parliament acknowledges and declares, the Kings of England possessed of such a Supremacy, over all Persons, and that by our MOST ANCIENT Laws, that He may punish ALL OFFENDERS (Clergy or Laity) against the Laws, and His Regality. (How contradictory to this, the Trent Council and the Doctrine of the Roman Church is, you shall see anon.) But for the Supremacy of the Kings of England, (according to our Ancient and Later Laws, I refer you to the 
m Vid. Coke's Reports, Part. 5. de Jure Regis Ecclesiastico; and Calvin's Case, 7. Report; Sir John Davis his Reports, in the Case of Praemunire, etc.  Learned in those Laws; who will give you a clear Declaration of this Supremacy, and a just Vindication of it, from those impertinent (and seditious) Objections brought against it by some, who, enslaved to Rome, have cast off Loyalty to their King, and Love to their Country.  
And lastly, As for the Supremacy of Kings, (so far as it concerns the Laws of God, (Natural or Positive) and Divines to determine it) I refer you to the Answers of the 
n Vid. Literas Acad. Oxon. Hen. 8. Dat. 27. Jul. 1534.  University of Oxon, to a Letter of Henry the Eighth, requiring their Judgement in that Point: To the 
o Art. Ed. 6. 1552. Art. 36.  Articles of Edward the Sixth; Of Queen 
p Art. 5. Eliz. 1562. Art. 37.  Elizabeth; The Articles 
q Articuli Hiberniae, 1615. Sect. 57  of Ireland; The 
r Editae 1559. in calce post Injunctionem, 53.  Injunctions of Elizabeth; The 
s Canon's, 1603. Can. 1. 2.  Canons of 1. Jacobi; And the 
t Can. 1640. Can. 1. etc.  Canons (sub Carolo Martyr) 1640. (besides the Writings of many particular Learned Men:) In which you may see the Judgement of the Church of England, concerning Supremacy, and the Loyalty due to our King, clearly and fully expressed; and (in the late unhappy Rebellion) more truly professed and practised by Her Sons, than Papist, Presbyter, or Fanatique, (though some of them vainly brag of their Loyalty) can, with any just reason pretend to. If you desire further satisfaction and evidence, for the Supremacy of Kings, (particularly of our Kings, and the Roman Emperors) even in Ecclesiastical Matters; you know, and (at your leisure) may consult, the Collections of our 
u See our Saxon Laws by Mr. Lambert, Spelman Concil. Tom. 7. Whelogus, etc.  Saxon, and the 
w Vid. Cod. Theodosianum, cum Doctiss. Gothofred. Notis, & Cod. & Novellas Constitut. Justiniani.  Imperial Laws; where you may have sufficient and abundant evidence, that (as to matter of Fact, never questioned in those days) those Emperors and Kings, made many Laws and Constitutions, in Ecclesiastical Matters, (which concerned the Church) as well as Civil, (which concerned the State.) And (if you desire it) I can show you, an Original MS. (agreed upon, and approved by the Convocations of both Provinces, (Canterbury and York) and subscribed by both Archbishops, and several of each Province) wherein it is clearly shown, (so far as Scripture, and other Records of those times mention them) that Kings (from the beginning of the World, till our Blessed Saviour's time) did, and de Jure, might exercise an Ecclesiastical, as well as Civil Jurisdiction and Supremacy; especially the Kings of the Jews, his own People; which Monarchy was of Gods own (and particularly Divine) Institution. These things premised, I come now to show you, (in the second place) how dangerous, and (when, and where they have power to put them in execution) how pernicious Popish Principles are, to the Persons of Kings, and their just Rights and Prerogatives. And here, I say,  
1. That many of their Popish Principles, and generally approved and received Doctrines, are not only dangerous, but destructive to, and inconsistent with the just Sovereignty and Supremacy of Kings. Because they generally say, and (in a thousand Books writ to that purpose) industriously endeavour to prove it, That all Kings and Emperors, are so far from being Supreme, that they are Subject to the Pope, as to their Superior Lord, to whom they owe Service and Fidelity. That this may appear, consider,  
1. The Emperor, 
x Caesar, ut primùm Pontificem videt, illum DETECTO CAPITE, genu TERRAM TANGENS VENERATUR: & iterum cum appropinquet ad gradus sedis Papae, genu flect it; ac demum cum ad Pontificis pedes pervener●t, illos DEVOTE osculatur: Sacrarum Ceremon. Sanctae Rom. Ecclesiae, Lib. 1. Tit. 5. pag. 22. Col. 3. Edit. onis Rom. Anno 1560.  when he comes into the Pope's presence, as soon as ever he sees him, he must (His Hat off, and bareheaded) bow, till his Knee touch the ground, and worship the Pope; and coming nearer, must bow again; and when he comes to the Pope, he must how a third time, and DEVOUTLY Kiss the Pope's Foot. The Emperor must WORSHIP the Pope, with the Incurvations, or bowings of Body, even to the ground; and then (bareheaded, and on his Knees) DEVOUTLY Kiss the Pope's Foot. Execrable and prodigious Pride! The Pope (without all truth or probability) vainly and ridiculously, only pretends to be Christ's Vicar, and so, (if it were true) is less than his Master; and yet our blessed Saviour never required, nor had such Adorations, Incurvations, or Kiss of his Toe, of any, much less of Kings or Emperors. Nor would any Man require such, but the 
y 2 Thess. 2. Vers. 3, 4.  Man of Sin; who exalts himself (takes that greatness which God never gave him) above all that is called God, or worshipped: That is, above all Kings and Emperors. Well, but does not the Pope (in this Case) show some respect and civility to the Emperor? Does he not uncover his head, or bow his body, etc. No; for the same Authentic Book, of the SACRED Ceremonies, of the HOLY Roman Church, tells us 
z Pontifex Romanus NEMINI omnino mortalium, reverentiam facit, assurgendo manifestè, caput inclinando, aut detegendo. Romano autem Imperatori, postquam illum SEDENS ad osculum pedis suscepit. ALIQUANTULUM assurgit Magnis etiam Principibus. PRIVATIM adventantibus, cum NON EST in PONTIFICALIBUS, aliquantulum assurgit TANQUAM reverentiam faciens, etc. dictus Liber Sacrar. Ceremon. Lib. 3. Pag. 113. Col. 2.  .... That the Pope never gives any reverence, to any MORTAL whomsoever, either by rising up apparently▪ or by uncovering, or bowing his head. Only (says that Ceremonial) when the Emperor has kissed the Foot of the Pope, sitting in his Chair, he riseth up, A VERY LITTLE to him; and so he does sometimes to GREAT PRINCES. Whether this can stand with that Supremacy, which (by Divine Law, Natural and Positive) is due to Kings, to be so far subject, and slaves to the Pope; let Kings (who are most concerned) and the World Judge. And it is to be considered, that the Book I cite for those passages concerning the Pope, is no Apocryphal, or Non-licenced Pamphlet, containing the inventions of some private person; but it contains the SACRED Ceremonies of the ROMAN CHURCH, collected by Marcellus ARCHBISHOP of Corcyra, dedicated to POPE LEO the Tenth, printed at ROME, and highly approved, and 
a Liber VALDE PROBATUS, says Possevin: In▪ Apparatu sacro; in Christ. Marcello.  commended by their eminent Writers.  
2. But this is not all; the poor Emperor must do (the Pope) his great Superior and Master, more service, and be his Groom, or (at best) Gentleman 
b He must execute Stratoris Officium (be Yeoman of the Stirrup) says Card. Baronius. Annal. Tom. 12. ad An. 1177. Sect. 38.  of his Horse. He must hold the Pope's Stirrup till he get on Horseback, and then lead the Horse for some paces 
c Dicto Sacrarum Caremoniarum, lib. 1. Tit. 5. p. 26. Col. 3.  ..... Caesar (traditis sceptro & pomo▪ uni ex suis) praevenit ad equum Pontificis, & TENET STAPHAM, quoad Pontifex equum ascenderit; & deinde accepto equi fraeno, per aliquot passus ducit equum Pontificis: and the Emperors have (de facto) executed this mean Office (which was impious and prodigious pride in the Pope, requiring or permitting; and degenerous in the Emperors, in performing it:) So the Emperor 
d Tho. Walsingham, Hypodig. Neustriae, p. 588.  Sigismond held the Stirrup of Pope Martin the Fifth. And the Emperor 
e Baronius Annal. Tom. 12. ad Annum 1177. Sect. 124.  Frederick, of Alexander the Third, etc. And the same Frederick had done the same to Pope Adrian the Fourth (if 
f Idem Annal. Tom. 12. ad Annum 1155. num. 13, 14.  Baronius say true) ..... In conspectu exercitus sui, Fredericus OFFICIUM STRATORIS cum JUCUNDITATE implevit, & streguam FORTITER tenuit. And, that it might be remembered, Baronius has put this Note in the 
g Ibid. num. 13.  Margin ..... Ut Reges & Imperatores INSERVIANT. PAPAE. And in the Margin of the next Paragraph ...... Rex implet 
h Ibid. num. 14.  munus STRATORIS Papae.  
3. Nor is this all; the Emperor must Swear Fealty to the Pope; and that he will be his Proctor, to defend and maintain all his Rights and Honours, etc. In this form 
i Sacrar. Ceremoniarum S. Rom. Ecclesiae. lib. 1. Tit. 5. p. 23.  ..... Ego Rex Romanorum futurus Imperator, promitto & juro, me de caetero Protectorem & Procuratorem fore summi Pontificis, in omnibus Necessitatibus & utilitatibus suis, custodiendo & conservando possessiones, honores, Jura, etc. Thus Pope Innocent the Third made our King John Swear Fidelity and Allegiance to him, in this form 
k Hen. de Knighton. de Eventibus Angliae, lib. 2. p. 2420. & Math. Westmonast. ad Annum 1213. p. 272.  Ego Johannes Rex Angliae ..... fidelis ero ..... Ecclesiae Romanae ac DOMINO MEO, Innocentio Papae 3. etc. And before this, Pope Gregory the Seventh (that Prodigy of wickedness and Papal Tyranny) sends Hubertus to William the Conqueror, 
l Ut sibi & successoribus FIDELITATEM fac●ret. Baronius Annal. Tom. 11. ad Annum 1079. num. 25.  requiring him to Swear Allegiance and Fidelity to him and his Successors. 'Tis true, that the Conqueror had understanding enough to know His Royal Rights, and the Pope's injust pretences, and so (as well became a King) peremptorily refused to take any such Oath. Fidelitatem facere nolui (says he in his Letters to the Pope) neo volo. However, hoc Ithacus vellet; this power they pretended to, and (as they had ability and opportunity) required it, and (we may be sure) when they have an advantage and power, they will both require, and severely (by Interdicts, anathemas and Excommunications) exact it. And well they might, if they had that vast Power and Jurisdiction over Kings, which the Canonists, Jesuits, Schoolmen, Casuists, Summists, and their greatest Writers generally give them. I shall (of many) give you some few Instances.  
4. Cardinal Pool 
m Libro ad Hen. 8. pro Ecclesiasticae Unionis▪ Defension. Romae, apud Antonium Badum Asulanum, p. 25, 26. It is in Folio, but the year when 'twas Printed not expressed.  after he had said, and (as he thought) proved; That the King was the product of the Pope and People; by them created and made King; and that the Office of the Pope and Priest, was the Office of a Father, the King being his Son. He adds ..... That Officium Patris est PRORSUS MAJUS REGIO ET DIVINIUS. And then he has put these words in the Margin (that they might be taken into special consideration) 
n SACERDOS in suo munere REGI PRAECIPIT, NON CONTRA. Ibidem p. 26. col. 1.  .... The Priest COMMANDS THE KING, but the KING CANNOT COMMAND THE PRIEST. The Priest than is superior, and the King his subject: and so good night to the King's Supremacy. And a little before, he says 
o Henricus Rex LUCIFERI SUPERBIAM imitatur, dum se ipse VICARIUM CHRISTI constituit. Ibid. p. 17. col. 1.  .... Henry the Eighth imitated the PRIDE of LUCIFER, when he made himself VICAR of Christ. This is pretty well; but as the Pope desires, so the Cardinal (and others generally) give him more 
p Polus Card. de Concilio. p. 91. Editionis in 8o.  ...... Petri Cathedram SUPER OMNIA IMPERATORUM solia, & OMNIA REGUM tribunalia CONSTITUIT CHRISTUS. The Pope (by their Divinity) is Jure divino, superior to all Kings and Emperors: And yet St. Paul 
q 2 Cor. 11. 5. & 2 Cor. 12. 11.  (equal to St. Peter, and far above any of his successors) acknowledges that the Emperor 
r Act. 25. 10, 11.  (and he a Pagan) was his Judge, and legal superior, and (as such) Appeals to him. Azorius (a great and learned person) confirms the Cardinal's Opinion; and tells us 
s Imperator PAPAE JURE DIVINO SUBJECTUS, ●tiam in TEMPORALIBUS. Azorius Institut. Moral. Tom. 2. lib. 10. cap. 6. p. 1041.  That the Emperor, BY THE LAW OF GOD, is SUBJECT to the POPE, even IN TEMPORALS. And since him, a learned Man, and Prior General of his Order, tells us 
t Unicus DEI VICARIUS PONTIFEX ROMANUS, habet SUMMAM potestatem & IMPERIUM super OMNES REGES & Principes TERRAE. Blasius Bagnus de S. Romanae Ecclesiae Dignitatibus. Tract. 7. p. 83.  That the Pope's EMPIRE is over ALL THE WORLD (Pagan and Christian) and that HE is the ONLY VICAR OF GOD, who has SUPREME Power and EMPIRE, over ALL KINGS and PRINCES OF THE EARTH. And again 
u Ibid. p. 84.  ..... Sicut unus est Deus, monarcha omnium; sic inter homines, VNUS DEBET esse PRINCEPS & MONARCHA, qui OMNIBUS MORTALIBUS praesit & DOMINETUR, DEI scilicet VICARIUS. Non igitur Petrus SUB REGE, sed REGES SUB PETRO esse DEBENT, sibique & suis SUCCESSORIBUS INCURVARI, TENENTUR, & COLLA SUBMITTERE. And a little after 
x Ibid. p. 89.  ...... Unus Dei Vicarius OMNIUM PRINCEPS & DOMINUS, Cui IMPERATORES, REGES, & Potestates OMNES HUMILITER OBEDIANT, sintque SUBJECTI. And good reason they should be so (if he say true) for Princes have all their Power and Authority from the Pope ....... Sicut luna accipit lumen à sole, sic REGIA potestas recepit authoritatem, NON ALIUNDE nisi A PAPA. And for the proof of this, he citys two great 
y Ibid. p. 85.  Lawyers (and might have cited an hundred more) Johannes Andreas, and Hostiensis ... 
* Ad Can. Nemo 13. & Can. Aliorum. 14. Caus. 9 Quaest 3.  Multas rationes afferunt Johannes Andreas & Hostiensis quibus probant, Papam esse Principem & MONARCHAM, & SUPERIOREM Laicorum omnium & Clericorum. Nay, 'tis THE DUTY OF ALL KINGS, to suffer the Pope to domineer over them 
z Glossa ad cap. Unam Sanctam. de Majore & Obed. in Extravag. Commun. Verbo, porro subesse, in Respect. ad 3. Argumentum.  .... DEBET Potestas Spiritualis Temporali DOMINARI. Nay, they are damned if they do not submit: for so the Lemma, or Title to that impious Extravagant of Pope Boniface the Eighth. Omnes Christi fideles (the Text and Gloss expressly say it) DE NECESSITATE SALUTIS SUBSUNT ROMANO PONTIFICI. Qui utrumque 
a Luc. 22. 38. 1. It cannot appear that Peter had them both. 2. Nor that they were given him by Christ▪ 3. Nor that they signified two distinct powers. 4. Nor that Peter might use them both, who was severely condemned for using one, Mat. 26. 51, 52.  gladium habet, & OMNES Judicat, & A NEMINE judicatur. The Pope has both Swords, that is, (as their Infallible Judge, the Pope, falsely and ridiculously expounds it) both the Spiritual and Temporal Power, and is SUPREME MONARCH, above all Kings. Nay further, they blasphemously say, That our Blessed Saviour had not done DISCREETLY, unless he had left such a Supreme Monarch over his Church at his Ascension to govern the World, 
b Glossa ad dictum Cap. Unam Sanctam.  .... Non videretur Dominus fuisse DISCRETUS, nisi unicum post se talem Vicarium reliquisset.  
And, (to fill up the measure of their Blasphemy against God, and their sordid and impious flattery of the Pope) Hence it is, that they declare the Pope to be more than Man,  

c Glossa verbo Papa ad Prooemium Clementinarum.  
Papa stupor mundi .... Qui maxima rerum  
Nec Deus, nec homo, quasi neuter es inter utrumque.   
So the Gloss upon the Clementines, in their Canon-Law. And the famous Inscription (if I forget not) on an Altar at Rome, is as blasphemous (or rather more) as the former. The words these; Paulo 5o VICE-DEO, Pontificiae OMNIPOTENTIAE vindici acerrimo, etc. where although VICE-DEUS, signify something less than God; yet Omnipotence blasphemously attributed to the Pope, must signify, that he was more than Man. But there is another Gloss, which does not mince the matter, but in plain words, speaks downright blasphemy: in which it is 
d Glossa ad Cap. Cum inter. 4. verbo, declaramus. De verb. Signif. in Extravag. Johan. 22.  Dominus DEUS noster Papa. So that these Glosses, though they agree in Impiety, and are both blasphemous; yet they contradict each other; the one saying, that the Pope is God; the other, that he is neither God nor Man. Now, if this be true, I desire some of their Canonists would inform me, what they think the Pope is. For if (according to their Law) he neither be God nor Man; seeing (I suppose) it will be granted, that he is a rational Creature, and no good Angel, he must be (by their Law and Logic) an incarnate Devil. I do not call him so; but only show, what (by the just consequences of their impious and blasphemous Glosses) he must be.  
5. And here, it may not be unworthy of our observation, that although Thomas Manrique (Master of the sacred Palace) in the year 1572. thought 
e Censura in Glossas Juris Canonici. Colon. 1572. p. 13. 14. & 52.  fit to have this impious Gloss left out, and has (in Print) published his opinion: yet Pope 
f Vide Bullam ejus datam Romae 1. Jul. 1580. praefixam Juri Canon. Paris. 1612.  Gregory the XIII. thought otherwise, and approves and passes this blasphemous Gloss (with such others) and so it still remains in the 
g Anno 1580.  Roman and 
h Paris. 161●.  Parisian Editions. Now although the Congregatio Indicis, and their Inquisitors, in their Indices Expurgatorii, take particular notice of, and Damn such Sentences as these (though Principles of Christian Religion evidently contained in Scripture) 
i Index Expurgat. Hispan. Juxta exemplar. Madriti. 1667. p. 99  Abraham fide justus. 
k Ibidem, p. 112. Col. 2.  Christus credentibus salus. 
l Ibidem.  Justitia nostra Christus. Omnes 
m Ibidem.  sumus peccatores. I say, though they constantly Damn such Sacred Truths, and command them to be expunged; yet this impious Gloss (making, as they think, for the Pope's absolute Monarchy) stands untouched, in their last and best Editions of their Canon-Law. Only they have in the last Edition (I have yet seen) added this Note in the Margin, over against the Gloss 
n Edit. Jur. Canon. Paris. 1612. Clement. Col. 4. in margin, ad Prooemium Clementinarum.  ..... Haec verba sano modo sunt accipienda. And that is (according to the meaning of Johannes Andreas, the Author of that Gloss) those words must be taken so, as they make most for the Pope's Supremacy: for so it immediately follows .... Prolata enim sunt ad ostendendam amplissimam esse Pontificis Romani potestatem.  
Now this Supremacy of the Pope being granted, (which their Lawyers, Authentic Laws, their Canonists and Councils, and all their greatest Writers, Jesuits especially, generally contend for) it evidently follows, that the Pope is the sole and only Supreme Power on Earth; and so all Kings and Emperors are, and must be his Subjects, and so must lose that Supremacy, which (by the Laws of Nature and Scripture) does de Jure belong to them: For they say, and industriously endeavour to prove this Absolute Supreme Power and Monarchy of the Pope, over all Kings and Emperors in the World. I shall, to satisfy you, bring two or three more Witnesses to prove it.  
I. Abraham 
o Abrah. Bzovius de Pontifice Romano. Coloniae Agrip. 1619. says, 1. Papa est Christianorum Monarcha, cap. 1. 2. Mortalium supremus, cap. 3. 3. A quo Provocatio nulla, cap. 16. 4. Judex coeli, & in judici● terreno supremus, cap. 32. 5. Arbiter Orbis, cap. 45.  Bzovius tells us, 1. That the Pope is MONARCH of ALL CHRISTIANS (Kings and Emperors included.) 2. That he is SUPREME over ALL MORTALS. 3. That there lies no APPEAL from him. 4. That he is JUDGE of HEAVEN, and in al● EARTHLY JUDGEMENTS SUPREME 5. That he is, THE ARBITRATOR of THE WORLD. These (and many more such) Bzovius industriously endeavours to prove out o● their Popish Authors. Nor is his Book an● surreptitious Work, clandestinely published such as Rome would not own; for it comes out, with all the Solemn Approbations and Commendations of his Superiors, and the Apostolic Inquisitor; who thus approves Bzovius his Book (and so all the abovementioned Extravagant and Antimonarchical Positions) 
p Vide Approbationes libro Bzovii, De Pontifice Romano praefixus; in Approbatione Inquisitoris Apostolici— Cum de praesentis Operis SINGULARI erudition, SOLIDAQUE IN FIDE AC MORIBUS DOCTRINA, tam ex DOCTORUM CALCULO, quam ex Authoris CELEBRI NOMINE, satis CONSTET, cense● ut ad COMMUNEM UTILITATEM excudatur, etc. — Seeing it sufficiently appears, by the APPROBATIONS of the DOCTORS, and the Author's FAMOUS NAME; that the Learning of this present Work is SINGULAR, and the DOCTRINE SOLID, both IN FAITH and MANNERS; therefore I think it fit to be published, FOR THE COMMON UTILITY. So that this Doctrine of the Pope's Supremacy, above all Kings and Emperors, is not Bzovius his private Opinion, but has the Approbation of the Roman Church (at least in the Judgement of those who approved it) being attested by those, who (by that Church) are impowered for that purpose.  
II. My next Witness is Isiodorus Mosconius (Vicar-General to the Archbishop of Bononia, and a learned Lawyer) who tells us 
q ● God. Mosconius, de Majestat. Ecclesiae Militantis, lib. 1. cap. 7. p. 26. Venetiis ●6 ●2. Pontifex Rom. est Judex Universalis, Rex Regum, & Dominus Dominantium, ●o quoth eju● Potestas à Deo est, & nullum ●abet superiorem nisi Deum: E●que unum Tribunal inter D●●m & Papam. Ideo omnes alie ●ote●at●s ei s●●ditae sunt, & à nemine judicatur, nisi à Deo; non ab Augusto, non à Regibus, nec à Clero aut Populo. Et p. 640. in Margin, Papa est omnium P●●●cipum Monarcha, etc. — That the Pope is UNIVERSAL JUDGE, KING OF KINGS, and LORD of LORDS, because his Power is of God; That GOD'S TRIBUNAL and the POPES, is one and the SAME, and that they have the SAME CONSISTORY: and therefore ALL other Powers are HIS SUBJECTS, and that the Pope is JUDGED of NONE BUT GOD; not of THE EMPEROR or KINGS, or of the CLERGY or LAITY. And he citys many of their Canons and Councils, which (as positively as he) say and prove the same thing.  
III. Celsus Mancinus (De Juribus Principatuum, Romae 1596. lib. 3. cap. 1, 2.) is not far short, in attributing an absolute supreme Power to the Pope, even in Temporal things. For (in the place cited) he tells us Three things (which he fully proves, out of their best Authors.) 
r Mancinus loco citato, ait. 1. Papa est TOTIUS ORBIS DOMINUS. 2. PAPA (ut Papa) habet POTESTATEM TEMPORALEM. 3. Potestas Papae temporalis, est OMNIUM aliarum Potestatum EMINENTISSIMA, aliaeque potestates OMNES ab illo DEPENDENT.  1. That the Pope is LORD OF THE WHOLE WORLD. 2. That the Pope (as Pope) has TEMPORAL POWER. 3. That this temporal power of the Pope, is, of ALL OTHER POWERS in the World most EMINENT; and ALL other Powers DEPEND on the POPE. But let this pass; I shall cite you a greater Authority which will not only tell you, that the Papal Power is greater than Regal and Imperial, but how much it is greater: for,  
IV. Pope Innocent the III. (as Infallible as any of his Successors) tells us, that the Papal 
s Innocentius 3. cap. Solicitae, 6. Extra de Major. & Obedientiâ.  Power, is as much greater than the Imperial, as the SUN is greater than the MOON. And the Gloss there 
t Pontificalis dignitas quadragies Septies Regali major's So the learned Gloss.  says, that is 47 times greater. He who put the Note in the Margin there, thinks this too little; and therefore he says, Quinquagies septies; The Papal Power is (according to his Arithmetic) 57 times greater than the Imperial. A Man would think, that (by these accounts) the Pope's Power were great enough. But there is an Addition there, (who was the Author of it, I know not) in which we are told, (you may believe so far as you think sit) that the Papal Dignity exceeds the Imperial, no less than 7744. so inconsiderable a thing (in these men's account) is Regal and Imperial Majesty, in respect of the vast Greatness of Papal Supremacy.  
In short; If you compare that Decretal of Innocent the Third (but now cited) with that famous Extravagant of Pope 
u Bonifacius 8. cap. Unam Sanctam. 1. de majoritate & Obed. Extrav. Com.  Boniface the Eighth, (both which are received into the Body of their Canon-Law) you will find them cite several places of Scripture, (miserably misunderstood) and bring reasons to prove the Papal Power above the Regal and Imperial. But the consequences they draw from those Texts they cite, are so far from being Infallible, that they are (like those who cite them) evidently false; and what other Arguments they bring, are not only unlike reason, but ridiculous: yet although neither the Reasons, nor the Authority of their Popes, nor the general consent of the ablest Writers Rome has, (who all endeavour to establish the same Position, and the Pope's extravagant Supremacy) can prove that he really has such Power, (nor are they cited by me to any such purpose) yet they clearly prove that they own that Doctrine (which is all I aim at) and (though they cannot) gladly would make it appear probable, and have us and all others to believe it.  
6. And further, from this unlimited Supremacy of the Pope, they conclude (and publicly profess) his power to depose Kings, absolve their Subjects from all Oaths of Allegiance, and dispose of their Kingdoms. That this may appear, I consider,  
1. That to cite particular Popish Writers, would be endless, and needless; that Bellarmine, Emanuel Sa, Suares, Mariana, Turrecremata, etc. that the Canonists, Casuists, Schoolmen, Summists, Jesuits, etc. are generally (if not universally) of this opinion, (That the Pope may depose Kings, etc.) is notoriously known to all, who know them. I shall only instance in two or three (to give you a taste of that impious doctrine, which all of them profess, assert, and (so far as they are able) vindicate, etc.) And here, 1. Celsus Mancinus (a learned Canon-Regular of the Order of St. Augustine) tells us, that 
x Conspicuum est OMNIBUS, à Summo Pontifice DEPONI PRIVARI que Imperatores, idque non TANTUM ratione eorum quae ad FIDEM spectant, verum etiam & eorum quae ad MORES & JUS civil spectant. Celsus Mancinus De Juribus Principatuum, lib. 3. cap. 3. pag. 76. Romae 1596. — It is EVIDENT TO ALL, THAT EMPERORS ARE DEPOSED and DEPRIVED by the Pope, and that not ONLY FOR things pertaining TO FAITH, but ALSO for things pertaining to MANNERS and the CIVIL LAW. And Abraham Bzovius (more fully) says, (as generally the rest do) 1. 
y Bzovius De Pont. Romano, cap. 46. p. 621. col. 2. Col. Agrip. 1618. 1. Potestas secularis subdita est spirituali, ita ut non sit indicium usurpatum, si potestas spiritualis de temporalibus judicet. 2. Papa sammam habet potestatem etiam in Reges & Principes Christianos, qui eos corrigat, officio amoveat, & in loco eorum alios constituat. 3. Papa potest Regem propter Haeresin, Schisma, crimen intolerabile in populo, negligentiam aut socordi●m, si juramento dato, in rebus gravissimis non satisfecerit, a●t Ecclesiam opprimeret, DIGNITATE REGIA EXUERE.  That the secular power IS SUBJECT to the SPIRITUAL; so that it is no usurpation, if the Spiritual JUDGE the Secular. 2. The Pope has SUPREME POWER over Christian KINGS and PRINCES, who may CORRECT, DEPOSE, and PUT OTHERS in their PLACES. 3. The Pope may DEPRIVE a KING of his Royal Dignity for HERESY, SCHISM, for any intolerable crime, negligence, or laziness, if in great matters he break his Oath, or oppress the Church, etc. So that in all these cases (by him there mentioned, and they are Eight or Nine) the Pope may depose a Supreme Prince; and the Pope himself is SOLE JUDGE both of the CRIME and Condemnation. And to make all this good, 1. he gives us a 
z Bzovius loco citato, pag. 611, 612, etc.  Catalogue of above Thirty Kings and Princes, who have (de facto) been Deposed, or (by Excommunications and Anathema's) Damned by the Pope. 2. And then he citys the Canon of a 
* Ibid. pag. 619, 620, 621.  General Council of their own, (of which anon) and above an hundred eminent Authors of their own Church, who assert and justify that Impious Opinion. 3. And then he further adds, that AN INNUMERABLE company of ENGLISH MARTYRS (following their Captain Edmund Campian, a Villain Condemned and Executed for 
* Campian justly executed for High Treason, 24 of Eliz. 1581. Vide Camden's Elizab. Lib. 3. pag. 239, 240.  High Treason) did with their Pens and Blood maintain the same Opinion.— INNUMERABILES etiam Anglicani MARTYRS DUCEM Edmundum CAMPIANUM secuti, pro PRIMATU Roniani Pontificis, ab Hen. 8. & Elizabetha caesi, Sanguine profuso, & stilo exerto idem do●uerunt. So that we may see, the Doctrine of the Pope's Power to DEPOSE KINGS, must be de Fide, an Article of Divine Truth, and They Martyrs who die in defence of it: for Campian is with them, a 
* MARTYR CHRISTI INCLYTUS, & sui seculi CLARISSLMUS. Pet. Ribaden●ira in Catalogue. Scriptorum, Religionis Societatis Jesus, in Edmundo Gampiano. Parsons the sesuit says as much for Garnet, in his Discussion of the Answer of W. B. pag. 22, 23.  Most FAMOUS MARTYR.  
These Positions, asserted publicly and in Print, by Popish Authors, with so much confidence, and without any check of the Romish Church, of which they are Members; may justly seem impious and horrid to any sober Christian, who wishes well (as all good Subjects should) to Kings and Monarchy: yet I shall show you greater Abominations. One of their 
a Casp. Sci●ppi●s, in his Ecclesiasticum J●cobo Magnae Britanniae Regi Oppositum, cap. 139. pag. 502. Edit. 1611.  Authors, writing against King James, (of happy Memory) tells us,  
1. That the Pope's Power (in the BELIEF of CATHOLICS) is not barely Ministerial, but IMPERIAL. CATHOLICI (says he) non tantum MINISTERIO, sed & IMPERIO Papam praesidere CREDUNT. And this Papal Power is 
b Penes Papam in Ecclesia SUMMUM IMPERIUM, Potestas SUMMA, tam dirigendi quam COGENDI, jus etiam VITAE & NECIS in Papa resid●t. Ibidem cap. 138. pag. 426.  SUPREME, so that there resides in the Pope a night to direct and COMPEL, and a POWER OF LIFE AND DEATH. And to show the reason of this, he adds; 
c Papa est SUMMUS DEI VICARIUS, Caesar summus Ecclesiae ADVOCATUS; quo NIHIL ULLI REGI amplius aut HONORIFICENTIUS. Papa CAPUT est Corporis Christi. Caesar ●c REGES sunt BRACHIA seu MANUS. Itaque insania est dicere nullum Capitis in Brachia Imperium esse. Papa (qui est Caput & vertex Ecclesiastici corporis) Spiritus Sancti inspiratione regitur. BRACHIA NIHIL facere possunt, nisi quod ad corporis Victum, amictum ac protectionem pertinet; quorum omnium Regimen ac praescriptum, quin penes Caput sit, & inde ad Brachia derivetur, Dubitare Paulus vetat, Col. 2. 19 Itaque si Reges non nutriant, neque vestiant Corpus.— Si Brachia aut Manus munere non fungantur, nec teneant Caput.— Ut membrum inutile. CAPITIS IMPERIO AMPUTENTUR. Ibid. cap. 241. pag. 511. If you desire to see more of the Pope's Deposing King's, Card. Baronius (in an hundred places) vindicates the Power, and approves and commends the practice. See his Annals, Ad annum 593. num. 8. & ad Annum 730. num. 5.  That the POPE is the SUPREME VICAR of GOD, the Emperor Supreme ADVOCATE of the Church, than which NOTHING can be more HONOURABLE for any KING: (Surely Kings are much bound to him for that Honourable Office.) The POPE (as he goes on) is THE HEAD of Christ's Body; The Emperor and Kings are ARMS and HANDS; And therefore it is MADNESS to say, That the HEAD has not EMPIRE over the ARMS. The POPE, who is the Head and Top of the Ecclesiastical Body, is governed by the INSPIRATION of the Holy Ghost. The ARMS can do nothing, but what pertains to the Food, Raiment, and Protection of the Body. And St. Paul forbids us to doubt, that the Government and Prescription of all these, belongs to the Head, and from thence is derived to the ARMS. And therefore if Kings do not feed and clothe the Body, if the ARMS or HANDS do not do their Office, they may (by the Command of the HEAD) be CUT OFF, as unprofitable Members. These are his words, or the English of them.  
So that (by this Popish Doctrine) the Pope, being Head of the Body, may, when he pleases, (for he is Supreme and Sole Judge in the case) cut off Kings and Emperors, who are but the Hands or Arms of that Body. And yet so hard is the Forehead of that Author, that he is not ashamed to say, (and put it in the Margin, that all might take notice of it) That this great Power of the Pope, is 
d Summa Papae potestas NIHIL PRORSUS PERICULI ADFERY REGIBUS. Idem cap. 141. pag. 512.  NOT AT ALL dangerous or prejudicial to Princes. How dangerous this Doctrine of this Papal Supremacy, has been to Princes, the many Excommunications and Depositions of Kings and Emperors, in the six last Centuries, are evident and sad Witnesses; and what mischief (if not carefully prevented) it may do for the future, it will concern Princes, and all who are Loyal, and love Them, and their own Preservation, seriously to consider. It was a Wise Man's saying, That Protestant Princes may be too secure, but never safe, while any Jesuit dwells in their Dominions. Thuanus' speaking of the fatal, and (by them, too secure) not feared Tragedy of Hen. 3. and 4. of France, he seems to blame their too great Security, and then adds: MISEROS PRINCIPES, QUIBUS DE CONJURATIONE NON CREDI●UR, NISI OCCISIS. But to proceed.  
2. Another of their Authors, and he a Learned Bishop (Jacobus 
e Jacobus. Simanca. Enchir. Judicum Tit. 67. Sect. 12. p. 349. Antwerp. 1573 HAERETICI PRIVATI SUNT OMNI DOMINIO & Jurisdictione, & EORUM SUBDITI ab eis LIBERI sunt, quod & REGES, & alios rerum Dominos comprehendit.  Simanca by Name) tells us that, which concerns all Protestant Princes to consider, and what they must expect from the Pope; when he has Power to put their Traitorous Principles in execution. The thing he tells us, is this: Heretics (says he, and we know who are meant by that hard word) are actually DEPRIVED OF ALL DOMINION and JURISDICTION, and their SUBJECTS FREED FROM THEIR OBEDIENCE: and this comprehends KINGS & OTHER LORDS. So Simanca. Nor is this his private or singular Opinion: For, 1. He proves it expressly out of a Decretal of Pope Gregory the Ninth, extant in the Body of their 
f Cap. Absolutos. 16. Extra▪ de Haereticus.  Canon-Law. 2. He citys 
g Alph. à Castro, de Justâ Haereticor. Punit. Lib. 2. Cap. 7. etc.  Alphonsus a Castro, who also proves the Position of Simanca, by evident Testimonies of many and eminent Popish Authors. 3. It is to be considered too, that Simanca's Book is Privileged, and Licenc'd to be Printed by Public Authority, and with the Approbation and high Commendation of the Censor Librorum, the Learned Ben. Arias Montanus; who tells us, that he had read it, 
h Valde utilem esse censeo ad TOTIUS argumenti suscepti cognitionem & PRAXIM, NIHIL QUE continere quod CATHOLICAM FIDEM offendat: Ideoque DIGNUM judico, ut ad MULTORUM UTILITATEM, TERTIO, & etiam SAEPIUS edatur: So are the words in Arias Montanus his Licence of that Book.  and judged it HIGHLY PROFITABLE, for the Knowledge and PRACTICE of the WHOLE Argument undertaken, and that it contained NOTHING OFFENSIVE to the CATHOLIC FAITH, (then, in that great Man's Judgement, that Rebellious Roman Doctrine, of Deposing Heretical Kings, and Absolving their Subjects from all Oaths of Allegiance, is not offensive to their Catholic Faith.) And therefore I JUDGE it WORTHY, that FOR THE PROFIT OF MANY, it be A THIRD TIME, and OFTENER, Published. So that this Doctrine, (That Heretical Kings are Deprived of all their Dominion, and their Subjects Absolved from all Oaths of Allegiance) is not only approved by Simanca, Alfonsus à Castro, Arias Montanus, (all great and very learned Persons in the Church of Rome) but by their Canon-Law, and the Decretal of Pope Gregory the Ninth. And it is further considerable, that this Doctrine (though Impious and Traitorous) is not (in any Index Expurgatorius, I have yet seen) condemned either in Simanca, or any other of all those, who generally assert and vindicate it.  
3. One more I shall only cite, (though an hundred such might be cited) and he a famous Jesuit, who plainly tells us, (what their Society constantly profess, and many of them have, and do practice) 
i Clerici rebellio in Regem, non est crimen laesae Majestatis, quia Clericus non est Regisubditus. Eman. Sa. Aphor. Confess. Verbo Clericus, pag. 41. Col. 1599  That if a CLERGYMAN Rebel against his KING, it is NO TREASON, because CLERGYMEN are not the KING'S SUBJECTS. Nor is this the singular Opinion of Emanuel Sa; for it is approved, and highly commended, (by their Censores Librorum) both at the 
k Opus Theologis, OMNIBUSQUE animarum curam habentibus UTILE ac NECESSARIUM.  beginning, and 
l Hi Aphorismi DOCTI sunt ac PII, MULTAMQUE Utilitatem allaturi.  end of that Book; and (as an 
m Jac. Leschassier operum pag. 421. Edit. Paris 1652.  excellent and learned Person tells me) it was highly approved and commended at Rome too. So that (if such a multitude of eminent Popish Authors may have that credit they deserve in this particular) we may be sure, that this impious and traitorous Doctrine is approved and received in the Church of Rome. And though I said I would cite no more such Testimonies, to manifest so certain and clear a Truth; yet I shall add two more, (not unworthy your Consideration) which are (if that be possible) more highly impious than the former.  
1. Then, a great Popish 
n Phil, Maynardus de Privilegiis Ecclesiast. Dedicated to Pope Paulus 5. and printed at Ancona. 1607.  Lawyer, (in asserting the Papal Power) has, and endeavours to prove these erroneous and desperate Positions.  

1. The Emperor and Kings are the Pope's Subjects. 
(1) Imperator subest Papae ut & Reges. Art. 5. Sect. 19 21.   
2. The Emperor and Kings may be Deposed by the Pope, for Heresy and any great Sin. 
(2) Imperator & Rex ratione fidei & peccati gravis, possunt à Papa deponi & privari, Ibid. Sect. 23.   
3. The Pope has Power in the whole World, in Spirituals and TEMPORALS; and this TEMPORAL Power he has in a more Worthy, a Superior and perfect manner, than Secular Princes. 
(3) Papa habet potestatem in toto Orb, in Spiritualibus & Temporalibus; & in Temporalibus modo digniori, superiori, & perfectiori quam habent Principes seculares. Ibid. Art. 6. Sect. 1. & Sect. 11.   
4. Statutes made by Laymen, do not bind the Clergy. 
(4) Statuta Laicorum non obligant Clericos. Art. 13. Sect. 9   
5. The Pope is Vicar of God, and preferred before all Powers, as GOD HIMSELF; and EVERY CREATURE IS SUBJECT TO HIM. 
(5) Vicarius Dei Omnibus Potestatibus Praeponitur, SICUT IPSE DEUS, & PAPAE SUBEST OMNIS CREATURA, Ibid. Art. 6. Sect. 11. 12.   
6. It is necessary to Salvation to be Subject to the Pope, and he who affirms the contrary, IS NO CHRISTIAN. 
(6) Papae subesse, est DE NECESSITATE SALUTIS, & contrarium asserens, NON POTEST DICI CHRISTIANUS. Ibidem Sect. 13.    
This he has out of the 
o Cap. Unam Sanct. De Major, & Obedientia. Inter. Extrav. Communes.  Canon-Law, and the Decretal of Pope Boniface the Eighth. So that by this impious and uncharitable Doctrine, all Protestant Kings, Princes and People, are denied to be Christians, and absolutely damned, without all hope or possibility of Salvation. And yet their 
p Vide Glossam ad dictum Cap. unam Sanctam: & Card. Turrecrematam summa de Ecclesi Lib. 4. Part 2. Pag. 409.  Canonists (to say nothing of others) and 
q Vid. Bellarmin. de Pont. Rom. Lib. 5. cap. 7. Sect. Item. Sect. sic enim.  Jesuits generally, (nay, 
r Vid. Apologiam Jesuitarum, Editam Anno 1591. cum hoc Titulo. La veritè defendue.  universally) approve and defend it, and the Pope and 
s Vid. Sanction. Pragmat. (Paris 1613. in Quarto) pag. 1042. & Concil. Lateran. sub Leone 10. Sess. 11. apud Binium. Tom. 9 Concil. pag. 153. A. And that OBEDIENTIA VERA (and so Subjection) is due and to be given Jesus Christi Vicario Pontifci Romano, is an Article of their New CREED. (contrived at Trent) EXTRA QUAM NULLA SALVUS ESSE POTEST; and to the belief of this, all their ecclesiastics solemnly swear. Vid. Bullam Pii. 4. super Forma Professionis Fidei, in Concilio Tridentino. Sess. 25.  Council confirm and establish it. Theologia haec damnatoria, Pseudo-Catholica, Romana sit licet, tamen non est Christiana. Let them brag (as usually they do) of their Catholic Faith; for my part, I can have no great Opinion of their Faith, who have little Charity, and damn all save themselves.  
2 Once more, 
t Stanislaus Orichovius in Chimaera, pag. 99  Stanislaus Orichovius, (while he magnifies the Pope and his Papal Greatness, with high contempt of Kings, and Blasphemy against God) hath this passage, unfit to fall from the Pen of any sober Christian, 
u Sacerdos praestat Regi, Quantum HOMO praestat BESTIAE. Qui Regem praefert Sacerdoti, is CREATURAM aneponit creatori. loco citato.  The PRIEST (says he) excels THE KING, as much as a MAN excels a BEAST. And says further, HE WHO PREFERS THE KING BEFORE THE PRIEST, he prefers the CREATURE before the CREATOR. This is strange Doctrine, and yet approved at Rome, at least nor condemned there (as Antimonarchical Positions, which decry Royal, and magnify Papal Power, seldom, or never are) the reason why I say and believe this, is; Because I find in the 
x Index Expurgatorius Hispan. in Stanislao Orichovio.  Spanish Expurgatory Index, some other things of this Author censured; but this passage now cited, is neither meddled with, nor once mentioned.  
But to pass by particular Testimonies of single Popish Authors, (who publicly assert, and industriously endeavour to Vindicate this Rebellious Doctrine, That Kings may be deposed and murdered by the Pope or People.) I shall give you greater, and (to the Church of Rome) more Athentique Authority. As for instance,  
1. Their 
y Decretum Gratiani EMENDATUM, jussu Gregorii. 13. Editum, juxta Exemplar ROMANUM, DILIGENTER RECOGNITUM. Paris. 1612.  Canon-Law, approved, received, used and obeyed in their Church, as a Rule of Justice in all their Courts and Consistories. I shall quote their best Edition; Corrected, Approved, and Published by the Pope's Command, (and he Infallible no doubt) for so he himself tells us ....... 
z Gregorius Papa. 13. in Bulla Corpori Juris Canonici praesixâ. Dat. Romae. 1580. Anno Pontificatus sui. 9,  Nos providere volentes, ut hoc Jus Canonicum, sic EXPURGATUM, ad OMNES CHRISTI FIDELES SARTUM perveniat, ac ne cuiquam liceat operi QUICQUAM ADDERE, vel IMMUTARE, aut INVERTERE, sed prout in urbe nostra Romà nuper impressum fuit, perpetuo integrum & INCORRUPTUM conservetur. Now in his Canon-Law, so purged and corrected, that it might come to ALL THE FAITHFUL, (as the Pope himself tells us, who, if he were Infallible, could not, and if he were but an Honest Man, would not publish an Untruth) we are told,  
I. That the Pope may depose Princes, and then absolve their Subjects from their Oaths of Allegiance, 
a Vid. Can. Authoritatem. 2. Caus. 15. Quaest 6. Part. 2.  ..... A FIDELITATIS etiam JURAMENTO, Romanu Pontifex nonnullos ABSOLVIT, cum aliquos A SUA DIGNITATE DEPONIT. And having set down this for Law, it immediately follows,  
II. That 
b Alius autem Rom. Pontifex, Zacharias scilicet, Regem Francorum, non tam pro sui● Iniquitatibus; quam pro eo, quod tantae potestati erat inutilis à REGNO DEPOSUIT, omnesque Francigenos à JURAMENTO FIDELITATIS. quod illi fecerunt, ABSOLVIT. Quod etiam ex AUTHORITATE FREQUENTI facit Ecclesia. Ibid. Can. Alius 3.  another Pope (Zachary by Name) deposed the King of France; not so much for HIS INIQUITIES, but that he was UNPROFITABLE for such a Power ..... And then he ABSOLVED ALL THE FRENCH from their Oath of FIDELITY: And then adds,.. ... That the Holy-Church (he means the Pope) does (by an usual Authority) so absolve Subjects from their Oaths to their Superiors.  
Now concerning this memorable Canon, give me leave to observe,  
1. That the Gloss tells us, (John Semeca, a famous Canonist, was Author of it) that Pope Gelasius maintained the Doctrine of deposing Emperors; 
c Glossa ad dictum Canonem. verbo Alius.  ..... Gelasius Papa scribens contra Anastasium Imperatorem, dicit, QUOD POTEST EUM DEPONERE PROPTER malitiam suam, etc.  
2. In the Lemma, or Title of this Canon, (in the 
d Edit. Paris. 1519, etc.  old Editions of the Canon-Law) it was, ..... Gelasius Papa Anastasio Imperatori. But in later 
e Edit. Lugduni. 1661. &c  Editions the Title is this, ..... Pontificalis Authoritas A JURAMENTO FIDELITATIS nonnullos ABSOLVIT, unde Gregorius Papa. The 
f Vid. Notam ad dictum Can. Alius; in Edit. recentioribus.  Annotator tells us truly, that Gelasius could not speak of the French Kings deposition; seeing Gelasius was dead, above 240 years before Chilpericus (or Childericus, they write him both ways) came to be King of France. But they say, the words of this Canon are found in the 
g Gregorius. 7. Regist. lib. 8. Epist. 21.  Epistles of Pope Gregory the Seventh, and therefore they do rightly refer them to him, as the true Author of them. Now, whether it were Gelasius or Gregory the Seventh, it is all one, (as to my present business) it is by them confessed, that a Pope was Author of that Rebellious passage, Gratian refers it into the Body of their Canon-Law, and Pope 
h Vide Bullam Gregorii. 13. Dat. Romae. 1. Julii. 1580. Corpori Jur. Can. praefixam.  Gregory the Thirteenth approves, and (together with the whole Body of the Law, the Gloss and Annotations) confirms and ratifies it. Whence we may rationally conclude, that this Doctrine of the Pope's Power to depose Kings, and absolve their Subjects from their Oaths of Allegiance (though impious and rebellious) is so far from being disowned, or detested by all Papists (as some now pretend) that the Supreme power of that Church has not only approved, but established it for Law. By the way; though you see, that Gratian and Pope Gregory say, that Pope Zachary was the Man who deposed the French King Hildericus; yet 
i Eginhardus in Vita Caroli Magni, p. 4, 5. Edit. Colon. 1521. who says— Hildericus Rex, JUSSU STEPHANI, Romani Pontificis, depositus est. This impious Fact of Pope Stephen, has been approved, and (in practice) Imitated by many of his followers. Bzovius (before cited) gives us a List of above 30 Kings and Princes, thus deposed by Popes, and Anathematised.  an Historian of more Antiquity and Credit than either of them (notwithstanding Gregory's Infallibility) tells us, that it was Pope Stephen (Zacharies Successor) who deposed him. So that all agree, that A Pope (it matters not which) was Author of that impiety.  
3. When the Canon says, that the French King was deposed by the Pope, because he was INUTILIS, etc. the Gloss gives you the meaning of that word; ...... Non intelligas, INUTILS, id est INSUFFICIENS, tunc enim ei dari debuit Coadjutor; sed quia DISSOLUTUS erat, cum 
† Ipse Papa Pater Patrum putativus, sed filiorum VERUS Pater: quod, qui Nopotes ejus, omnes norunt. Il. Nepotismo, pag.—  MULIERIBUS, & EFFOEMINATUS; so that (by this Papal Law) we see, that (if the Pope please) the greatest Prince may be deposed for a very small matter.  
4. When this Canon says; the Pope deposed the King of France; the 
k Glossa ad dictum. Can Alius. 3. Verbo, deposuit.  Gloss notes ..... Ergo Papa deponit Imperatorem. And (lest we should not take notice of it) these words (in their best Editions of the Canon-Laws 
l Cum bis quae ab impiis Scriptoribus, extra in margin, vel intra aspersa fuerunt Catholicae veritati contraria revidendi corrigendi, expurgandi curam demandavimus— I AM TOTUM EMENDATUM, etc. In Bullà dicta Gregorii. 13. Corpori Juris Canonici praefixa.  corrected, purged, revised, and whatever wicked men had put into the Text or Margin, contrary to the Catholic Faith, by Pope Gregory's command expunged) I say (notwithstanding all this) these words are put in the Margin ....... IMPERATOR POTEST A PAPA DEPONI. Whence it is evident, that in Pope Gregory's Opinion, this impious Doctrine and Position (though contrary to the true Christian) is not contrary to THEIR ROMAN FAITH; being expressly in those Glosses and Canons; in which, their Supreme and Infallible Judge says, There is NOTHING CATHOLICAE VERITATI CONTRARIUM. Nor is this Pope Gregory's singular opinion; that the Pope may depose Kings. For seeing it has been approved by their Popes, and their General Councils, (as you shall see anon) and for some Ages received amongst their Sacred Canons, (as they call them) it is become a necessary part of their Creed, (and no Salvation without the belief of it) to which all their Secular Clergy, Archbishops, Bishops, and whoever has any cure of Souls; and all their Regulars (at least the Heads and Governors of them) are solemnly 
m One Article of the Trent-Creed is this ... Item OMNIA à Sacris CANONIBUS & Oecumenicis Conciliis desinita INDUBLTANTER recipio & prositeor .... Hanc Catholicam fidem, extra quam non est SALUS prositeor, & ab aliis teneri, (quantum in me est) curabo. Ita habent verba Professionis fidei, in Bulla dicta Pii Papae, 4. Concil. Tridentin. sess. 25.  sworn. For they swear, promise, and vow, without all doubtings, to receive, and profess ALL THINGS defined and declared in the SACRED CANONS, and General Councils; and (so far as they are able) to make others receive them too. So that all their ecclesiastics (especially all who have any Cure of Souls) do not only believe this impious Doctrine of Pope's Power to depose Kings, but they swear, both to BELIEVE and PROFESS IT, and (as far as they are able) make others do so too. How pernicious to Kings and Princes, such Principles, and such Persons, (sworn to Profess and Promote them) heretofore have been, the many sad and Tragical Examples of deposed Princes, in the six last Centuries, can abundantly witness, and assure us: And how pernicious (for the future) they may be, unless (with care and prudence) they be prevented, we, or our Posterity, may unhappily, and too soon see. Dirum omen misericors, qui solus potest, averruncet Deus.  
5. Last; If we consult Cardinal 
n Johan. Card. de Turrecremata, ad Can. alius 3. Caus. 15. Quast. 6. & in summa de Ecclesia, lib. 2. cap. 14, etc.  Turrecremata (a very great and learned person) who well understood their sacred Canons, and in what sense the Roman Church received them) he, in his Commentary on the Canon before-cited, affirms, and endeavours to prove these following 
o The Cardinals own words are these which follow.  Propositions.  

I. The Pope may DEPOSE the Emperor, or a King 
I. Papa potest deponere Imperatorem, aut Regem, qui non subest Imperatori.  not subject to the Emperor.  
II. The Pope may LAWFULLY absolve Subjects 
II. Papa LICITE potest absolvere subditos à juramento sidelitatis.  from their Oath of Allegiance.  
III. The Pope may depose Counts, Dukes, and other 
III. Papa potest deponere Comites, Deuces & alios Barones, sine consensu Imperatorum, aut Regum quibus subsunt.  Barons, without the Consent of the Emperor, or those Kings, whose Subjects they are.  
IV. Subjects (if they have the Pope's consent) which 
IV. Subditi (si habeant assensum Papae) possunt Regem deponere ....... Et si Rex sit manifestus HAERETICUS, potest ab Ecclesia deponi.  they are sure to have (if it make for his interest) may depose their Kings. This he farther proves, and adds ..... That if the King be a manifest Heretic (as all Protestants are with them) than THE CHURCH may depose him.   
The Premises considered, it will highly concern all Protestant Kings and Princes to look to it, who, (as Heretics) are all damned, and 
p Vid. Bullam dictam à Clement X. Editam, An 1671. 7. Cal. April. & Pontif. sui An. 1. in Bullario Rom. Lugduni 1673. p. 528. Sect. 1.  Anathematised once every year, on Maundy-Thursday, in their Bulla Coenae Domini. For, had they of Rome power to act according to their Principles, Pretences, and Interest, they would make short work, a speedy and thorough Reformation; and compel all Protestant (or, as they constantly miscall them, Heretical) Kings and Princes, to quit their Religion, or their Realms and Kingdoms.  
Be it concluded then; that (according to the Approved and Received Doctrine of the Roman Church) Kings and Princes may be deposed, and their subjects absolved from their Oaths of Allegiance. And for the truth of what I here say; we have the Precept and Practice of three Popes (Zachary, Gregory the Seventh, and Urban the Second) and three 
q Vide Gratian. Can. Alius. 3. Can. Nos Sanctorum. 4. & Can. Juratos. 5. Caus. 15. Quaest 6.  Canons grounded on that Papal Authority, received into the Body of their Canon-Law: which, when you have occasion, you may (for further satisfaction) consult.  
Now if you inquire, for what Crimes Kings may be deposed by the Pope; whether for Heresy only (for that's universally agreed on) or for other Crimes also? John Semeca (Author of the Gloss on Gratian) gives us a full and Categorical Answer. For, 1. He 
r Glossa ad Can. si Papa 6. Dist. 40. Verbo. A ●ide devius.  proposes the Question: Pro quo peccato potest Imperator deponi? For what Sin can the Emperor be deposed? (That he may be deposed, is (in that Law) no Question, but an undoubted truth; the Question only is, for what Crimes it may be done.) And the Answer is .......... 
s PRO QUOLIBET peccato potest Imperator deponi, si sit incorrigibilis. Ibidem.  That he may be deposed for ANY SIN, if he be INCORRIGIBLE; and not only for his sins, but if he 
t Papa Zacharias Regem Francorum, non tam pro suis iniquitatibus, quam quod tantae potestatis erat INUTILIS. deposuit. Can. Alius. 2. Caus. 15. Quaest 6.  UNPROFITABLY manage that Regal Power: And this he proves out of another Canon. This is the sad condition of Kings and Emperors (by the Popish Canon-Law) they may be deposed (if they be incorrigible) for ANY SIN, and sometimes for no sin; at least as the principal cause of their deposition. Whereas (by the same Law) if the Pope be so 
u Dicto Can. si Papa. 6 Dist. 40.  prodigiously impious, that he not only damn himself, but carry [INNUMERABILES POPULOS] innumerable people to hell with him, yet there is no deposing, or Judging him. This not only the Canon in Gratian, but a long Annotation (lately added, since Gratians time) approves, and confirms: and Pope Gregory the Thirteenth approves both the Canon, and Annotation, in his 
x Bulla Gregorii. 13. Corp. Jur. Can. praesixa.  Bull, I have so often mentioned. So that (according to this Law) If the Emperor, or any King, will not be good Boys, and obey their Grand Master (Dominum DEUM NOSTRUM, as they call him) the Pope; if they will not be corrected by him, and amend what he thinks amiss (for he is Supreme and Sole Judge of the Crime and Punishment) Then the Pope may, and (if he have ability and opportunity, we may be sure) he will depose them.  
Thus much (and may be too much) for the Canon-Law; that Sink of Forgeries, Impiety, and Disloyalty. For I scarce know any Book, wherein are more forged Writings (under good names sometimes) for bad purposes; or more Impious Doctrines and Positions owned and authorised for Law, and that by one who pretends (though without, and against all reason) to be Christ's Vicar, and Infallible; or any Book which has more Seditious and Rebellious Principles of Disloyalty. This I only say now, but when I have (what now I want) time, and opportunity; I can, and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) will make it good. How dangerous, and (when believed and practised) how pernicious to Kings and Princes, the Principles of that Law are, you may (in part) see by the premises: if you desire more, you may (at your leisure) consult, and consider those Places here mentioned in the Margin 
a Vide Gratian Dist. 96. in Lemmate, & Can. 1, 7, 8, 9, 10, 11. Cujus Lemma est Quod Imperatores debent Pontificibus SUBESSE, non PRAEESSE. Can. etiam 12. Can. etiam 2, 3, 4 5. Caus. 5. Qu●st. 6. & Can. Excommunicatorum. 47. Caus. 23. Quaest 5. & cap. Vergentis, 10. & cap. Excommunic. 13. & cap. absolutos. 16. Extra De Haereticis, & cap. Gravem. 13. Extra de Poenis. & cap. Ad Apostolicae. 2. De scent. & re Judica●a, in 6. & 7 Decret. lib. 2. Tit. 1. cap. 1. Cujus Lemma est LAICIS in Clericos NULLA POTESTAS. & 7 Decret. lib. 2. Tit. 2. cap. 2. & ibidem lib. 5. Tit. 3. De Haereticis & Schismaticis. cap. 9, etc. Et cap. Nimis 30. Extra De Jurejurando. Cujus Lemma est. Clerici— non tenentur Laicis praestare Ju●amenta FIDELITATIS, & cap. Solicitae. 6. Extra De Major. & Obedientia.  with the Gloss and Case upon them; together with Cardinal Turrecremata's Commentary on Gratians Decree, and Panormitan on the Decretals (to omit all other Canonists) you will find Evidence, more than enough, to convince you, out of their own Testimonies, that the Principles of their own Law, as explained by their greatest, and best Interpreters, are not only Dangerous, but Destructive of the Right of Kings, and inconsistent with that Loyalty, which (by the Laws of Nature and Scripture) are really due to them.  
3. But besides these Testimonies of particular Writers of their own Church, and their Approved, and (by Puplick Authority) Established, and Received Canon-Law, we have greater and more Authentic Testimonies, that in the Popish Church, they both profess and practise this impious and rebellious doctrine, of Anathematising, and Deposing Kings and Emperors, of giving away their Kingdoms to others, and Absolving their Subjects from their Oaths of Allegiance and Fidelity. For their Popes (who are their Supreme and Infallible Judges) testify as much, in their Breves and Bulls; and those not forged, or corrupted by Heretics; but Published by themselves, and Printed at Rome, in their own 
z Vid. Bullarium Romanum, per Cherubinum Romae ex Typograph. Camerae Apostolicae, Anno 1638.  Vatican Press. Where (to omit others) we have,  
1. The Bull of Pius the Fifth against Queen Elizabeth. The Title prefixed to that impious Bull, is this: 
a Dicti Bullarii. Tom. 2. p. 229. and in the Edition at Lions. An. 1655. p. 303. It is dated 5. Cal. Maii. 1570. Elizabethae Anno 13. Till which year all Papists came to our Common-Prayers.  DAMNATIO, & Excommunicatio Elizabethae, Reginae Angliae, eique ADHAERENTIUM, Where (in one breath and Bull) he Damns that Innocent Queen, and all her Loyal Subjects, (Protestant's and Papists.) Where (by the way) it is to be considered, That if any Papists be Loyal, (as by the Law of God and Nature they ought) to any Heretical King or Prince, (and at Rome, our Gracious King, and all Protestants are such) it is reputed their Crime, and they Damned at Rome for it. For it is not only (OMNES 
b Vide Bullam Clementis 10 dat. Romae. 7. Cal. April. 1671. in Bullario Cherubini Lugduni. 1673. Tom. 5. p. 528▪  & SINGULOS HAERETICOS, QUOCUNQUE NOMINE CENSEANTUR.) All and singular Heretics, of what sort soever, but also all those, who RECEIVE, FAVOUR, or DEFEND them. So that if any Roman-Catholick Favour, or (according to his Natural, or Sworn Allegiance) Defend his Prince, who is a Protestant, (and so a Declared Heretic) he is under the same Anathema and Condemnation. And this Anathema and Condemnation of all Heretics, and all those who Favour or Defend them, is solemnly renewed every 
c In Bulla Coenae Domini.  year at Rome, and lately referred into the Body of their 
d Vid 7. Decret. lib. 5. Ti●. 3. cap 2. & 9 pag. 193. & 203. ●dit, Lugd. 1661.  Canon-Law.  
But to proceed: In this Bull of Pope Pius the Fifth, which contains the Anathema and Damnation (as 'tis called in the Lemma prefixed to that Bull) of Queen Elizabeth; which proved BRUTUM FULMEN, (the good and most gracious GOD blessing what the Pope impiously cursed) we have these Particulars very considerable.  
1. The extravagant Power the Pope assumes; when he tells us, That our Blessed Saviour did constitute Peter, and by consequence 
e Christus— QUI NOS in hoc SUPREMO JUSTITIAE THRONO voluit collocare. Dictae Bullae. Sect. 3.  Him, (as Saint Peter's Successor.) .... ... SUPER OMNES GENTES, & OMNIA Regna PRINCIPEM, ut EVELLAT, DESTRUAT, DISSIPET, DISPERDAT, etc. These are the words of God to 
f Jer. 1. 10.  Jeremy, (not Peter or his Successors) miserably misunderstood and misapplyed by this Pope and 
g By Innocent 3, and yet it goes for Law. Cap: Solicitae, 6. Extra De Major. & Obed. and by Boniface the 8. cap. Unam Sanctam. 1. eodem Tit. Extravag. Com. etc.  his Predecessors. Here is a pretence to a vast and destructive Power; and though it be a bare pretence, and (without any just ground) irrational and ridiculous; yet let Princes look to it. For when the Popes had Power, they did; and when they have, they will make use of it.  
2. This premised, he proceeds to his Damnatory Sentence, in these words: 
h Nos Apostolicae potestatis plenitudine declaramus praedictam Elizabetham Haereticam, eique adhaerentes, Anathematis sententiam tincurrisse, esseque A CHRISTI CORPORIS UNITATE PRAECISOS. Dictae Bullae Sect. 3.  We (saith he) by the Plenitude of Apostolical Power, declare the said Elizabeth an Heretic, and both her, and her Adherents, to have incurred the Sentence of Excommunication, and to be all cut off from the Unity of the Body of Christ. But this is not all; He proceeds (very unlike a Christian, and what he would be thought, Christ's Vicar) to depose her, from all her Royal Dignity, and all that Dominion, to which she had (by Birth, the Law of God, and the Land) a just Right, in the following Form—  
3. And we 
i Quinetiam ipsam praetenso REGNIJURE, nec non OMNI & quocunque DOMINIO, DIGNITATE, privilegioque PRIVATAM. Ibid. Sect. 4.  Deprive her of her pretended Royal Right, and all Dominion, Dignity and Privilege whatsoever. He calls it, Her PRETENDED Royal Right, because (according to their Rebellious and Impious Principles) she being an Heretic, (as they miscalled her) for that Crime she had lost her Royal Right, even before her actual Excommunication. Nor is this all; he proceeds—  
4. And further, 
k Item Proceres subditos & populos dicti Regni, ac caeteros OMNES, qui illi QUOMODOCUNQUE JURAVERUNT, à JURAMENTO huiusmodi, ac OMNI prorsus dominii, sidelitatis & obsequii debito perpetuo absolutos & praesenti authoritate absolvimus. Ibid. Sect. 5.  we Absolve all the Nobility, Subjects, and People of England, and all others who have any way Sworn to her, from such Oath; and we declare them FOR EVER Absolved from any Obligation of Allegiance or Obedience to her; and we do, (by these Presents) Absolve them. So that here, (so far as was able) he Absolves all her Subjects, from the Obligation of the Oaths, in which they had sworn Allegiance. But because there is, (as the Lawyers truly say) A Natural, as well A Sworn Allegiance; (for, by Birth, they who never swore it, owe a Natural Allegiance to their Prince, being born Subjects) lest, (after their Oath was nulled) they should Obey the Queen, and (upon the Principle of Natural Allegiance) think themselves bound so to do; He goes on, to declare this Natural Bond Null, and frees them from any Obligation of it: Thus:—  
5. We 
l Praecipimus & interdicimus UNIVERSIS & singulis PROCERIBUS,, subditis populis & aliis praedictis, ne ILLI, ejusve MONITIS, MANDATIS, aut LEGIBUS audeant OBEDIRE. Qui secus secerint simili Anathematis sententia innodamus. Ibid, Sect. 5.  Command, and Forbid all the Peers, People and Subjects of England, to dare to give any Obedience to the Queen, her Monitions, Commands, or Laws. And if any do otherwise, we involve them in the same Sentence of Anathema and Excommunication. Whence it evidently appears, 1. That the Pope, in this Authentic Bull, and Decretory Sentence, does (so far as he is able) Depose the Queen. 2. Absolve all her Subjects from their Oath of Allegiance. 3. And (under pain of Excommunication) command and require them, (contrary to their Natural Allegiance) to give no Obedience to their undoubted Sovereign. Nor is this all for,  
6. When he had done all this, he gave away the Queen's Kingdom, and Dominions, to Philip the Second, King of Spain; as is notoriously known, and 
m In depositione Elizabethe. Pius 5. Jus Britanniae & Hiberniae ad Philippum 2. transtulit vi cujus donationis, demandatus pòstea Sidonius fuit, Anno 1588. class Hispanicâ Instructus, ut Brittanniae regna possideret. Remonstran. Hibernorum per Frat. R. Charon. Part. 1. cap. 3. Sect. 4. pag. 7.  ingeniously confessed by (an honest Roman Catholic) Father R. Charon, an Irish Priest.  
Many more such impious Bulls there are in the Roman Bullary, in all which Kings and Princes and Anathematised and deposed by the Pope, and their Subjects absolved from their Oaths of Allegiance on pretence of that vast and extravagant Supremacy and Dominion over all the World, (which they challenge by Divine Right, though without any and against all Reason) even over Kings and Emperors. For instance, the Excommunication and Deposition of the 
n Bullarium Romanum. Tom. 1. p. 52, 53. Lugduni. A●. 1655. Vid. Binium Council Tom. 7. part. 1. p. 484.  Emperor Henry the Fourth who was twice Anathematised by Gregory the Seventh Of Frederique 
o Ibidem. p. 105. & p. 112. dicti Bullarii.  the Second. By Gregory the Ninth, and Innocent the Fourth. Of our King Henry 
p Ibid. Tom. 1. p. 740. The Excommunication was dated 1533. and executed Anno 1538.  the Eighth, by Pope Paul the Third. And (to omit all others) we have an Excommunication of all Heretical Kings and Princes, and Heretics in general, in that famous 
q Vid. dictum Bullarium, Tom. 3. p. 248. & Constitut. 62. Pauli 5. Ibidem, & plurimas ejusdem generis Bullas ibi indicatas.  Bullà Coenae, wherein (on Maundy-Thursday) an Anathema is solemnly denounced against all Heretics, even Emperors, 
r Etiam Imperiali Regali, Ducali, aut alia mundana excellentia fugentibus. They are the words of the Bull.  Kings, Dukes, and all of what Dignity soever: and this Anathema is repeated every year. So that (amongst others) our Gracious King, and all his Protestant Subjects, are Anathematised and Cursed once every year at Rome, as if their Mons Vaticanus, were become Mount Ebal, 
s Deut. 11. 29. & 27. 12.  from whence all Curses were to come. Now, whether this Doctrine and Practices of Popes be not dangerous and pernicious to Kings, let the World Judge.  
Well, but if all this will not do; if the Testimonies of their own Writers, (which both for learning and dignity in their Church, are most eminent) nor their received and established Laws and Canons; nor their Authentic Papal Bulls 
† Vid Pauli Papae. 4. Bullam 12. in Bullario Cherubini. Romae 1638. Tom. 1. p. 602. Qua Imperatores Reges, etc. Haereticos, Imperiis, Regnis & Dominiis omnibus privatos pronunciat; Dominiaque illa omnia esse publicanda, publicata autem sint juris & proprietatis eorum, qui ipsa primò 〈…〉.  and Decretal Constitutions: I say, if all these be not evidence enough, to entitle the Church of Rome to this Seditious, Impious, and (to Kings especially, if they be Protestants) Pernicious Doctrine; yet the Decrees and Canons of their own General Councils, (which, (by their own Principles and Confessions) are Representatives of their whole Church, and Infallible) I say, the Decrees of such Councils (if there be any such) will, and must be undeniable Evidences of what I have said in this particular. And, that their approved General Councils have approved this Doctrine of the Pope's Power to depose Kings and Emperors, and absolve their Subjects from their Oaths of Allegiance, I shall give you two or three evident Instances.  
I. In the General 
t It is one of those General Councils, which the Council of Constans decreed all future Popes should sweat to maintain: Sess. 39 In formâ Professionis à Paga faciendae, p 250. Edit. 1514.  Council of Lions, (for a General Council they do universally acknowledge it) Pope Innocent the Fourth deposed the Emperor Frederique the Second; That he deposed him in that Council, is undenyed by any I have yet met with; and that it was, after diligent deliberation had with his Brethren, and the Council, 
u Cum fratribus nostris & ●●●tio CONCILIO, deliberatione diligemi praehabitâ. Cap. cum aterni. 1. Extra de Sent. & re Judic. in 6. The Title to that Chap. is— Innocentius 4. in Concilio Lugdunensi.  appears by the form of the Excommunication, registered, and upon Record in the Body of their Canon-Law. Where, 1. He 
x Omni honore & dignitate sententiando privamus. Ibidem.  deprives him of all his Honour and Imperial Dignity. 2. And then 
y Omnes qui ei Juramento fidelitatis tenentur astricti, à Juramento hujusmodi perpetuo absolvimus. Ibid.  absolves all his Subjects from their Oaths of Fidelity. 3. And 
z Quoslibet, qui ei, velut Imperatori vel Regi, Consilium, vel auxilium praestiterint, vel favorem Excommunicationis sententiae subjacere.  Excommunicates all who should acknowledge him King, or Emperor; or should counsel, assist, or favour him.  
II. In the great Lateran 
a Concil. Lateranum Magnum, sub Innocentio. 3. Anno 1215. Can. 3. De Haereticis: and the Canon is received into the Canon Law, by Pope Gregory the 9 Cap. Excommunicamus. 13. Extra de Haereticis.  Council, (for so they commonly call it) in which (if they misreckon not) there were no less than 1215. Father's) it was Synodically and Categorically concluded, That the Pope might depose Kings, absolve their Subjects from their Oaths of Allegiance, and give away their Kingdoms. The Series and Sum of the Canon is this; First, It is decreed, That all Secular Powers shall expel all (whom the Pope and his Party shall call) Heretics, out of their Dominions, and they were to be admonished to do this, Moneantur seculares potestates, etc. Secondly, But in case they obeyed not that Monition, they were to be 
b Si necesse fuerit, per Censuras Ecclesiasticas COMPELLANTUR potestates seculares, etc. Ibid. Can. 3.  COMPELLED. And not only the Lateran, but the 
c Concil. Trident. Sess. 25. De Reformat. cap. 20.  Trent-Council, (a most Apocryphal Conventicle, as I shall, when required, make evident to you) useth the same Saucy Language to Princes and Supreme Powers, 
d Imperatorem Reges, Principes, & OMNES, cujuscunque status & dignitatis, etc.  (even Emperors, Kings, Princes, and all other of what State or Dignity soever) for all these are 
e PRAECIPIT Sacros Canon's, & Concilia Generalia OMNIA, & Apostolicas Sanctiones in favorem Ecclesiast. personarum, tanquam DEI PRAECEPTA, Ordinatione Dei constituta, etc.  COMMANDED to observe all the Sacred Canons, and ALL GENERAL COUNCILS, (and so even the Lateran Council, and this Canon we are speaking of) which are in favour of Ecclesiastical Persons, and the Liberties of the Church; and they are to observe all these, and ALL OTHER PAPAL SANCTIONS, as the PRECEPTS OF GOD, and DIVINE ORDINATIONS. And the Lemma, 
f ●●●ANTUR OMNES PRINCIPES Catholici, conservare OMNIA SANCITA, etc. In Lemmate dicto Cap. praefixo, in Edit. Concil. Trident. Anno 1634. if I forget not; for I have not the Book now by me.  or Title to that Chapter, is this ..... COGANTUR, etc. LET ALL CATHOLIC PRINCES (and much more Heretical) be COMPELLED to observe ALL the SANCTIONS concerning Ecclesiastical Liberty, etc. And this is the common and usual Language of their most eminent Writers, of their Popes and Councils: as you may see (to omit all others) in Cardinal 
g Card. Tuschus, Conclusion. Pract. Juris. Tom. 6. Conclus. 41. Sect. 40. 41, 61.  Tuschus, the life of Pope 
h Imperator potest COGI ad Officium Execrationibus, & ARMIS. Gregorius. 7. apud Platinam in cjus Vita.  Gregory the Seventh by Platina, and in the Lateran Council under Leo the Tenth, where the Pope in his Monitory against the Gallican Pragmatical Sanction, faucily says, .... 
i Leo 10. in Concil. Laterano, Approbante Concilio, apud Binium Concil. Tom. 9 p. 49. Edit. Paris. Ann. 1636. REGES PEREMPTORIE REQUIRIMUS.  We PEREMPTORILY COMMAND KINGS, etc. Secondly, Well then, by this Lateran Council and Canon, we are speaking of, Kings are to be COMPELLED, by the Pope, to do their duty; and that is (as the Canon tells us) to expel all Heretics out of their Kingdoms. And if you ask, Who, or What Heretics those are? The same Canon tells you, That it is all those, whom the Pope and his Party, shall be pleased to 
k Haereticos AB ECCLESIA NOTATOS.  call Heretics. Thirdly, And they (Kings and Princes) must be COMPELLED to take an OATH, and swear they will Expel such Heretics; and this Oath they must take publicly, (that all may see and know that Princes obey the Pope) for the words of the Canon are, .... Praestent JURAMENTUM PUBLICE, quod universos Haereticos, AB ECCLESIA NOTATOS exterminare studeant. Fourthly, And if any King, or Prince 
l Si requisitus neglexerit, per Metropolitanum & comprovinciales Episcopos Excommunicationis vincu'o inn●detur. They are the words of the Canon.  neglect this duty, and (when it is tendered) refuse the Oath, or to expel Heretics out of his Dominions; Then the Metropolitan and the Bishops of his Province must Excommunicate him. Fifthly, And then if he persist contumacious, and refuse to give satisfaction by expelling all Heretics; they must signify it to the POPE, that he 
m Ut ex tunc ipse Papa VASALLOS ab ejus FIDELITATE denunciat ABSOLUTOS, & TERRAM exponant CATHOLICIS OCCUPANDAM.  may DEPOSE HIM, ABSOLVE HIS SUBJECTS FROM THEIR OATHS OF ALLEGIANCE, and GIVE HIS KINGDOM TO CATHOLICS. So the Canon. So that if the Pope, and a Popish General Council, very great for number, (but as for Learning and Loyalty little enough) consisting of 1215. Fathers; I say, if these may be Judges, Kings and Princes are Subjects and Slaves to the Pope, who may COMPEL them to expel as many of their own Subjects, as he shall call (or miscall) Heretics, out of their Dominions; and impose an Oath upon them, to bind them to obedience, and unless they obey such Papal commands, the Pope may depose the Prince who disobeys, absolve his Subjects from all Oaths of Allegiance, and his Kingdom (forfeited to the Pope by his disobedience) may be given away, to any, to whom the Pope shall please to give it. Now whether such impious and rebellious Positions (approved and owned by the Roman Church, in her greatest General Councils, which, she believes, (at least would have us believe) infallible) be not dangerous and pernicious to Princes, and destructive of their just rights, let the World Judge. I know, that although the 
n See a Book lately printed, called, The Jesuits Loyalty. It contains three Letters of a Jesuit, (Father Kein, or Keins, (if I forget not) was the Man) in which this lateral Canon, and all the consequences of it, are approv'ed, and the Pope's Power to depose Kings, (out of Popish Authors and Councils) largely, and datâ Operâ, proved to be de fide.  Jesuits and Canonists publicly approve and own the Doctrine of this Canon and the Lateran Council, and the consequences of it; yet some more sober Papists do not: And therefore two Answers (or insignificant shifts) are brought by some, to evade or mollify, and lessen the impiety of those consequences, which are by Protestants inferred from it.  
1. First then, say they, that the Lateran Canon 
1. Answer.  is to be meant only of Feudatary, or Subordinate, not of Absolute, or Supreme Princes.  
But this is an evident mistake of the meaning of 
Refutation.  the Lateran Canon, and in terminis, contradicts the express words and sense of the Canon. For,  
1. By the Canon, All Princes, (Supreme and Subordinate, and Feudatary) if they refuse to expel all Heretics out of their Dominions, are to be Excommunicated by the Metropolitan and the Bishops of his Province, and then Deposed by the Pope: but with this difference expressed in the Canon. When any Subordinate Prince was Deposed, it was with a 
r Salvo Jure Dominii Principalis. They are the words of the third Canon of that Lateran Council.  Salvo, or Proviso, for the Rights of his Superior Lord. The Inferior Lord Deposed, loses only what was his own proper Right; his Superior Lord loses nothing. If the Inferior Lord was to pay any Rents, or ought any Services to his Supreme Lord, those he did not forfeit; but those remained due (as before) to the Supreme Lord. But on this condition, That the Supreme Lord himself did not 
s Dummodo ipse (Dominus Principalis) nullum praestet obstacul●on, etc. Ibidem.  concur to hinder the expulsion of all Heretics out of the Dominions of the Feudatary, or Inferior Lord: that is, if he hindered not the Execution of the Pope's commands. For if he did; then even he (the SUPREME LORD) must be Deposed too, as well as the Inferior Lord. The Law and Decree of that Council, involves both the Inferior and Supreme Lords, (if both be guilty and negligent in expelling Heretics) in the same Punishments of Deposition, and loss of their Dominions. For the Canon says, ...... 
t EADEM LEGE SERVATA CIRCA EOS, Qui non HABENT DOMINOS PRINCIPALES. And this impious Doctrine was not only approved by Honorius 3. Pope Innocent 3. his next Successor, but approved, confirmed, and referred into the Body of their Canon-Law by Gregory 9 cap Excommunicamus, 13. Extra. de Haereticis. Afterward Innocentius 4. Anno 1243. Alexander 4. 1258. Clement 4. Anno 1265. all confirm it, as appears in the Bullarium Magnum Romanum Lugduni, 1655. Tom. 1. pag. 109. col. 2. And lest it might be thought that they have altered their opinion now, and are become more favourable to Princes, they have lately added the confirmation of it by Innocentius 4. to the Body of their Canon-Law, Lugd. 1661. Vid. 7. Decret. Lib. 5. Tit. 3. De Haeret. & Schism. cap. 1. 2.  That THE SAME LAW MUST BE OBSERVED CONCERNING THOSE who (have, and) have no SUPERIOR LORDS. That is; the Supreme Lords, (be it King or Emperor) if they Obey not the Pope's command, and effectually expel all Heretics out of their Dominions, they must (by this Canon) be Deposed.  
2. But admit (which is evidently untrue) that the Canon meant only Feudatary and Inferior Princes should be Deposed by the Pope. The mischief and injustice is less, (as a Subordinate Prince is less than the Supreme) but very great: and (even upon this false Supposition) this Power challenged by the Pope, (and approved by the Lateran Canon and Council) will be not only dangerous, but pernicious to Subordinate and Feudatary Princes. This is too plain to need any further proof.  
The second Answer some bring to what we urge 
2 Answer.  against Rome from the Lateran Canon, is this: 
u The Author of the Answer to The Jesuits Loyalty, London, 1678. pag. 12. Father Preston, under the name of Wytherington, etc.  They deny that Council to be a General One, or (if it were) that it made any Canons: and therefore the Doctrine of that Canon (whatever it be) cannot be imputed to the Church of Rome, as Approved by it.  
But this is as void of Ground or Truth, as the former. 
Refut.  For this Lateran Council (and the Canons of it) have been, and are universally received in the Church of Rome, the Council as 
x In the Bull by which Innocent 3. called the Lateran Council, the Title is this,— Indictio sacri & OECUMENICI Concilii Lateranensis pro. 1. die Nou. 1215. In Bullario. Rom. Tom. 1. pag. 87. Edit. 1655.  Ecumenical, and the Canons attributed to it, as Genuine, and not Supposititious, and Spurious. That this may appear, consider,  
1. That all their Writers de Conciliis (which I have hitherto met with) do universally acknowledge it to have been a General Council, and commonly call it, Concilium Lateranense Magnum, and cite the Canons attributed to it, as Genuine.  
2. All the Popish Writers, who have published the Councils, or Epitome's, and Sum of them, (as Crabb, Surius, Binius, Joverius, Caranza, etc. publish it as a General Council. And Joverius confidently says, .... 
y Non video qua fronte audeat qnis negare hoc Concilium esse Oecumenicum. Joverius Concil. Part. 1. pag. 120. in Lemmate Concilio praefixo.  That he cannot see, with what Face any Man dare deny it to be a General Council.  
3. In their last and best 
z Vid. Edit. Juris Canonici Paris. 1612, & 1618., & Lugduni. 1661. etc.  Editions of their Canon-Law, there is (in the beginning) a distinct Catalogue of their General and Provincial Councils, acknowledged to be such, and this Lateran is ever reckoned amongst those which they admit as General.  
2. There is a commonly received distinction amongst their Writers de Conciliis, wherein they 
a So Bellarm●●●, Longas à Coriolano, Rives, etc.  tell us, That Concilia Generalia s●nt. 1. Approbata. 2. Reprobata. 3. Partim approbata, partim reprobata. 4. Nec approbata nec reprobata, of which last sort they make the first Council of Pisa. Now this Lateran Council, (we are speaking of) they always reckon amongst the General Councils of the first Order, or those which are approved by their Church. Though this distinction of Councils be ridiculous, and inconsistent with Truth, or their own Principles; as (were it my business now, or pertinent) might evidently be proved: yet (by it) it manifestly appears, that the Lateran Council was (in their Opinion and Judgement) a General Council; which is that for which I produce it. But further, I say,  
5. In their own Canon-Law, (and as in others before, so in a late and approved 
b Corpus Juris Canonici Lugduni. 1661.  Edition of it) this Lateran Council under Pope Innocent the Third, is acknowledged to be a General, or Ecumenical Council. For in the Decretals, published by the Authority and Command of Pope 
c Vide Bullam Gregorii. 9 Decretalibus praefixam.  Gregory the Ninth, for the common 
d Ad communem maxime studentium Utilitatem. Ibidem.  benefit, and with command that 
e Volentes ut hac TANTUM compilatione, UNIVERSI utantur, in JUDICIIS & SCHOLIS, etc. Ibidem.  they, (and none else without Papal Authority) should be used by all Judges in Judicature, and by Readers of Law in the Universities; and all this confirmed by a Bull of 
f Bulla haec Romae data Anno 1580. Jul. 1. & Corp. Juris Canon praefixa.  Gregory the Thirteenth. In the very first Chapter of those Decretals, the Lemma, or Title prefixed to it, is thus: 
g Cap. Firmiter 1. Extra, De Summa Trinitate. The Title to that Chapter is this— Innocentius 3. in Concilio GENERALI.  Innocent the Third, in a General Council: And that we may be sure, 'tis the Lateran Council he means; a 
h Antonius Naldus:-.-.- Hoc Concilium Rom● in Laterano celebratum, Anno 1215. & Innocentii 3. 18. assistentibus Hierosol. & Constantinop. Patriarchis, & TOTIUS FERE ORBIS EPISCOPIS, etc.  great Lawyer in his Annotations, (subjoined to that Bull of Gregory the Ninth before mentioned) tells us, That this Council was held at Rome, in the Lateran, in the Year 1215. in the Eighteenth Year of Innocent the Third. The Patriarches of Jerusalem and Constantinople, and the Bishops of almost the WHOLE WORLD, etc. So that if the Title of a Decretal published by Pope Gregory the Ninth, or the Annotation upon it, by Naldus an eminent Lawyer, and the Approbation and Confirmation of both, by Pope Gregory the Thirteenth, be true; it will evidently follow, that the Lateran Council was a General or Ecumenical Council. And afterwards, in the same Canon-Law and Decretals, we meet with this Title to another Chapter; ...... 
i Cap. Nimis. 30. Extra De Jurejurando.  Idem in Concilio Generali. And it appears, (both by the former 
k Cap. Veniens. 16. attribuitur Innocentio. 3. and so are all the, 13. following, and this 30. of which we now speak.  Chapters of that Title, and the Annotation on this) that Innocent the Third was the Pope, and that in the 
l Concilium Lateranum sub Innocentio. 3, so says the Annotation. ad dictum cap. 30. Et. C.  Lateran was the Council, which is there called General. And afterwards 
m Cap. Qualiter. 24 Extra. De Accusationibus.  several times to the very same purpose; especially in the 
n Cap. Excommunicamus 13. Extra. De Haereticis. Vid. Lemma dicti Capitis, & Annotat. lit. A.  Fifth Book of Gregory's Deeretals, and the Seventh Title; where this Impious Canon (for Deposing Kings, and Absolving their Subjects from their Oaths of Allegiance) is entirely Registered for Law, referred to Pope Innocent the Third, in his Lateran Council, and that Council declared Ecumenical.  
6. Lastly, To put the matter out of doubt, that the Lateran Council was Ecumenical, and made Canons, the Council of Constans does 
o Concil. Constant. Sess. 19 pag. 126. Edit. in Octavo. Ann. 1514. & ibid., pag. 280. & pag. 312. In confirmat. Constitutionis Frederici. 2.  testify it several times, and expressly names it amongst those General Councils, to the observation whereof the Popes were to 
p Concil. Constant. Sess. 39▪ in forma Professionis a Papa Electo facienda.  swear, at their coming to the Papal Dignity. And although these Authorities be abundantly sufficient to satisfy our more sober Adversaries; yet I shall add one more, which may (I hope) silence the more Confident. It is the Authority of the 
q Sess, 24. cap. 5. de Reformat. pag. 290. Edit. Salamant. 1588. Constitutionem, sub Innocentio 3. in CONCILIO GENERALI, quae incipit, Qualiter & quando Synodus innovat.  Trent-Council, which does expressly call it a General Council, and confirms one of its Canons.  
The sum of this Discourse is; That if the Concurrent Testimonies, 1. Of their own most learned, and (for Dignity) most eminent Writers de Conciliis; 2. Or their Publishers of their Councils General and Provincial; 3. Or many Decrees of their Popes generally approved and received into their Canon-Law, of the last, and (as they tell us) of the most correct Editions; 4. Or of their General Councils (for such they esteem them) of Constance and Trent: I say, if all these be of any validity, (and with them, some of those Testimonies are infallible) than it will evidently follow; 1. That this Lateran Council under Pope Innocent the Third, is (and, with them, must be) an Ecumenical or General Council. 2. And so, those Impious and Damnable Positions in the Third Canon of that Council, (1. That Kings and Emperors may be Excommunicated by their own Bishops for not obeying the Pope: 2. And Deposed by the Pope: 3. And their Subjects Absolved by him, from their Oaths of Allegiance: 4. And their Kingdoms given away to those, who Obey and please the Pope:) I say, all those Positions, must be acknowledged to be the Doctrines of the Roman Church, being Decrees and Constitutions of her received General Councils, which she professeth to be infallible, and therefore obliging her to a firm belief of them. 3. This being evidently so, that the Pope and his Party (obliged thereunto, by their approved and received Canon-Law, and their General Councils) do believe, and publicly profess, such Impious, Traitorous, and Damnable Doctrines; it will be easy for all (who have good Eyes, and will use them) to see, how Dangerous and Pernicious such Principles are, to all (especially Protestant) Kings, Princes, and their People and Subjects. And that,  

1. In point of Conscience, and in respect of their Souls and Salvation, if they believe and receive such Impious Positions and Principles.  
2. In point of Civil Prudence, in respect of their Persons, Honours and Estates, if they receive them not.   
1. In point of Conscience, if they submit to the Pope, and believe and receive such Heretical Positions, and Damnable Doctrines, it must of necessity, be Dangerous and Pernicious to their Souls. For this Argument will be both consequent, and evident: To believe Heretical and Damnable Opinions and Doctrines, is Dangerous and Pernicious to the Soul; (this all Sides confess:) But to believe that the Pope can Excommunicate and Depose Kings, absolve their Subjects, from their Oaths of Allegiance, so as they may 
† I say, Lawfully; according to their Popish Principles. For, 1. They say, It is not Treason to kill such a King after deposition, for he is not King then, nor his People (absolved from their Oaths of Fidelity▪) Subjects. Nor is it Murder; for their Supreme and infallible Judge, the Pope, has determined and made it Law; NON SUNT HOMICIDAE, qui adversus Excommunicatos, ZELO MATRIS ECCLESIAE ARMANTUR, EOSQUE TRUCIDANT. This is the determination of Pope Urban the Second. And it is Law in Gratian, cap. Excommunicatorum 47. Caus. 23. Quaest 5.  lawfully murder and kill their Kings so Excommunicated and Deposed, is Heretical and Damnable Doctrine; as is declared in a great and full Parliament 
a I do from my heart abjure and detest, as Impious and Heretical; that Damnable Doctrine and Position; That Princes, that are Excommunicated or deprived by the Pope, may be Deposed or Murdered by their Subjects, or any other. So the Oath in the Statute. 5. Jac. Cap. 4.  on occasion of that horrid and bloody Gun-powder-Treason, in (the Fifth year of King James) In the Oath of Allegiance: which Oath, not only you and I, but all the Clergy, the Nobility, Magistrates, all Graduates in the University, etc. have (or should have) taken, and so (by a Solemn, and Sacred Oath) h●ve Sworn such doctrine to be Impious, Damnable, and Heretical. Other Arguments I need not use to you, (or any who love truth; and the Church of England) to prove the error and impiety of such Opinions, and the danger those poor deluded Souls are in, who believe and practise them. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Original Error, from which the rest follow, is that vast Supremacy, which the Pope (as Peter's Successor) challengeth, and (when he has ability) Usurps over Kings. A power St. Peter never had, nor pretended to; who knew no power in himself, or any other mere Man, superior to Kings. 
b 1 Pet. 2. 13. This place troubled Pope Innocent the 3d; and if you will consult and consider his ridiculous, as well as erroneous Exposition of it, you will have reason to think him a Fool, rather than Infallible; and yet it is in their Canon-Law. Cap. Solicitae. 6. Extra De Majoritate & Obedientia.  Submit yourselves (says he) to every humane Ordinance, whether to the KING AS SUPREME, etc. He who says, the KING IS SUPREME, does with the same breath (and undeniable consequence) say, he has no Superior. It being a manifest contradiction, to say, any thing is SUPERIOR to that which is Supreme. St. Peter commands all to SUBMIT themselves to their Kings (and there were none then but Pagan and Idolatrous Princes) and obey them as SUPREME Governors; the Pope command● Subjects to disobey their Kings (if he miscall them Heretics) to refuse any assistance or subjection to them, to take Arms against them, and tells them, that if (in zeal to the Catholic Cause) they 
† Non sunt homicidae, qui adversus excommunicatos, zelo matris Ecclesi● armantur. Lemma ad dictum. cap. 47. Caus. 23, Quaest 5.  kill them (or any Heretic) it is no Murder: and threatens them with Excommunication, if they do not what he commands them. Now, let any sober person tell me, whether they can (in this case) disobey the Apostle, and obey these impious commands of the Pope, without great and apparent danger to their Souls? Our blessed Saviour (whose Vicar the Pope pretends to be) does himself pay Tribute 
a Math. 17. 27. Vid. Rob. Abbot. de Suprema potestate Regia Praelect. 4. p. 38.  to Caesar (though a Pagan and Idolater) leaving us an admirable and most pious example of that Obedience and Loyalty due; even to impious and Pagan Princes: nor is this all; for he further gives express command, That all should render unto 
b Marc. 12. 17.  CAESAR THE THINGS WHICH ARE CAESAR'S. He acknowledgeth the Imperial Rights of Caesar, of which his Impiety and Idolatry 
c Dominium non fundatur in gratia, etc.  did not deprive him. St. Paul (both by his practice and precept) confirms the same doctrine. 1. He acknowledges the Emperor's power superior to his (though he was an Apostle, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. In NOTHING short of the VERY CHIEFEST Apostles. 2 Cor. 11. 5. & 12. vers. 11.  not inferior to Peter or any Apostle, which he twice affirms to the Corinthians) I stand at Caesar's 
e Acts 25. 10. 11.  Judgment-Seate (saith he) WHERE I OUGHT TO BE JUDGED; if I have done any thing worthy of DEATH: he pleaded no exemption from the Jurisdiction of the Civil Magistrate, in a Criminal Cause (as now every 
f Concil. Tridentinum. Sect. 24. Cap. 5. De Reformatione.  Popish Bishop does (as by their Law they may) but he confesseth the Superiority of the Civil Power, and Appeals to it 
g Act, 25. 11. vid. R. Abbott De suprema potestat. Regia Praelect. 60. pag. 60. 61.  I APPEAL TO CAESAR (says he.) 'Tis evident, that all Appeals are from an Inferior, to a Superior Judge, and one who has Jurisdiction over the Apellant, and cognizance of the crime, and therefore Paul appealing to Caesar, does (ipso facto) acknowledge him his legal and superior Judge. So far was St. Paul from believing those Popish and Rebellious Principles, and from Disloyalty, or Disobedience to that Imperial (though Pagan) Power, under which he lived; that he publicly acknowledged, and humbly submitted to it. 2. Nor was he only in his own person obedient, and a loyal subject to the Emperor, but (Writing to the Romans) he did, as an Apostle of Jesus Christ, command them also to be Loyal and Obedient 
h Rom. 13. 1.  Let every Soul (every 
i Gen. 46. 27. Levit. 22. 3. 6. 11.  Man) be subject to the higher (the 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, suprema 1 Pet. 2, 13. It is the same word in Peter and Paul too.  Supreme) Powers, etc. And then he adds 
l Rom. 13, 7.  That they should render to them, TRIBUTE, CUSTOM, FEAR, HONOUR, and ALL THEIR DEUCE. By supreme 
m For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vers. 1 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vers. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vers. 4.  powers here, he means men possessing Supreme Power; and the Supreme power under which he and the Romans than were, was Nero, a most impious Pagan, and persecuter of Christ and Christians; and yet every soul within his Empire (even Peter as well as Paul) was (by ●the Law of God and the Gospel) to be subject to him, to fear, honour, pay him Tribute and Loyally obey him. As, (by the before-said Examples and precepts of St. Paul, and our blessed Saviour) evidently appears. Now your Popish Doctrine, and (by them) Approved Principles▪ contradicts all this; and let St. Peter, Paul and our blessed Saviour say, or do what they will; let them acknowledge Caesar's Supreme Power, and command obedience to him (though a Pagan) and submit to his power themselves: yet at Rome, they acknowledge NO SUPREME POWER but the POPE; whom (as I have before 
n See the place before-cited, Cap. Solicit, 6. Extrâ De Major. & Obedient▪ where Pope Innocent the Third says, That the Papal Power is greater than the Imperial, as much as the Sun is greater than the Moon. The Gloss there says; He is 47 times greater; The Note in the Margin says 57 times; but (upon mature consideration, no doubt) The Addition there, says the Papal Power is 7744. times greater than the Imperial.  showed) they make●astly superion, and greater than Kings; so that (when he thinks fit) he may depose a King, or Supreme Prince, and command their Subjects (upon pain of Excommunication, and an Anathema) to pay them no Tribute, Fear, or Honour, nor 
o Precipimus universis subditis, ne illi ejusve mandatis aut legibus audeant obedire, qui secus egerint, Anathematis sententia innodamus. Ita Bulla Pii 5. de Damnat. Elizab. Anho 15●0, Eliz. 13. In Bullario Romano. Lugd. 1655. Tom. 2. p. 303. Sometimes they are forbid in such Bulls; Ne consilium, Juv●men Oper●, Operamve aliquatenus impendant Regi deposito. So in the deposition of the Emperor Friderique the Second. In Bullario dicto. Tom. 1. p. 106. Col. 1.  OBEY ANY OF THEIR COMMANDS: For such is the stile of their anathemas and Damnatory Bulls, particularly of that, wherein Pope Pius the Fifth deposeth Q. Elizabeth, quoted in the Margin. This premised, as evidently certain; be you judge, whether it be not a great crime and crying sin, for any subjects to believe this rebellious and Popish doctrine, against the express command of our blessed Saviour and his Apostles in the Gospel? And if it be (as undeniably it is) than it is as certain, that the belief and practice of such doctrine and principles, is not only dangerous, but (without repentance) pernicious and damnable to those miserably deluded Souls, who do so believe and practise it.  
And it is considerable, and undeniably certain, that their Popish Doctrine, and received principles, do not only approve the Excommunication and Deposition of Kings, the Absolution of their Subjects from their Oaths of Allegiance, their Prohibition of them to obey the Laws or Commands of their Princes so deposed, that they may take Arms, and innocently Kill all Heretics, (Princes or People.) But they are encouraged to do this, (by their Pope's Decretals, approved and received 
p Vid. Oratian. Can. Omnium 46. Caus. 23. Quaest 5. & ibid. Can. Omni timore 9 Quaest 8. Vid. Glossam & Turrecrematam ad dictos Canon's.  for Law, in the Body of their Canon-Law, in the last, and (as they say) the most correct Editions of that Law, approved and established by the Bull and Authority of Gregory the Thirteenth) with the Promise of Heaven and Eternal Life, if they die in the War against the Enemies of the Roman Faith, Heretics and Infidels. This was a fair promise; but Pope Innocent the Third, (Popes having for some Ages been liberal in promising what they had no power to give) promises more; for besides a Plenary Remission of Sins, he promises, not only Heaven, but a 
q Vid. Bullam Innocenti 3. dat. Laterani 19 Cal. Jan. Anno Pontificat. 18. & Anno Dom. 1215. Mag. Bullarii Roman. Tom. 1. pag. 89. Sect. 17. dictae Bullae. Nos ideo (they are the words of the Bull) Omnibus— PLENAM peccatorum OMNIUM VENIAM indulgemus, & in retributione Justorum SALUTIS AETERNAE POLLICEMUR AUGMENTUM. And all this extravagant Power of pardoning all their sins, and giving higher degrees of glory in Heaven; this (as is pretended) Infallible Judge, erroneously and ridiculously builds upon the power of binding and losing, which every Apostle had as well, and as much as Peter, and every Bishop in the World, as much as the Pope.  greater degree of Glory in it, to the Crusadoes, the Crucisignatis, Soldiers marked with a Cross: who (as it was pretended) were raised, to recover the Holy Land from the Saracens; but they, or some with the like indulgence, employed to Murder the poor 
r Catholici, qui crucis assampto charactere, ad Haereticorum exterminium se accinxerint, illa gaudeant Indulgentia, quae accedentibus ad Terrae Sanctae subcidium conceditur. Concil. Lateran. sub Innocent. 3. Can. 3. Vid. dictum Leonis Papae 4. apud Gratianum Can. Omni timore 9 Caus. 33. Quaest 8.  Waldenses, which with barbarous and inhuman cruelty they did. Now how dangerous to the Soul, Sin so encouraged must be, a weak-sighted Man may easily see, without Spectacles or further proof. Be it concluded then; such Popish Principles (when believed and practised) are not only dangerous to the Soul, but pernicious, and (without repentance) destructive of Salvation.  
2. But, besides that such Popish Doctrines and Principles (in point of Conscience) are dangerous to the Soul, and (without true repentance) destructive of Salvation; they are also (if considered in Civil Prudence) dangerous and pernicious to Princes, and Supreme Powers; depriving them (when put in execution) of all their Honours, Estates, and Lives too. The truth of this is (without further proof) notorious, by the sad and miserable Ruins of many great Princes, caused by Popes and their Party, who approved and practised such Rebellious Popish Principles, as we are speaking of. I say, the ruin of great Princes.  

1. Before the Reformation, (who were no Protestants) and some since, who were Papists too.  
2. Since the Reformation, who were indeed Protestants, or as such (or favourers of them) Excommunicated, and deprived of their Crowns and Kingdoms; though the Excommunications did prove bruta fulmina, vain and ineffectual, and did not that mischief, which their impious Author intended: for which we are to thank the good Providence of Heaven, and not the Pope.   
1. For the first; Authentic Stories tell us, that Pope 
s And a little before him, Pope Gregory 2. Deposed the Emperor Leo Isaurus, because he was against Images, which was Anno 729. Vid. Baron. Annal. ad Annum 730. Num. 5. Where he has this Note concerning that Emperor's Deposition:— Sic exemplum posteris DIGNUM reliquit Gregorius; ne in Ecclesia Christi REGNARE SINE RENTUR HAERETICI PRINCIPES. The Cardinal every where highly approves this Doctrine, etc. Vid. Baron. ad Ann. 593. Num. 86.  Zachary Deposed Childerick (or Chilperick) King of France, about the middle of the Eighth Century. 2. Gregory the Seventh Deposeth Henry the Fourth, and causeth great and miserable Rebellions and Bloodshed in the Roman Empire, in the Eleventh Century. 3. Pope Sylvester the Third, in the Twelfth Century, Excommunicates the Emperor Henry the Fifth, Et Magnas turbas in Germania excitat (says Urspergensis.) 4. Pope Innocent the Third Excommunicates Otto the Fourth, in the beginning of the Thirteenth Century. 5. Innocent the Fourth, in the same Century, Deposed the Emperor Frederick the Second. In short, (to omit many others) the barbarous Murders of Henry the Third and Fourth of France, have been, and most justly were, and will be imputed to these Popish Principles, in the belief of which, those impious Assassins' were confirmed and Catechised. Sure I am, that Pope Sixtus the Fifth did approve and highly magnify the impious Fact of Jaques Clement the Dominican, who was the Murderer of Henry the Third, in that famous (and impious) 
t This Speech of Sixtus ●. was Printed at Paris, An. 1589. according to the Latin Copy printed at Rome, as is attested by three Doctors of the Sorbon.  Speech of his, made to his Cardinals (no doubt as well pleased as the Pope) in the Consistory; and afterwards Published and Printed at Rome: An evident Argument, that they were not (though great reason they should have been) ashamed of it: for certainly they would never have Printed what they did not approve.  
2. But although the Popish Positions and Principles we are speaking of, are dangerous to all Supreme Powers, (even Roman Catholics, as appears by what is already said) yet more especially to all Protestant Princes and People: For,  
1. All Protestant (Kings and Subjects) being declared Heretics, are Excommunicated, and solemnly 
a The form of that Excommunication is now extant in the Body of their Law, lib. 7. Decret. lib. 5. Tit. 3. De Haereticis & Schism. cap. 9  Cursed by Pope Paul the Fourth, about 120 years ago; and that we may take notice of it, it is lately referred into the Body 
b The Bull of Excommunication is dated at Rome, An. 1558. which was 1 Elizabeth●.  of their Canon-Law. Now this Excommunication contains many considerable particulars, As, 1. All Heretics, of what dignity 
c Quacunque dignitate, etiam Comitali, Buronali, Marchionali, Ducali, Regia, seu Imperiali prae●ulgeant.  soever, Barons, Earls, Marquesses, Dukes, Kings, and Emperors: none excepted, they are all involved in the same Curse and Anathema. 2. Nor is it only those Heretics who then were in being, but ALL also, which 
d Quicunque HACTENUS à ●ide deviarunt, seu INPOSTERUM deviabunt, seu in Haeresin incident, etc.  AFTERWARDS SHOULD BE. So that our gracious King and his Protestant subjects now, are as much under the Curse, as Q. Elizabeth and her subjects were, in the First of her Reign, when that Bull was first published. 3. Nor was this Bull rashly made, but after 
e Habitâ cum Card. deliberatione matura, & de eorum Consilio, & Unanimi assensu, etc.  mature deliberation with the Cardinals, and by their Counsel, and unanimous consent. It was (it seems) a premeditated and deliberate▪ as well as an Impious Act they were about; for impious it was, and by all sober and impartial Judges, ever will be thought so. 4. The punishments which this Bull ties upon Heretics, are 
f Omnes Suspensionis, Excommunicationis, Interdicti, Privationis poenas, à QUIBUSVIS Rom. Pontificibus, aut pro TALIBUS HABITIS, per eorum literas Extravagantes, seu in Consiliis seu Patrum Decretis & Canonibus QUOMODOLIBET contra Haereticos Latas, approbamus, innovamus, & PERPETUO OBSERVARI Volumus, etc.  Excommunication, Suspension, Deprivation, and all other punishments, which any Pope, in any Papal Canon or Constitution (howsoever made) denounced against Heretics; all which Canons and Constitutions he approves, confirms, and will have PERPETUALLY observed. 5. And for Kings 
g Regnis & Imperio PENITUS & IN TOTUM, PERPETUO sint PRIVATI, & ad illa de caetero inhabiles & INCAPACES, etc.  and Emperors (the same is for Barons, Earls, Marquess' and Duke's) they are TOTALLY and FOR EVER DEPRIVED of their Kingdoms and Empires, and made incapable ever to enjoy them. The same Censure passeth upon Bishops, Archbishops, which were Heretics then, when the Curse was published, (vel in posterum in Haeresin incident) or for the future EVER SHOULD BE Heretics. Nor is this Constitution (which denounceth this Curse) temporary; But CONSTITUTIO IN PERPETUUM VALITURA, a Constitution and a Curse to be in force, and effectual against Heretics, for ever. Nor is there any need, of any Legal Process to convict any person of Heresy, before the Curse come upon him: but, EO IPSO ABSQUE ALIQUO JURIS VEL FACTI MINISTERIO (they are the words of this impious Excommunication) All Heretics, by being so, without any accusation, or legal conviction, are actually under that curse: So that our gracious King, all his Protestant Nobility, all Archbishops and Bishops, Eorum etiam 
h Vid. Constit. 34. Clementis Papae 10. which next follows, & Alexandri 7. Constit. 16. dat. Romae, Anno 1656. In Bullario Romano, Tom. 4. p. 218. where we are referred to many more such forms of Excommunications.  receptatores, fautores, etc. and all who shall receive, or any way favour them, stand actually Excommunicated and Accursed. And here I desire to know of our Papists, who do (as much as any) pretend to Loyalty; do they (as good subjects should) favour their King, or do they not? If not, than they neither are, nor can be good subjects: If they do, than they disobey their Supreme and Infallible Judges, and are (as well as we) under the Excommunication and the Pope's Curse, and so no members of their so much (and with so little reason) magnified Roman Church.  
2. But lest this Excommunication and Curse might not prove so effectual as they desire, to blast all Protestants (which they make, for they are not so, the worst of all Heretics) the Curse, to make Sure Work (as they think, and would have it) is solemnly renewed every year, in that famous (and impious) Bulla 
a A Form of this Bull we have in Bullar. Roman. Tom. 4. p. 528. Constit. 34. Clement. 10. An. 1671.  Coenae Domini, read every year on Maundy-Thursday. Wherein all Protestants are (by name) cursed, whether Princes or People. We 
b Excommunicamus & Anathematizamus, ex parte Dei, & authoritate Petri & Pauli, ac nostra, quoscunque Hussitas, Wickliffistas, Lutheranos, Zuinglianos, Calvinistas, Ugonottos, etc. Eorumque receptatores, fautores, & desensores.  Excommunicate and Curse (says the Pope in that Bull) All Hussites, Wickliffists, Lutherans, Zwinglians, Calvinists, Hugonots, etc. And whosoever shall RECEIVE, DEFEND, or FAVOUR them. And here again, it will concern our Roman Catholics seriously to consider, into what straits, the ambition and unparallelled pride of their Popes, has brought them. For if (according to their duty) they defend their King, they are cursed at Rome. And if they do not defend him, than they do not perform that duty of Allegiance and Fidelity to their King, to which (by the Law of God and Nature) they are indispensably bound, and so will be (according to their desert) accused in Heaven. And here, It is a short Question which they are concerned to Answer; Whether they resolve to obey God, or the Pope.  
3. But this is not all; for after this Excommunication and Curse laid upon all Protestant Princes, after their deposition and total deprivation of all their royal power and dignity, and a perpetual incapacity brought upon them, disabling them for ever to return to those lost rights: another Curse is consequent, and immediately follows such Excommunication: Their Subjects are declared free from all Obligations of Loyalty and Fidelity, due to such Princes, while they stand Excommunicate. This the Decretal of Pope 
c Honorius 3. Praeposito Archidiac. & H. Canonico Suession.  Honorius the Third, (and 'tis made 
d Cap. Gravem, 13. Extra De Poenis.  Law by Pope Gregory the Ninth, and approved and confirmed by Pope 
e In Bulla, Corp. Juris Can. praefixâ.  Gregory the Thirteenth) tells us, That while any 
f Domino Excommunicato Manente, SUBDITI FIDELITATEM NON DEBENT. So the Lemma, or Title of that 13 Chapter.  Lord remains Excommunicate, his SUBJECTS OWE HIM NO ALLEGIANCE or FIDELITY. That's the Title: and then it follows in the Decretal, (speaking of a Count who was Excommunicate) that the Pope commands those to whom he writes, That they should 
g Fideles ipsius (quamdiu in Excommunicatione perstiterint) ab ejus FIDELITATIS JURAMENTO denuncietis PENIIUS ABSOLUTOS. They are the words of the Law; and if you consult the Gloss and Card. Turrecramata's Commentary upon it, you may find more to that Purpose.  declare to the Subjects of that Excommunicated Count, that they were FULLY ABSOLVED FROM THEIR OATH OF FIDELITY while their Lord continued Excommunicate. How dangerous this Doctrine may be, to our Gracious King, and all Protestant Princes, (who stand actually Excommunicated at Rome) and how little trust they can repose in their Popish Subjects, I need not tell you: Seeing such subjects, by their Authentic laws, and the declared and definitive sentence of their supreme and Infallible Judge, are assured that they owe no Allegiance or Fidelity to their Excommunicated Sovereigns.  
4. Nor is this all; for there is (at least in the judgement and belief of our Adversaries) a far greater and more pernicious consequent and effect of their Excommunication and Curse of Protestant Princes. For the mischiefs of their Excommunications hitherto mentioned, are only temporal, (though the greatest in that kind possible) as loss of their Royal Power, Livelihood, and Life itself. But they say, there is an other, a Spiritual effect, which concerns the Soul, and is the greatest mischief and misery it is capable of. For they say, that Heretics (Protestant's, with them are declared such) dying Excommunicate, (as all good Protestants do) are eternally damned. For, 1. A very great 
h Excommunicatus est MEMBRUM DIABOLI. Lindewood in Glossa, ad Cap. Seculi Principes. Verbo Reconciliationis. De Immunitate Ecclesiae.  Canonist of our own Nation (while Popery unhappily prevailed here) tells us; that every Excommunicated person is a MEMBER OF THE DEVIL: And for further proof of this, he citys Gratian, and the 
i Gratian. Can. Omnis Christianus 32. Caus. 11. Quaest 3.  Canon-Law. And a far greater Author than Lindewood, or Gratian, and (in our days) long after them, more plainly tells us: 
a Non modo deponi, sed etiam excommunicari, & in AETERNO EXAMINE DAMNARI DECREVIT. Baron. Annal. Tom. 8. ad Annum Chrsti 593. Num. 86.  that Pope Gregory the Seventh did not only depose the Emperor Henry the Fourth, but Excommunicate, and DECREE HIM TO BE ERETNALLY DAMNED. And for this, he citys Pope Gregory's own 
b Gregorius 7. lib. 4. Epist. 2. & 23. & lib. 8. Epist. 21.  Epistles, who best knew his own mind, and the meaning of his own Decree. So that in the Popes and Cardinal's Judgement such an Excommunication is a definitive sentence, and a Papal Decree; whereby the persons Excommunicate are consigned and doomed to Eternal Damnation. Whence we may understand the meaning of the Titles usually prefixed to such Damnatory Bulls of Excommunication; such as these, 
c Bullario Roman. Paul. 3. Constit. 7. p. 704. Tom. 1. in Magno Bullario Romano Lugduni 1655.  .... DAMNATIO & Excommunicatio Hen. 8. by Pope Paul the Third, 
d Constit. Pii 5. 101. Ibidem. Tom. 2. p. 303. Edit. 1655.  DAMNATIO & Excommunicatio Elizabethae, by Pius the Fifth, where it seems, (by what the Pope and Cardinal before told us) that it is not any temporal, (or not that only) but the eternal damnation of Soul and Body, which is intended and desired by them, in their uncharitable and impious anathemas and Excommunications. Whence also it manifestly follows; that all Protestants, Kings and Subjects, Princes and People, (who, by many Papal Bulls and anathemas, stand actually Cursed and Excommunicated) are in a damnable condition, and if they die, (as they do, and should) without Popish Absolution, by this Roman, Uncharitable, and Unchristian Divinity, they are eternally damned. This I say, not that I think such Papal Bulls and Excommunications either have, or can have any such effects, or bring such danger to Protestant's (Kings or Subjects) as is pretended; for I believe and know, that they are bruta fulmina, insignificant Squibs of false Fire; which can neither hurt their Souls here, nor hinder their Salvation hereafter. But notwithstanding this, they may prove dangerous and pernicious to Protestant Princes, as they may be, and are great encouragements to their Popish Subjects, to rebel, and disobey their Sovereigns, and securely (as to any thing of Conscience or Injustice in it) act any thing to their ruin. For they who believe the Pope's pretended Power, that he can deprive their Prince of all Royal Power and Dignity, and that he has actually done it; that he has absolved them from all Obligations of Allegiance and Fidelity due to him; that he is a Member of the Devil here, and surely to be damned hereafter, and that to kill him is no Murder. I say, those who submit to the Pope, and believe these Erroneous and Impious Doctrines, (as all must who believe the Pope, or the Roman Church Infallible) have too much encouragement, not only to disobey and rebel, but (when they have power and opportunity) to take away their Prince's Life, as being a Person odious to God and Man, and by the Pope, (their Infallible and Supreme Judge) by their approved Laws, and their General Councils, declared to be such; especially seeing that if they miscarry in that attempt, (and while they seek their Prince's Life, lose their own) yet their Names shall (in Red Letters) be Registered in the Calendar, and they (by their Party) shall be reputed Martyrs; as all know, that Campian, Garnet, and our Powder-Traytors are. An honour, I am so far from envying them that I should be very glad (and so would many thousands more) to see our present Conspirators (according to their merit) referred into their Calendar amongst such Martyrs; that so we might be freed from the fears of those Prodigious Villains and mischiefs they intended and endeavoured to act here, against their Gracious Sovereign, the Church and State, and there is too much reason to believe, that (while they live, and have ability and opportunity) they will prosecute those Black Designs. Dirum omen misericors (qui solus potest) averruncet Deus.  
These are the known Positions and Doctrines of the Church of Rome, approved and received by the Supreme Authority of that Church; which (in Thesi) when they are believed, may be very dangerous, and when (in Praxi) put in execution, (and they who believe such impious Doctrines, act accordingly) pernicious to all Kings, Princes, and People, especially Heretics (as they miscall them) who embrace not all their Popish Errors, in which number all Protestants (Kings and Subjects) are, by them, always included. And that the Popish Party, (especially Jesuits) since their unhappy appearing in the 
a The Order of the Jesuits was approved and Instituted by Pope Paul the Third, Anno 1540 and highly encouraged by succeeding Popes. Vile Bullarium Romanum Lugduni 1665. Tom. 1. p. 738.  World, as also their ecclesiastics Secular and Regular, (with their adherents) have acted according to those Principles, for some Ages last passed, and what Barbarous Murders, Depositions of Princes, and Fatal Tragedies, have been the sad consequences of such belief and actings, both our own, and Foreign Historians abundantly testify. And here,  
1. I shall pass by the horrid Murders and Massacres of the poor Waldenses; who (upon prosecution of the foresaid Principles) have been persecuted with Fire and Sword, Armies 
b Vid. Matth. Paris ab Anno 1100, & Historian Waldensium; Directorium Inquisitorum; Historiam Inquisitionis, Armachanum, De statu & success. Eccles. etc. That Directorium Inquisitorum (I mean) was Writ by Nie. Eymericus, Printed at Venice. 1607.  and Inquisitions; and very many thousand; (nay, infinite numbers) of them, (as some of their own Writers testify) have been inhumanely murdered, Causà indictà & inaudita, (many times) especially in France, to say nothing of other Countries.  
2. I desire you to consider that barbarous and prodigious Villainy, the great Massacre of Protestants in France, Ann. 1572. where and when above 30. or 40000. 
† Abrege Chronologique etc. par le Sicur de Mezeray, Paris. 1567. Tom. 3, p. 1082. 1086. ad Annum. 1572.  Innocent Protestants (in Paris, and other parts of France) were suddenly and inhumanely Murdered, by Papists acting upon such Popish Principles, as I have before mentioned. And this Horrid Villainy was so far from being publicly disapproved and damned by the Church of Rome, or the Impious Actors punished; that the news of it was received at Rome with great Joy, 
c This testified by Thuanus (a faithful Historian) Hist. lib. 53. ad Annum 1372. p. 837. Edit. 1620. and by Fam. Strada. de Bello Belgico. lib. 7. p. 373. Editionis Romae, 1648.  and giving Thanks to God for it, (Quasi author & consors sceleris fuisse Deus): nor was it so at Rome only, but in other places too, Papists received that news with great joy. An evident argument that they approved both that Impious Doctrine, and the pernicious effects of it.  
3. To omit the many Seditions and Rebellions in the time of Henry the Eighth, (after he had denied the Pope's Supremacy) and Edward the Sixth, (caused by such Persons and Principles) it is notoriously known, that the same Party, in prosecution of the same Principles and Popish Interest, did (in the Reign of Q. Elizabeth) continually conspire, and endeavour to take 
* Vid. speeds Chron. in Q. Eliz. Ann. 1584. of Dr. Parries designed Assassination of the Queen, by the Encouragement of the Jesuits, Card. de Como, and the Pope, promising a Plenary Indulgence, for that (as they called it) meritorious Act. See the like attempt of Ed. Squire to poison the Queen, on the like encouragement, in Speed in Vita Eliz. p. 1263. num. 122.  away the life of that good Queen, by Poison, Pistol, and such other impious (and to persons of such Principles, usual) ways of Assassination; to raise Rebellions and Armies (having the Pope's Assistance and Blessing to encourage them to that Villainy) to destroy her and her Religion. And when all this would not do, (Heaven Blessing, what Rome Impiously Cursed) Pope Pius the Fifth 
d In depositione Elizabethae Angliae Reginae, Pius 5. Jus Britanniae & Hiberniae, ad Philip▪ pum▪ Hispaniae Regem transuli vi cujus donationis, demandat postea Sidonius fuit Anno 15 88 Class Hispanicâ instructus ut regna Britanniae possideret. Remonstrant. Hibernorum perfiatrem. Rob. Charon. Part. 1. cap. 3. Sect 4▪ p. 7.  gives the Kingdoms of England and Ireland to Philip the Second King of Spain, and he (with the Pope's Assistance and Blessing) sends his (as he and his Holiness imagined) Invincible Armado, to take possession; But that vast Armado, and the Popish Impious Design, were utterly defeated; not so much by the Queen's Fleet, (which was very inconsiderable) as by great storms and tempests, the immediate Hand of Heaven, and a most Gracious and Miraculous Providence: And this was so evident, that the Admiral of that Armado (the Duke of Medina Sidonia) blasphemously swore, That he feared Jesus Christ was turned Lutheran. But Philip King of Spain, (hearing of the strange defeat and ruin of his Fleet, and seeing the Hand of Heaven in it) said more soberly, ...... That he did not send his Fleet to fight against God, (to whose Power and Providence, he attributed the loss of it) but against Men.  
4. The Queen being dead, Popish Conspiracies did not die with her; the Pope and his Party continue as industrious and (as to their Designs and Plots) as impious as before. They saw and knew, that King James (a Protestant) was Legal Successor and Heir to the Crown of England, yet used all Roman Arts, to hinder his having possession of it; and to this end, Father Parsons (the Jesuit) writes a Book, to prove (what was evidently untrue, and he could not choose but know it) That King JAMES had no just Title to the Crown of England; though the whole Right of the Saxons and Normans, and of the Houses of York and Lancaster, were entirely and evidently united in him:) But when these Popish and Jesuitical Arts prevailed not, (having neither true Reason or Religion to further their Designs, which were impious and irrational) they contrive, and resolve to execute such a Conspiracy, as (for barbarous and prodigious Villainy) neither Heathens nor Hell had (till that time) ever put in execution; I mean the 
a See the Act of Parliament 3. Jacobi, Cap. 4, 5. where we are told (by the Parliament) of the HELLISH Conspiracies of the Jesuits and Seminary Priests. For a more particular Narrative of the horrid Powder-Plot, you may consult an ingenious Tract, called THE HISTORY OF THE GUNPOWDER-TREASON; and those Authors out of which he collected it, in the last page of that Tract; and the Authentic History of the Trial of those Traitors, now in the Press, and Reprinting.  Gun-Powder-Treason, which was not any ordinary or before-known Wickedness; (as the Killing a King, or Poisoning a Prince, etc.) but a black and unparallelled Villainy, worthy Rome and a Jesuit; the Blowing up of a whole Parliament, King, Lords and Commons, the Murdering of a Kingdom in its Representatives, and this in a moment, before they could see, or dream of any danger. But though this (for its impiety) was a prodigious Conspiracy, carried on with sworn secrecy, and lay hid, in the dark, and under ground; yet there is no Power or Policy against Providence, nor concealing any thing from the Allseeing Eye of our God; he saw, and graciously discovered that horrid, Popish-Powder-Treason, to the Preservation of his People, the Confusion of their Adversaries, and (nisi periisset pudor) if they had any, to the Eternal Shame of Papists, and (Popery) their Religion, which approves and encourages such abominable Impieties.  
When King James slept with his Fathers, and was translated to a better Kingdom, out of the reach of such Popish Conspirators, and whither (without a serious and timely repentance of such inhuman Villainies) they can never come, their Designs slept not; they prosecute their Plots and Conspiracies, (to ruin our Church and established Religion) as much in Charles the First's, as in his Father's time. And at last it came to this issue, that (other means failing) the King 
b This Jesuitical and Popish Plot was discovered by Andrea's ab Habernfeld, to Sir W. Boswell, our Ambassador at the Hague, and by him to the Archbishop of Canterbury, after whose death the Original was found in the Archbishop's Library, and then printed: and is lately reprinted under this Title,— The Grand Designs of Papists in the Reign of CHARLES the First, etc. London, 1678. where you have an authentic discovery of that (I cannot call it worse) Jesuitical Conspiracy.  and the Archbishop of Canterbury must be made away. This was conceived the likeliest means to compass their Ends, and bring in that Religion they miscall Catholic and Christian. For certainly such barbarous Murders and Assassinations may possibly promote Turcism, and the Errors of Mahomet, (and if you will, Popery) but never were (nor can be) any just means to propagate true Christianity. This Traitorous Conspiracy to Murder Charles the First, and the Archbishop, etc. was discovered (by an honourable Person) to the English Ambassador in Holland, and (by him) to the Archbishop, and by him, to the King. And the Original Copy of the Discovery, being found in the Archbishop's Library, after his death, was then published, and is in Print, in many hands, and (amongst others) in mine. In the mean time, our unhappy Civil Wars began; and our Popish Conspirators, (animated by a belief of such Rebellious Doctrines and Principles, as I have before mentioned, and encouraged and assisted by the Pope) are first in Arms, and the bloody Rebellion; and (in Ireland) murdered above 100000 Protestants in cold blood, without any provocation given, but to kill Heretics, (which according to their impious and erroneous Principles, was lawful and meritorious) and thereby promote the Catholic Cause. This is notoriously known to both Kingdoms, (England and Ireland.) And further, when in the process of that fatal Rebellion, (carried on openly by English, and covertly by Popish Rebels) that good King was taken, imprisoned, with design to bring His Sacred Head to the Block, (for the distance is seldom great between a Prince's Prison and His Grave) our Popish Conspirators had a Council of Priests and Jesuits, which sat in London, and signified the condition of their Affairs here, to a Council of their Confederates at Paris, and they transmitted the 
h The Question put to the Sorbon (than almost wholly Jesuited) by our English Jesuits, sent from London, was (in Writing) this:— That seeing the State of England was in a likely posture to change the Government, whether it was lawful for the Catholics to work that change, for the advancing and securing the Catholic Cause in England, BY MAKING AWAY THE KING, whom there was no hope to turn from his Heresy? The Answer of the Sorbon was Affirmative. And at Rome it was resolved by the Pope and his Council; That it was both LAWFUL and EXPEDIENT for the Catholics to procure that Alteration of State, etc. Dr. Du Moulin in his Book next cited.  Case to Rome, from whence Directions and Commands were returned (by the same way) back again to London. In short, it was determined, that it was for the Interest of the Catholic Cause, that the King should die; and accordingly their Council of Priests and Jesuits in London Voted His Death▪ This is now Notoriously known to be true, and (in Print) published to the 
a By Dr. Du Moulin in his Answer to Philanax Anglicus▪ (a Popish scandalous and lying Pamphlet) and in another Tract since; neither of which I have here, and so cannot cite (as in Books about me I do) the particular Pages.  World, by a Reverend and Learned Person, who, (if any shall call him to an account for it) is so convinced of the truth of what he writ, that he (in scriplis) publicly offers, and promises to make it good. I do not hear, that he has (as yet) been called to any account, to prove what he publicly, and in Print, has professed and promised to do: Nor do I think, he will be called to any such account, because I have reason to believe, that he can, and will produce such Proofs, as will evidently demonstrate, both their bloody Conspiracies, and the undeniable truth of what he affirmed.  
6. By the Premises it may sufficiently appear, That the Rebellious Popish Principles and Practices have been very dangerous to all our Protestant Princes, and their Loyal Subjects, ever since the Reformation; and had they taken that effect, which they designed, and with unwearied wickedness industriously endeavoured, they would have proved destructive and (both to Prince and People pernicious. Nay, (which I have omitted) while this whole Nation continued actually in the Communion of the Church of Rome; when Henry the Eighth his Parliament and Convocation (all Roman-Catholiques, and far from being Protestants) had denied and (lege 
b Statut. 24. Hen. 8. cap. 12. & 25. Hen. 8. cap. 19, 20, 21.  latâ) taken away the Popes Usurped Supremacy, (that we may be sure the Pope's Practices are suitable to his pernicious Principles) Pope Paul the Third, Excommunicates, Curses, and 
c Damnatio & Excommunicatio Hen. 8. ejusque fautorum & complicum, etc. That's the Title prefixed to the Bull of his Excommunication, in Bullario Romano Lugd. 1655. Tom. 1. p. 704.  Damns the King, and all his Good Subjects; Commands him to 
d Requir●●us quatenus Hen. Rex Leges praedictas revocet casset, anullet. Dict. Bullae. Sect. 4.  Abrogate and Null the Laws made against his Supremacy; and to appear before him at 
e Strict praecipiendo mandamus, quatenus Hen▪ Rex per se, vet procuratorem infra 90. dies, fautores vero, & ei adhaerentes infra 60. dies compareant coram NOBIS. Ibid. Sect. 7.  Rome within Ninety Days; and his Adherents and Favourers, (which were all his Loyal Subjects, especially his Parliament and Convocation) within Sixty Days. They not appearing, he Ratifies the Excommunication, 
f Hen. Regem. privationis Regni & Dominiorum poenas incurrisse declaram●●. Ibid.  Deprives him of his Kingdom and Dominions; Prohibits peremptorily the 
g Si interim ab humanis decedant, Ecclesiastica debere carere sepultura, authoritate et ●o●estatis plenitudine decernimus, cosque Anathematis, maledictionis, et DAMNATIONIS AETERNAE mucrone percutimus, Ibid.  King or his Adherents (if they die, as they did before he Absolved them) to have any CHRISTIAN BURIAL, and declares them ETERNALLY DAMNED. Then he lays that most impious Interdict upon the whole 
h Henrici Dominia, Civitates, etc. Interdicto supponimus. Ibid. Sect. 8.  Nation; forbids all Public Prayers, 
i Nequeant Missae, aut aliae Divina officia celebrari. Ibid.  Masses, and Divine Offices. Nor this only; but he Deprives the Children of Henry the Eighth, 
k Omnes Hen. Regis ex Anna, ac singulorum ejus Adhaerentium silios, natos et nascituros, aliosque descendentes (nemine excepto) honoribus dignitatibus, bonis mobilibus et immobilibus, etc. privatos et ad illa aut alia obtinenda inhakiles esse, declaramus ac authoritate, scientia ac plenitudine similibus inhabilitamus. Ibid. Sect. 9  Born, or to be Born of Queen Anna, and all the Children of his Adherents, and their Descendants, (none excepted) of all their Rights, Privileges, and Goods, Movable and immovable, and makes them (for the future) incapable, and deprived of all Dignities, Honours, Offices, Rights, Fees, etc. which otherwise they might have obtained, and this he does knowingly, and by the Plenitude of his Power. Then he goes on, and declares the King and his Adherents, and Descendants, to be Infamous Persons, disabled to be Witness, to make any Will or Testament, or to receive any Legacy or Benefit by the Testament of any other: 
l Omnes sub Excommunicationis ac aliis poenis' monemus, ut pr●fat●s maledictos ac privatos evitent, & quantum in eyes est, ab aliis evitari faciant: nec cum praefati Regis Dominiorum, Civitatum, etc. subditis aut incolis, emendo, vendendo, etc. quamcunque mercaturam commercium aut communionem habeant, Ibid. Sect. 12.  Forbids all Men to have any Conversation, Commerce, or Trade with them, on pain of Excommunication, and loss of all their Goods, etc. And further, Commands all Christian 
m Omnes Christianos Principes (etiam Imperiali aut Regali dignitate fulgentes) requirimus. Ibid. Sect. 15.  Princes, (quacunque dignitate Imperiali aut Regali fulgeant) Kings and Emperors, no way to favour the King and his Adherents, and 
n Juramenta confederationes, obligationes, quae Henricum juvare possunt, irritas cassas et inanes decernimus. Ibid.  Nulls all Oaths, Compacts, Treaties, etc. (made, or to be made) to or with the King, or in favour of him or his Adherents; and gives Authority and express COMMAND to all Christian Princes, and their Armies, (by Sea or Land) to turn their Arms against the King and his Adherents, and 
a Principes & quoscunque alios militantes, per mare vel terras, requirimus, mandantes, quatenus Hen. Regem & ei adharentes (dum contra sanctam sedem REBELLIONE permanserint) armis insurgant, eosque persequ tntur, & ad obedientiam dictae sedis redite cogant, eorumque bona, navigia, Animalia, etc. Ubilibet (etiam extra territorium Henrici Regis) consistentia, CAPIANT: & sic capta in proprios usus convertendi, authoritatem concedimus, illaque omnia ad capientes PLENARIE pertinere, & personas, vel ex regno dicto originem trabentes, vel in eo habitantes, mandatis nostris non obtemperantes, ubicunque eos capi contigerit, capientium SERVOS fieri decernentes. Ibid. Sect. 16. 17.  compel them to return to the Unity of the Church, and Obedience to the Pope. And whoever acknowledges Henry the Eighth to be King, or any way Obeys him, and will not (in Obedience to the Pope's Command) expel him and them, out of the Kingdom and their Dominions, all their Goods, (Movable and immovable) Moneys, Merchandizes, (whether within or without England) are to be seized on, and (by the Pope's Authority) possessed and kept by any who can catch them. And he there gives them (such Thiefs and Robbers) full power to enjoy and possess such Plundered Goods of the Kings or his Loyal Subjects, as in their own Right and Propriety. And if they take any Inhabitants in England, (Native or Alien) who Obey the King, and Disobey the Pope, than all so taken, are to be Slaves to those who take them: So that impious Bull; in contradiction to the Laws of Nature and Scripture, Reason and Christian Religion. Our Blessed Saviour, (the Prince of Peace) came not to destroy, but to save; not to Depose Kings and Emperors, Absolve their Subjects from the Obligations of their Natural or Sworn Allegiance, or to Arm them against Governors, and (as his pretended Vicar does) promise them a Reward (Remission of Sins here, and an higher place in Heaven hereafter) for Rebellion, and Murdering their Brethren, Fellow-Subjects and Christians, for believing and maintaining that Truth, which by the Pope and his Party, should be miscalled Heresy. No, he was the good Shepherd, who laid down his own life for his Sheep; and when they strayed and erred from his Fold, he did not hire and send Dogs or Wolves to worry them; but (with infinite Patience and Mercy) went himself to seek them, and being found (though erring and out of his Fold) laid them on his own shoulders, and (with great love and labour) brought them home to his Fold, from which (as his Sheep may, and yet not cease to be his Sheep) they had erred. We read indeed, that our Blessed Saviour gives Peter Commission to 
b Joh. 21. 15, 16.  FEED HIS SHEEP and his LAMBS. But we never read that he (whose Kingdom was not of this World) gave any Commission to Peter, or his pretended Vicar, to raise Armies to kill, and (indictà causà) to Murder them. Though I know there are some, who from pasce oves, (with bad Logic and worse Divinity) conclude, that the Pope has Power to kill Heretics. Like that Monk Erasmus mentions, who, with great Zeal for the Catholic Cause, and greater Ignorance, endeavoured to prove, that the Church might kill Heretics, from that passage in the Apostle, 
c Tit. 3. 10.  HAERETICUM DEVITA, that is, (says the Monk) (who had no Greek, and little Latin) DE VITA TOLLE, take him out of this life, that is, kill him. Sed è diverticulo in Viam.  
7. From the aforesaid reasons, I think we may (with good consequence) conclude; that the Pope and his party, ever since Henry the Eighth, (de facto) assumed the Supremacy, which (de jure) was his before) have been in a perpetual Conspiracy against the Lives and Religion of our Protestant Princes; at least till the Happy Return of our Gracious Sovereign (whom God preserve) who being (by the good and Miraculous Providence of Heaven Restored to His Father's Throne (His own Right and Inheritance) a blessed Peace, and all the happy effects of it, did immediately follow, to the great comfort and benefit of the whole Nation; The Government of Church and State before shattered and ruined by a horrid Rebellion (Begun, Encouraged, and Promoted by the Pope and his Jesuitical Party) was happily Restored, and (by Law) established; the Just Rights and Liberties of the Subjects assured to them, and confirmed; a Gracious Act of Oblivion, and Pardon of Illegal, Seditious and Rebellious actions against the King and His Laws granted; and the blessing and benefit of all these extended to Papists as well as other. So that beside their Obligation to Obedience and Loyalty, by their Natural or Sworn Allegiance, there lay upon them an Obligation to Gratitude, for those signal favours they received, from the goodness of a gracious Prince. So that it was the belief and hope of some, that the foremention'd Popish Principles and Practices had been forgot, or laid aside; and that the Roman Catholics (as both in words and writings they publicly pretended) would be very Loyal Subjects But these were vain hopes; for (notwithstanding all obligations to obedience and gratitude) even since His Majesty's Happy Return, the Popish Party have carried on their Plots and Conspiracies, against their gracious Prince, the established Religion, and the Peace of our Church and State, with as much industry and impiety, as formerly. Which now evidently appears, by their impious Conspiracy, by the blessing of God very happily, though lately discovered. That you may (in the General) know what this Plot is, and that I do not miscall it, when I say it is an Impious Conspiracy: I shall give you two Authentic Testimonies.  
I. Our gracious King calls it 
a In His Majesty's Proclamation, for banishing all Papists, Ten miles from London, Dated, Octob. 30. 1678.  A BLOODY TRAITOROUS design of POPISH Recusants, against His MAJESTY'S Sacred PERSON, the GOVERNMENT, and the PROTESTANT RELIGION.  
II. The House of Commons (in a Vote of that 
b The Votes of the Commons was read to the Lords, and by them approved at a Conference, 1 Nou. 1678.  House, approved by the Lords) say thus ........ Resolved, etc. That this House is of Opinion, that there HATH BEEN, and STILL IS, a DAMNABLE, and HELLISH PLOT, contrived and carried on by POPISH RECUSANTS, for (horresco referens) ASSASSINATING and MURDERING THE KING, and for SUBVERTING the GOVERNMENT, and rooting out, and DESTROYING the PROTESTANT RELIGION.  
By what is already said, (I suppose) you may see, what the Roman-Catholick, or Popish Principles and Practices have been, are, and (while there is a Pope, and a Party to believe and encourage such Practices) ever will be; and how dangerous such Principles are, and (when put in execution) how pernicious they are (and ever will be) to all PRINCES, espeally PROTESTANT'S, and all those they are pleased to call, or miscall Heretics. Their received Principles I have hitherto mentioned are these:  
1. The Pope (with them) is Supreme MONARCH of all the World, even in Temporals; at lest indirectè, (as the most moderate amongst them sometimes say) and in ordine ad spiritualis, which distinction can afford no comfort or security to Temporal Princes. For if the Pope have such vast power, directè, or indirectè, 'tis all one, he has it; and if a Prince be deposed, or murdered, by either end of the distinction, he is equally, and as surely Murdered; as he who is killed by the edge, or back of the Sword, is as certainly killed.  
2. They say, the Pope has power to 
c And this vast power the Pope challenges over all King, and Emperors, to Excommunicate and Depose them, is such; that if any King or Emperor obey not the Decree of the Pope and his Councils, he is, ipso facto, deprived of all his dignity, and Goods, etc. It is not any private person, but a General Council of their own, which tells us so .......... Omnibus Christi fidelibus inhibet, sub p nâ PRIVATIONIS OMNIUM DIGNITATUM & BONORUM Ecclesiasticorum & mundanorum, et ALIS P▪ AENIS juris: etiamsi REGALIS sit dignitatis aut IMPERIALIS; quibus si contra HANC INHIBITIONEM fecerint, sint AUTHORITATE HUJUS DECRETI, et IPSO FACTO PRIVATI, etc. Concil. Constantiense. S. ss. 38. In Senten. contra Benedictum. 13. Nay, if they be but negligent in executing the Decrees of the Pope and his Council, they incur all those punishments ..... .... Si NEGLIGENS extiterit, cujuscunque dignitatis fuerit; etiamsi IMPERIALIS, etc. il●as poenas IPSO FACTO incurr●t, qu● in Constitut. Bonifacii Papae 8. continentur, cap. ●clicis 5. Extra de Poenis, in 6 They are the words of the same Council of Constance, Sess. 39 In Provisione adversus Schisma futurum.  Excommunicate, Curse, and Damn Kings.  
3. To depose and deprive them of all their Royal Power and Jurisdiction.  
4. To absolve their Subjects from all Obligations (whether Natural, or afterwards arising from Oaths) to fidelity and obedience.  
5. To Arm their Subjects against their Sovereigns, so deposed by the Pope, their Supreme Judge, and (according to the professed Doctrine of the Jesuits, Canonists,) etc. infallible too, In rebus facti & fidei.  
6. That this taking of Arms against their King, (when deposed by the Pope) is no Rebellion against their King; seeing (by their Traitorous Principles) as soon as deposed, he ceases to be their Sovereign.  
7. That, if in such a War, they kill their King, (especially if he be an Heretic) it is no crime, no Homicide or Murder, but a Meritorious work, to which the Pope has promised Plenary Indulgence, and Pardon of all their Sins, and an higher place in Heaven.  
8 Nay, (to give them the highest encouragements to commit all those Villainies, Christians are capable of) they shall be reputed Martyrs, referred into their Calendars in Red Letters, and (in their opinion) be esteemed great Saints in Heaven, who in Earth were known to be Rebels to their Prince, and justly Executed for High Treason. For so, as is before said and proved) those who (by the Hand of Justice) perished for their Prodigious Villainy, in the Gunpowder-Conspiracy, are reckoned for Martyrs in the Jesuits Martyrology. Now, how dangerous such Principles (having such 
a No less than 15000 Guineas promised by the Jesuits, to one who should Assassinate our Gracious King; and 4000 to Murder Justice Godfrey: as appears by the Papers of the discovery of the late horrid Conspiracy, and Mr. Bedlow's Confession.  Encouragements) may prove to all, especially Protestant Princes, do you and the World Judge.  
But (as to the danger of such Doctrines) this is not all, (though too much) for it is not only a received Doctrine in the Roman-Church, That the Pope may depose Kings and Emperors if they be Heretics, (as with them, we are sure all Protestants are) but further,  

I. That Subjects also (as well as the Pope) may lawfully depose their Sovereigns, if they be Heretics.  
II. Nay, that they ought, and (both in Law and Conscience) are strictly bound to depose their Princes if they be Heretics.  
III. And their approved, and great Writers publicly confess, (in their Books printed, and licenced by the Authority of their Church) that both the former Propositions are approved by all Catholics. Sure I am, they have not publicly been condemned by any Act, Decree or Sentence of their Church; and therefore we have reason to believe, that they approve them. For, qui non prohibet peccare cum possit, jubet.   
For the proof of all this, I shall only give you two or three Testimonies of their own (by public Authority) approved and licenc'd Authors, who expressly say, and endeavour to prove, what here I have affirmed. 1. One of them says ........ 
b OMNIUM CATHOLICORUM sententia, etc. Jos. Creswel in his Philopater, Sect. ●. num. 160.  That it is the Opinion of ALL CATHOLICS, that Subjects ARE BOUND to depose an Heretical KING. And he adds there ....... 
c Pr●cepto DIVINO & arctissimo CONSCIENTIAE VINCULO, ac EXTREMO ANIMARUM suarum PERICULO, Haereticos Principes DETURBARE Ibidem. 〈◊〉. 162.  That they are BOUND, by the LAW of GOD, by the MOST STRICT BOND of CONSCIENCE, and UTMOST PERIL of their SOULS, to DEPOSE HERETICAL PRINCES. And (their great Controvertist, and Cardinal) Bellarmine, says as much; (and with more authority) speaking of Heretical Prince's ......... 
d Bellarmin. de Roman. Pontif. lib. 5. cap. 7. Sect. Probatur.  OMNIUM CONSENSU (all roman-catholics he means) possunt ac DEBENT privari suo Dominio. It is the consent (says the Cardinal) of ALL, that Heretical PRINCES may, and OUGHT to be DEPRIVED of their Dominions. And in a Book 
e Mariana de Rege & Regis Institutione Mogunt. 1605.  approved by the Jesuits, and highly commended by the 
f Vid. Censuram authoritate Regia factum, Marianae libro praesixam.  Licencer; we are told; That the Power and Authority of the 
g Cap. 6. p. 68  PEOPLE is greater than that of their Prince. 2. That 
h Ibid. p. 59, 60.  the PEOPLE (as well as the Pope) may declare, a King to be a Tyrant: and when the Pope or PEOPLE have so declared him to be such, 
i Regem (si Tyrannus declaretur a Papa vel POPULO) QUILIBET ETIAM PRIVATUS potest JUSTE PERIMERE. Ibidem.  ANY PRIVATE MAN may MURDER HIM. 3. And he there tells us, That he is a 
k Tyrannus est qui SACRA PATRIA pessundat Ibid. p. 60.  Tyrant, who endeavours to ruin the religion of his Country; (the Roman-Catholique Religion, you may be sure he means) and then (by these Jesuitical and Popish Principles) All Protestant Princes are Tyrants, and may lawfully be killed by any private person. So that 'tis evident, that these Popish Principles, are not only dangerous, but pernicious to all Protestant Princes; who, (in their account) being Heretics, are consequently Tyrants, and may be declared such by the People, and Murdered by any private Man.  
I know that some Roman Catholics deny this 
Object.  Doctrine to be approved by the Church of Rome, and tell us; that the Church has expressly condemned it as scandalous, and (both in faith and manners erroneous: and for this they quote the 
l Concil. Constansiense Sess. 15. In condemnatione illius Propositionis, Quilibet Tyrannus, etc.  Council of Constance. In answer to this I shall,  

1. Set down the words of the Council. 
Solutio.   
2. The Answer to them   
1. The words of the Council are these; and the Proposition they condemn this ...... Quilibet Tyrannus potest ac debet licite ac meritoriè occidi, per quemlibet vassallum & subditum, etiam per insidias, vel blanditias, vel adulationes non obstante quocunque Juramento seu confederatione factis cum eo, non expectata sententiâ vel mandato Judicis cujuscunque. That is ..... Any Tyrant may, and aught to be lawfully and meritoriously killed, by any vassal or subject of his, even by treachery or flattery; notwithstanding any oath, or confederation made to, or with him; and not having the preceding sentence or command of any Judge whomsoever.  
2. This is the Proposition, which the Fathers at the 
a They confess it to be Concilium Generale approbatum, & a Gregorio Duodecimo Vero Pontifice, confirmatum. Longus a Coriolano, in summa Concil. p. 858. yet they reject what displeaseth the Pope in it. Idem Ibidem.  General Council at Constance, condemned, (for a General approved Council, and confirmed by a true Pope, they acknowledge it; though they have little reason for it, as may appear by what (b) Gesner has said, and 
c Longus à Coriolano p. 866.  Longus à Coriolano has not (though he endeavour it) Answered.) But it is penned with 
(g) Gesnar. in Praefat. ad Epitomen Concil. ex additis ad Chronicon Urspergens.  that Art, and Roman-Catholick cunning, that though it seem to say something for the Security of Kings and Princes; yet indeed it is (as to that purpose) altogether insignificant. For,  
1. Here is nothing in this Proposition, or the Condemnation of it, by the Council; which condemns, or any way disapproves the Pope's Excommunications or Depositions of Kings, their Absolutions of their Subjects from their Oaths of Allegiance, or giving away their Dominions. It is only the Assassinations and Murdering of Tyrants which are spoken of; not any Excommunications, Depositions, etc. of Kings.  
2. Nor does the Council deny, but that every TYRANT may be killed; but that which they condemn as erroneous, is; That every Tyrant may, and also OUGHT to be killed. Now this is a Conjunctive and Copulative Proposition; and such Propositions are (in Logic) false, when either part is false, though both be not. So this Proposition, Every Man is rational and Learned; is erroneous, because one part is so: for though every Man be Rational, yet every Man is not Learned. In like manner, although it will be granted at Rome, that every Tyrant may be Killed; yet that every Tyrant ought to be Killed, will not be so easily granted. For let him be a Tyrant in respect of Title, one who is an Usurper, and has no right to the Crown; yet let him be a Roman Catholic, a zealous Maintainer and Promoter of the Papal Religion and Interest; or one under whom they find more favour than they did expect from the true King; they will not say that he OUGHT to be Killed. And on this account it was (I believe) that the Pope and his Party did not think, That CROMWELL (though a Tyrant) OUGHT to be Killed; or (for aught I know) ever went about it; (though they desired and endeavoured to take away the Life of CHARLES the Martyr, who had a most just Title to the Crown) because they found more favour under him, and more freedom from the punishment of Penal Laws, than they ever had before; or could expect, if the true Owner of it, possessed the Crown. In Cromwel's time, no Oaths of Allegiance or Supremacy were pressed upon them, our Liturgy and Common-Prayers were taken away, and an Ordinance passed, That no Man should be Censured for not coming to Church; so that there was no way then to discover, or legally convict a Popish Recusant. On which ground, the Fathers at Constance, might condemn this Proposition, (as erroneous) Quilibet Tyrannus etc. Every Tyrant MAY, and OUGHT o be Killed; and not deny that every Tyrant MIGHT be Killed.  
3. When they condemn this Proposition, (as erroneous) ...... Every Tyrant may LAWFULLY, and MERITORIOUSLY be Killed: on the same account the Proposition is erroneous, and (as such) might be condemned by them; and yet they might believe it LAWFUL to Kill any Tyrant, thought not Meritorious.  
4. When they say, a Tyrant cannot lawfully be killed per Quemcunque Vassallum & Subditum, by any of his Subjects; this is but poor comfort for Kings or Pinces', and afford them no certain Security. For if a King be Killed, it is not much material, whether a Native or an Alien be the Assassin, he is Killed. So that notwithstanding all the Council of Constance has said; they may hire an Alien to Kill a Protestant Prince, as Lopez was to Murder Queen Elizabeth; and a Spaniard to Assassinate Maurice of Nassaw: or (what was really intended and endeavoured, and probably had taken effect, had not the good Providence of Heaven miraculously hindered it) the Pope may give away our Nation, and send a Spanish Armado, (as he did in Queen Elizabeth's time) or a French Army, to kill Prince and People, and take possession of it. Dirum omen misericors (qui solus potest) averruncet Deus.  
5. When that Council denies this Proposition, (and condemns the Affirmative as erroneous) That a Tyrant may be Murdered by any Vassal and Subject; it is in the singular number, (per Vassallum & Subditum) and hinders not, but that more, or the major part of the Subjects and Commonweal may do it; for although this Doctrine be impious and Heretical, yet (at Rome) it is Catholic, (or Roman-Catholique) and by many of their eminent Writers, maintained and justified.  
6 But ●astly; This Sentence of their General Council of Constance, is so far f●om proving that, for which it is produced; (That the Church of Rome does not approve the Depositions, or Assassinations of Kings) that it evidently proves the direct contrary. That this may appear (and without any going back, or trouble) to you; I shall put in the 
a Quilibet Tyrannus potest, ac debet licitè ac meritorie occidi, per quemcunque Vassallum & Subditum, etiam per insidias, blanditias vel adulationes, non obstante quocunque juramento aut corfederatione factis cum eo. NON EXPECTATA SENTENTIA VELURE MANDATO JUDICIS CUJUSCUNQUE Concil. Constant. ubi supra. Sess. 15.  Margin, the words of the Council of Constance, (though you have them before.) Now in the words cited, it is evident; 1. That when they condemn the Killing of Tyrants, NON EXPECTATA SENTENTIA AUT MANDATO JUDICIS, Not expecting the Sentence o● command of the Judge; there is some Judge whose sentence and command should be expected. For it were ridiculous to talk of expecting the sentence or command of a judge, if there were no such Judge, whose sentence could be expected. 2. Now although to us, (and in truth) Kings and Supreme Princes, neither have, nor can have any Judge: it being necessary, that the Judge be Superior in Power and Jurisdiction, to the Person Judged, (otherwise he cannot be a legal and competent Judge) and to say, That Kings and Supreme Princes have any Superior on Earth, (where they are Supreme) is a contradiction. 3. But at Rome, it is otherwise; the Roman-Catholiques do constantly affirm, That both the Pope and the People, are Superiors to Kings, and may pass sentence on them, and declare them Tyrants. 4. And therefore if Subjects may not kill Kings, (who are Tyrants) without such sentence or command, but must expect it; then if thy have expected, and have it, than they may kill them lawfully and meritoriously. For exceptio firmat regulam in non exceptis. 5. And 'tis to be observed, that it is, Sententia vel Mandato Judicis, by the Sentence or Command of the Judge. So that if any private Person have the command of the Pope or People, (who are 
b Regem (si Tyrannus declaretur à PAPA vel POPULO) quilibet, etiam PRIVATUS, potest JURE PER●MERE. Mariana de Rege & Regis Institut. Mogunt. 1605. p. 59, 60.  the Popish Judges in this case) or the Sentence of either of them, declaring any King to be a Tyrant; then this is Warrant enough (by their impious Popish Politics) for any private Person to kill such a King. From which Roman-Catholique Doctrine, it evidently follows, that when (in our late Civil Wars, and unhappy Rebellion) the Parliament had declared CHARLES the Martyr a Tyrant, any particular Person (without Erecting an High Court of Justice, as they miscalled it) might lawfully have Murdered him. 6. It is to be further observed, that (by their Popish Principles) Tyranny and Heresy in Kings, are crimes equally deserving Deposition and Death; and every 
c Tyrannus est, qui SACRA PATRIA pessundat. Ibid. p. 60. That is, qui sacra Papistica, & Religionem Romano-Catholicam, (quantum in se est) supprimit, & extirpate.  Heretical King is a Tyrant with them. Whence it follows, 1. That if the Pope command any one to kill a Protestant (or which with them is all one, an Heretical) Prince; then (according to this Decree and Doctrine of the Council of Constance) he may lawfully do it. 2. Or if he give no such command, but pass a definitive Sentence against any such Prince, and in a Damnatory Bull declare him an Excommunicate and Deposed Heretic; (or 
d In all their Excommunications of Heretics, the stile is usually this— Anathematizamus omnes Haereticos, eorum FAUTORES, & generality▪ quoslibet illorum DEFENSORES, etc. Bulla Coenae. Sect. 1. In Bullario Romano, Lugd. 1673. Tom, 5. p. 528.  Favourer of them) than any private Person has sufficient Warrant and Authority to Murder him. So that when Pope Pius the Fifth had Excommunicated Queen Elizabeth, (by this their Popish Divinity) any one of her Subjects might (without any further Authority, or fault) have Murdered her. Now whether such Principles as these, be not dangerous, inconsistent with Loyalty, and (to Protestant Princes) pernicious, let the World judge. Sure I am, our Kings (and Parliaments) knowing (by sad experience) the fatal and pernicious Consequences of such Popish Principles, have publicly declared this their sense and detestation of them. I shall give an Instance or two.  
1. Our Gracious King, (in a Proclamation) having spoken of the Intestine Divisions amongst us, it follows: ....... 
e Proclamation dated at White●all, 16 Jan. 1673. and you have it in the Gazette, Num. 853.  Which are CHIEFLY OCCASIONED by the Undermining Contrivances of POPISH RECUSANTS, whose Numbers and INSOLENCES are of late GREATLY increased, and whose RESTLESS PRACTICES threaten SUBVERSION to the CHURCH and STATE. The restless Practices are the mischievous Consequents of their impious Principles.  
2. A full 
f Statut. Anno 25 Hen. 8. cap. 22. which was Ann. Christ. 1533. and he was not Excommunicated till the year 1538. Magnum Bullarium Roman. Lugd. 1655. Tom. 1. p. 704.  Parliament, (and a Popish one too) takes notice of, and condemns the Papal Usurpations, in taking upon them to dispose of inheritances and Kingdoms, in these words: .......... The Pope, CONTRARY to the inviolable Grants of Jurisdictions BY GOD IMMEDIATELY to Emperors and Kings, hath PRESUMED to invest who should please him, to inherit in other men's Kingdoms and Dominions: which we your Loyal Subjects SPIRITUAL and TEMPORAL, ABHOR and DETEST. Such were the Pope's Usurpations then; but (as in Parliament they confess) abhorred and detested by Clergy and Laity. But now (as evidently appears by the lately discovered damnable Conspiracy) the Pope and his Party, take upon them to Murder our Gracious King, (whom God preserve) and dispose of His Kingdoms. Which Practices, and Principles which cause and encourage them, I do (and justly may) call Dangerous, and (when they take effect, which I hope they never will) Destructive and Pernicious.  
And here further, because many of our Popish Party, seeing the horridness of this Damnable and Hellish Conspiracy, and (in reality I hope, or at least) seem to condemn both it, and the Authors of it; laying the blame upon the Persons only of some few, and with great confidence, (to give it no worse name) denying the Roman Church to approve, or receive any Principles, which can encourage such Conspiracies, or prove pernicious, or dangerous to Princes, their Persons, or Government: I shall briefly give you an account of some more of their received Doctrines and Principles, (besides those already named) which have been, and (while they are believed) ever will be prejudicial to Princes, and the Peace and Quiet of their Subjects and Dominions. For instance,  
1. The Church of Rome expressly declares it unlawful for Secular Princes to require any Oath of Fidelity or Allegiance of their Clergy; and as expressly forbids all their Clergy to take any such Oath, if it be required ...... 
g Concil. Lateran. Magnum sub Innocentio 3. Can. 43. Vid. Baronium Annal. Tom. 10. ad Annum 858. Sect. 49. pag. 155.  Nimis d● Jure DIVINO quidam LAICI Usurpare cenantur, cum Viros Ecclesiasticos nihil temporale continentes, ad praestandum sibi FIDELITATIS JURAMENTUM compellunt ...... Sacri Authoritate Concilii PROHIBEMUS, ne tales CLERICI personis SECULARIBUS praestare cogantur hujusmodi Juramentum, etc. This is the Constitution of their great and Ecumenical Council under Innocent the Third, and is referred into the Body of their Canon 
h Cap. Nimis. 30. Extra De Jurejurando.  Law, by Pope Gregory the IX, and remains in the 
i Corpus Juris Canon. Paris. 1612. & 1618. & Lugduni 1661.  best Editions of it, commended and 
k In Bulla dat. Rom. 1. Jul. 1580. Corpori Juris Canonici praesixa.  confirmed by Pope Gregory the XIII. So that by the Popish Canons, and their approved and received Laws, no Secular Prince may require any Oath of Allegiance and Fidelity, of any of the Clergy, or Ecclesiastiques, nor are the Clergy to take any such Oaths. And if a Clergyman should take any such Oath, it is (by their Canon-Law) for several reasons, declared null, and not obligatory. For, 1. They tell us, That no Oath which is against the 
a Juramentum contra utilitatem Ecclesiasticam prastitum NON TENET. Lemma ad cap. Sicut. 27. Extra De Jurejurando.  Ecclesiastical Utility, and Benefit of the Church, is valid and binding: Nay, the Law itself there says, That all such Oaths against Ecclesiastical Utility, are not Oaths properly, but 
b Non jurament● sed perjuria potius dicenda, quae contra utilitatem Ecclesiasticam, etc. dicto cap. Sicut. 27.  Perjurics. And the case is put in their Law, of a Prince, who fearing some 
c Princeps timens conspirationes aliquas fieri contra eum. Juramentum extorsit, quod, de coetero contra ipsum non essent. Cap. Petitio. 31. Extra De Jurejurando.  CONSPIRACY against him, took an Oath of some, that they should not (for the future) be in any Conspiracy against him. They who had taken this Oath, desired to know how far they were bound by this Oath? And that Law, and Innocent the Third, giveth this Answer, 
d Declaramus, vos Juramento hujusmodi NON TENERI, quin pro juribus & honoribus Ecclesiae, & vestris, legitime defendendis, CONTRA IPSUM PRINCIPEM stare libere valeatis.  That they were not so bound by that Oath, but that they might stand against the Prince (to whom they had so Sworn) in the lawful defence of the rights and honours of the Church and their own. Now 'tis certain, that the Pope (with them) is the sole Supreme Judge in all Ecclesiastical Causes; (and such this is, concerning the Rights and Honours of the Church) and therefore if he Judge (as we are sure he will) that our Oaths of Allegiance and Supremacy, be against the Rights and Honour of that Church, of which he pretends to be the Head; neither those, nor any such Oaths will be obligatory to any of his party; at least they will think them not to be so; and so they will think, that (notwithstanding any such Oath) they may, for the benefit of the Church, and the Catholic Cause, oppose and conspire against their Prince. 2. It is a Rule in their 
e Dictum juramentum excusare non potest, in quo debet intelligi jus superioris exceptum. Innocentius. 3. cap. Venientes. 19 extra. De jurejurando.  Law (and in reason too) That in all Oaths, it must be understood, that the right of the Superior is excepted, and must be preserved. So if a Tenent Swear Fealty to his Landlord, how great soever (so he be a subject) it must be, salvo jure dominii principalis; the Royal Rights of his Prince, must not, cannot be prejudiced by that Oath. This is true in Thesi. Now we know, that the Pope (and his party who acknowledge him) thinks that he is far superior to all Kings; and therefore if he think and declare (as we know he has done) that our Oaths of Allegiance and Supremacy are prejudicial to his rights, then neither he, nor his party will think them binding. 3. If they were confessed to be obligatory; yet they of the Popish Church, believe he can dispense 
f Papa secundum plenitudinem potestatis, de jure potest supra jus di pensare. Cap. Proposuit. 4. Extra De Concession. Praebendae. Vid. spotswood's Hist. of Scotland, p. 308.  with them, and null the obligation. This is the constant Tenet of the 
g Vid. Gratian. Can. 2, 3, 4, 5. Caus. 15. Quaest 6. the Gloss. and Card. Turrecremata there.  Canonists; who tell us; That the Pope does usually and easily dispense with Involuntary, but not with voluntary Oaths; yet if he do dispense with voluntary Oaths, it is 
h Si tamen absolvat aliquem, tenet absolutio Glossa ad dictum. Can. 2. verbo. Absolvimus.  valid. Nor is it any wonder, if the Pope dispense with Oaths (voluntary or involuntary) if it be true, which John Semeca the Glossator there tells us ....... That the Pope can dispense against the LAW OF 
i Dico (says the Gloss) Quod contra JUS NATURALE potest dispensare & contra APOSTOLUM. Gloss. Ibid.  NATURE, and against the APOSTLE. And that we might take notice of it, those words (in the 
k Edit. Paris. 1522.  old Editions of the Canon-Law) are put in the Margin. ..... Papa contra Apostolum dispensat: the Pope dispenses against the Apostle. And in the latter 
l Edit. Paris. 1612.  Editions of that Law with the Gloss (even those confirmed by Pope Gregory the Thirteenth, as most Correct, and purged from Errors) they are so far from disowning that irrational and impious Gloss; that (in a Note there in the Margin) they explain and justify it ..... It is not absurd (says the 
m Non est absurdum Papam dispensare contra Apostolum quoad jus positivum. Nota ad Glossam ad dictum Can. ●. verbo Absolvimus.  Author of that Note) for the Pope to dispense against the Apostle, as to positive Law. So that Papists may take as many Oaths of Allegiance and Supremacy as their Prince shall please, yet the Pope (when he pleases) can dispense with them, and set them free, from all obligation of fidelity. And hence it evidently follows; That a true Roman-Catholique (who believes this Popish Power of dispensing with all Oaths) may take a thousand Oaths of Allegiance, and yet give no assurance of his Fidelity to his Prince; seeing the Pope may (upon their approved Principles) when he pleases, set them free from all such Obligations. 4. But, if all these ways, of nulling the Obligations of Oaths of Allegiance fail: yet the Pope's Janissaries (the Jesuits) have a new way to prevent all such Obligations of Oaths, without any Dispensations; and that is by Equivocations, rectifying Intentions, and their Doctrine of Probabilities: pernicious Errors, destructive of Humane Society, and so notoriously now known to the World, that I neither shall, nor need go about to prove them, or show the pernicious consequences of them. Sure I am, that by their Popish Principles, no Papists in England are 
a As may (to omit all others) abundantly appear by Father Parson's Book writ against the Oath of Allegiance: The Title of his Book is this, A Discussion of the Answer of Dr. Will. Barlow. And at large lately in Father Caron's Remonstrantia Hibernorum, etc.  permitted to take the Oath of Allegiance to their King: and then 'tis easy to judge, what good Subjects they are like to be. For certainly, what I may lawfully do, that (on a just and serious occasion) I may swear to do. If it be a duty, and lawful for me to obey my Prince's commands, and pay him fidelity; then certainly, I may (by Oath) bind myself to the performance of it. So all Men, by the Law of Nature and Moral Veracity, are bound to speak truth; it is both lawful and a duty: and therefore, when (in Judicature) I am called to be a Witness; I may, and (by the consent of all Nations) ought to take an Oath, to bind me, and assure others, that I will speak truth. All Men (as I said, and all confess) are bound by an indispensable Law of Nature to speak truth (when there is a just occasion for it) and yet (in Judicature) his testimony would not pass for good evidence, who (being required) would not (by Oath) confirm the truth of it. And therefore Princes have just reason to believe, that those who will not take an Oath to be Loyal Subjects, will never be so without it. And indeed the reason why Princes may justly suspect the fidelity of their Popish Clergy, who refuse the Oath of Allegiance, will farther appear, if we consider,  
2. That when and where Popery prevails, all their Bishops swear absolute Allegiance and Fidelity to the Pope, and therefore cannot swear it to their Prince too. The Oath every Popish Bishop must take at his Consecration, is this ... 
b Ego N. ab hac hora in antea, fidelis & obediens ero ..... Domino N. Papae & suis successoribus▪ Consilium quod mihi credituri sunt, ad eorum damnum NEMINI pandam. Papatum & REGALIA St. Petri adjutor eis ero ad retinendum & defendendum CONTRA OMNEM HONINEM Jura, honores privilegia, & AUTHORITATEM PAPAE— Conservare, defendere & promevere curabo. Non ero in consilio, facto vel Tractatu, in quibus contra Papam— aliqua sinistra vel praejudicialia personarum, juris & potestatis ejus machinentur, & si talia à QUIBUSCUNQUE tractari novero, impediam pro POSSE, & quanto citius potero SIGNIFICABO Domino PAPAE— Mandata Apostolica TOTIS VIRIBUS observabo, & FACIAM AB ALIIS OBSERVARI. HAERETICOS ET REBELLES DOMINO PAPAE PERSEQUAR▪ & IMPUGNABO Vocatus ad Synodum veniam, Verba sunt dicti Juramenti. Vide Pontificale Romanum. De Consecratione Electi in Episcopum, p. 57 Editum Romae 1611.  I. N. from this time forward, will be FAITHFUL and OBEDIENT to my Lord the Pope and his Successors ..... THE COUNSELS with which they trust me, I will not discover TO ANY MAN, to the hurt of the Pope or his Successors ... I will assist them to retain and defend the Popedom, and THE 
c Here it is REGALIA Sancti Petri. But this is an Addition to the Oath (which was bad enough before) for anciently it was REGULAS SANCTORUM Patrum. As their own Canon-Law assures us. Cap. Ego. N. 4. Extra de Jurejurando,  ROYALTIES of St. Peter, against ALL MEN ..... I will carefully conserve, defend, and promote the rights, honours, privileges, and authority of the Pope. I will not be in any Counsel, Fact, or Treaty, in which any thing prejudicial to the persons, rights, or power of the Pope is contrived: and if I shall know any such things treated of, by ANY WHOMSOEVER, I will (to the utmost of my power) hinder them, and with all possible speed signify them to the Pope .... I will (to the UTMOST OF MY POWER) observe the POPE'S COMMANDS, and MAKE OTHERS observe them. I will impugn and PERSECUTE HERETICS, and REBELS to my LORD THE POPE. I will come to the Synod, WHEN HE CALLS ME, etc. This, and much more such stuff, you have in that Oath. Now this is evidently an Oath of Allegiance and Fidelity to the Pope. Wherein (to omit other things) they swear, 1. Never to discover the Pope's Counsels (how treasonable soever) TO ANY MAN, (not the King.) 2. To defend the Pope's ROYALTIES, against ALL MEN, (the King not excepted.) 3. And if any thing be treated of prejudicial to the Pope, BY ANY WHOMSOEVER, (the King not excepted) they swear, (TO THE UTMOST OF THEIR POWER) to oppose and hinder it. Here is (you see) an Oath of absolute Allegiance to the Pope, which cannot consist with that Homage and Allegiance, or Fidelity, which not only at present, but anciently, even in times of Popery, all the Bishops of England did, and solemnly swore to their King, as a 
d Vide Hen. Bracton, De Legibus Angliae, lib. 2. cap. 35. Sect▪ 4. Bracton flourished about the. 30. year of Hen. 3. An. Dom. 1246.  great Lawyer tells me. And not long before him, it it certain, that Bishops at their Consecration, took no Oath at all to the Pope, but only promised him Canonical Obedience. For in the old Ordo 
a Vid. Ordinem Romanum veterem, apud Georg. Ferrarium, De Catholicae Eccles. Divinis officiis. Romae 1591., p. 70 71.  Romanus, which (as all agree) was writ by 
b So Tritthemius de Scriptoribus, etc. Possevines Apparat. both of them, In Arnoldo Constantiensi, and Vosius de Symbolis Coenae Dom. Thesi 2. p. 441.  Arnoldus Constantiensis Presbyter, about the year 1060. The Metropolitan (who consecrates) asks the person to be consecrated, thus; Visne Beato Petro, suaeque Ecclesiae, ejusque VICARIO & successoribus, fidem & subjectionem per omnia exhibere? The Answer is: Volo. Then follows the promise of fidelity and subjection to his Metropolitan: But with this difference. To the Pope he promises ....... Fidem & obedientiam per omnia (as to the prime Patriarch.) But to the Metropolitan he only promises (but swears to neither of them) Fidem & obedientiam exhibere. But to let this pass: It is manifest, that whenever this Oath to the Pope began to be exacted of Bishops, it has been in use ever since the time of Pope Gregory 
c Sedet Gregorius 9 An. Dom. 1226. In that year he was made Pope.  the IX. who patched up, and 
d Which was Ann. 1230. and refers that Oath to Gregory the 7th. who was made. Pope, An. 1073.  published the Decretals; In which you have the form of the Oath the Bishops than took to the Pope; neither so long by far, nor so bad, as of later years has been required of all Bishops; yet bad enough. For when they swore obedience and fidelity absolutely to the Pope (as now they do) 
e Vid. Cap. Ego. N. 4. Extra. De Jurejurando.  CONTRA OMNES HOMINES, (neither King nor Emperor excepted.) And we are told in some later Editions of their Canon-Law, that now, not only all Bishops, but whoever receives any 
f Hodie omnes recipientes dignitatem à Papa, sib● jurant. Ita Lemma ad Cap. dictum 4. Edit. Lugduni. 1661.▪  dignity of the Pope, take an Oath, and swear Allegiance to him: and, is it possible, that these persons who do, and must Swear such absolute obedience and fidelity to the Pope, can be faithful and loyal subjects to their Prince? and indeed, are not such Popish Principles both dangerous, and especially to Protestant Princes pernicious, and inconsistent with the Loyalty of Subjects, or safety of Supreme Powers? nor is this all; there is more danger yet to Kings and Princes, from their Popish Principles. For,  
3. They Exempt all ecclesiastics from paying any Tax or Contribution to secular Princes, without the Popes Leave. This is the constant Doctrine of their 
g Vid. Filliucium Quaest Moralium. Tractatu. 16. cap. 11. p. 325.  Casuists, their 
h Vid. cap. non minus. 4. & cap. Adversus. 7. extra. De Immunitate Ecclesiarum.  Canon-Law, and 
i Panormitan ad dicta, cap. 4. & 7.  Canonists. Who tell us 
k Lemma ad dictum, ●. 4.  ........ Quod Laici Collectas imponentes Clericis, sunt excommunicati, cum suis fa●toribus; All Laymen (by their Law) are Excommunicated, if they lay any Tax upon the Clergy. And again (more fully) we are told. 1. That 
l Clerici non debent necessitatibus Civitatum aut aliorum locorum, etiam ubi laicorum non suppetunt facultates, subvenire (this is highly uncharitable) nisi prius Rom. Pontifex consul●tur. 2. Sententiae & Constitutiones editae à Laicis collectantibus Ecclesiam, sunt ipso jure IRRITAE, nec ullo tempore convalescunt. 3. Rectores Excommunicati ob gravamina praemissa, remanent Excommunicati, etiam post deposium officium, & successores, nisi satisfecerint intra mensem. Hac dicit ad majorem declarationem & pro Novitiis. Lemma ad cap. adversus 7. Extra. De Immunitate Ecclesiarum.  the Clergy OUGHT NOT to relieve the NECESSITIES of Cities, or any other places; no, not even then when the Laics are in want, unless the Pope be first consulted. 2. That all Decrees and Constitutions of Laymen, laying such Taxes upon the Clergy, are null, and never can be made obligatory. 3. All persons Excommunicated for such grievances laid upon the Clergy, and their SUCCESSORS, stand Excommunicated; unless they make satisfaction within a Month. 4. And they tell us, that all this is said for a fuller declaration of the Law in this Case, that Novices may better understand it. This is their own Exposition of the Canon, in the most 
m Vid. Corpus Juris Canonici Lugduni. Anno 1661.  correct Body of their Canon-Law; and they there tell us, that it is the Canon of a 
n Dicto Cap. Adversus 7. in Lemmate. Idem Innocentius. 3. in Concil. Generali. And the Note tells us, in Concil. Lat●●an. cap. 46.  General Council, and then (according to their Principles) infallibly true, and obligatory to all the Christian World. So that by this Popish Law, if any Laymen (the King and Parliament of England) lay any Tax, or (by a Statute) require any Subsidy of Clergymen, (though in the Necessities of the Kingdom) without the Pope's leave; such Statute is declared Void and Null, and they and their Successors (unless satisfaction be made) Excommunicate. Nor is it only some Inferior Magistrates or Officers, who are thus Excommunicated; but all Persons, 
a Ita Urbanus Papa 5. Constitut. 1. Edita Anno 1364. In Bullario Rom. Tom. 1. pag. 282. mim. 1. 2. Edit. Lugduni. 1655.  CUJUSCUNQUE conditionis, Status aut DIGNITATIS. And that we may know, that such Excommunications are not a rash and inconsiderate Act of Urban the Fifth, or some angry Pope, they have been, (for some Ages past) and still are solemnly published at Rome, every Year, in that famous and impious Bulla Coenae Domini, on Maundy-Thursday. (Even on that day, in which our Blessed Saviour Instituted that Coen● Domini, as a Sacrament of our Union with him, by a lively Faith, and of the Communion of all Christians amongst themselves, by an unfeigned love and charity. I say, on this day, the greatest part of the Christian World, are Anathematised and Cursed at Rome, by their Popes successively, for no other reason but because they are for the Truth of the Gospel, and against his (without any reason or sense) Usurped Greatness and Worldly Interest.) In that Bull, the Anathema, or Papal Curse (Stilo Curiae) is thus: 
b Qui Collectas, Tallias, praestantias, & alia onera personis Ecclesiasticis, & eorum, Ecclesiarum, & Beneficiorum Ecclesiasticorum bonis, illorumque redditibus— absque Romani Pontisicis expressa licentiâ imponunt; aut sic imposita, ETIAM A SPONTE DANTIBUS, recipiunt. Necnon qui per se, vel alios directe vel indirecte praedicta facere, exequi vel procurare non verentur, CUJUSCUNQUE sint praeeminentiae, dignitatis, etc. etiamsi IMPERIALI, REGALI, etc. praefulgeant dignitate, etc. They are all Excommunicated every year in that Bulla Coenae. Vid. Bullam Alexandri Papae 7. seu Constitut. ejus 16. In Bullario Rom. Tom. 5. data erat Bulla dicta, Idib. April 1656. & Bullam Clementis Papae 10. dat. Rom. 7. Cal. April. Anno 1671. Ejusdem Bullarii Tom. 5. Constitut. Clement. 10. 34. and in both those Bulls, Sect. 18.  We Excommunicate all, of what Dignity soever, REGAL, IMPERIAL, DUCAL, etc. who impose any Tax, Toll, or Prestation upon any ecclesiastics, or receive any Taxes so imposed, (though the Persons on whom they are imposed, would WILLINGLY pay them) without the special and EXPRESS LICENCE of the Pope. Now although this (aforesaid) were evidence enough to entitle the Church of Rome to such desperate Doctrine and Excommunications; yet we have further and greater evidence; I mean, their Great Lateran 
c Concil. Lateran. sub Innocentio Papa 3. Ann. 1215. Can. 46.  Council, consisting of above 1200 Fathers, (such as they were) Synodically 
d Concil. Lateran. magnum sub Innocentio 3. Anno 1215. Can. 46.  ratifying the same Doctrine: and all this expressly confirmed by the 
e Sess. 25. cap. 20. De Immunitate Ecclesiarum.  Trent Council; which tells us, That this Immunity and Exemption of the Clergy, is, DEI ORDINATIONE & Canonicis Sanctionibus Constituta; and therefore Decrees and 
f Decernit ac PRAECIPIT sacros Canon's, & Concilia Generalia OMNIA, & APOSTOLICAS sanctiones— EXACT ab OMNIBUS observari DEBERE. Ibid.  COMMANDS, That all the Sacred Canons, all General Councils, and all Papal Constitutions, in favour of Ecclesiastical Persons and the Liberties of the Church, be (and aught to be) exactly observed; and that, as 
g Tanquam DEI PRAECEPTA. Ibidem.  THE COMMANDMENTS OF GOD: and admonisheth the EMPEROR, KINGS and PRINCES, etc. and obliges them to such Observation. Nor is the Trent Council content with this; but 
h Concil. Trident. in forma Professionis Fidei, in calce Sess. 25.  requires her Ecclesiastiques (and many more, of which anon) to 
i Promitto, Voveo, Juro. Ibid.  PROMISE, SWEAR and VOW, firmly (and without all doubting) to believe all the Canons and Councils beforementioned, (especially the Decrees of the Trent Fathers.) By the Premises, I think it evident; that (by the 
k How dear this Doctrine of the Exemption of Ecclesiastical Persons from the Power of Laymen to Tax them, etc. is at Rome, appears by the Index Expurgatorius of Pope Alexander the Seventh, Edit. Romae 1667. pag. 8. where the Command is— Expurgandae sunt OMNES Propositiones contra libertatem, Immunitatem, & Jurisdictionem Ecclesiasticam.  approved Doctrine and Principles of the Roman Church) no Kings, Princes or Parliaments, nor any LAY-MEN, (how many or great soever) can lay any Tax upon ecclesiastics, (no not in the greatest Necessity and Poverty of the Lay-Subjects) without express leave first had from the Pope. Now whether this Popish Doctrine, (if approved and believed) be not very dangerous and pernicious, (especially to Protestant Princes) do you judge. Nor is this all; for,  
4. Their approved and received Popish Principles, do not only free them, from taking Oaths of Allegiance and Supremacy, and their Estates (I speak of their Clergy) from Taxes, (unless the Pope consent) but their Persons also, (be their Crimes never so great) from all Punishment by Kings, or any Lay-Court or Magistrate of what State or Dignity soever. This is a manifest and known Truth, and needed no proof, were it not, that some, who have an ungrounded courage to believe such Seditions Principles, have also (when it makes for their Interest) a confidence to deny them. But, seeing some of the Popish Party do deny it, I shall endeavour to bring such Authentic and evident Proofs, as will (I hope) satisfy you, and might convince the Gainsayers (if they can and will impartially judge) of the Truth of the aforesaid Popish Position. The Proofs I mean, shall be drawn from the clear Testimonies of their own eminent and learned Writers, their Canon-Laws, approved and received in and by their Church, their Pope's Decretals, and their own General Councils. And here,  
1. An eminent Popish 
a Excommunicantur QUICUNQUE Magistratus, qui contra PERSONAS ECCLESIASTICAS se interponunt in QUACUNQUE causa criminali, sive HOMICIDII. sive LAESAE MAJESTATIS. Filliucius Moral. Quaest Tractatu, 16. cap. 11. Sect. 307. 309.  Casuist tells us, That ALL MAGISTRATES whoever they be, (Kings and Princes not excepted) who interpose in Judicature, against Ecclesiastical Persons, in ANY CRIMINAL CAUSE, whether it be MURDER, or HIGH TREASON, are to be Excommunicated. And this he proves out of their Canon 
b Can. Si quis suadente. 22. Caus. 17. Quaest 4.  Law, and the Constitution of Pope Innocent the Second, in a 
c Concil. Lateran. 2 sub Innocentio. 2 Can. 15.  General Council, owned and approved by them.  
2. We have a Canon of a Council at Paris, referred into the Body of their Law, published by the Authority of Pope Gregory the Ninth, which determines the case thus 
d Cap. Nullus Judicum 2. Extra. De ●oro competenti: Judex SECULARIS, si Clericum per se distrinxit, vel condemnat, excommunicari debet. That's the Lemma to the Chapter in which 'tis more fully expressed.  No SECULAR JUDGE may distrain or condemn ANY CLERGYMAN, without the PERMISSION of the POPE: and if he do, he is to be excommunicate; and to continue so, till he acknowledge and mend his fault. You see this Seditious Popish doctrine is established by the Council of Paris, and the General Council in the Lateran: and by 3 Popes (Innocent the Second, Gregory the Ninth, and 
e In his Bull approving and confirming the Canon-Law. D●t. Romae 1 Julii, 1580.  Gregory the Thirteenth) and so must be the Doctrine of the Roman-Church. For it is Law with them; 
f NEMINI permissum est de eo quod PAPA STATUIT JUDICARE, vel sententiam ejus retractare. So Pope Nicolas tells us in Gratian. Can. Nemini 3. Caus. 17. Quaest 4.  That NO MAN must be permitted to RETRACT, or QUESTION any Papal Sentence. And their Law says further; 
g Omnes sanctiones Apostolisae sedis irrefragabiliter sunt observandae. That's the Lemma or Title, and the Canon follows— Sic omnes Apostolicae sedis sanctiones accipiendae sunt, tanquam ipsius DIVINI PETRI VOCE FIRMATAE. Can. Sic omnes. 2. Dist. 19  That ALL the Pope's Decrees are IRREFRAGABLY to be observed; and that so far, and undoubtedly, as if St. Peter had confirmed them with his own mouth: and Gratian citys Pope Agatho for it.  
3. Nay further, all Secular Magistrates, are (at Rome) every year, solemnly Anathematised and cursed; 
h Qui personas Ecclesiasticas ad suum Tribunat, Audientiam, Cancellariam, PARLIAMENTUM, Consilium, etc. tr●●ant, aut trahi faciant directè vel indirectè carcerando, vel molestando, etc. Vide Bullam Clementis Papae 10. Dat. Romae 3 April 1671. In Bullario Romano. Lugd. 1673. Tom. 5. pag. 530. Sect. 14, 15, 16.  who call any Ecclesiastical persons to their Tribunals, Courts, Chancellaries, Councils, Parliaments, etc. or any way molest them directly or indirectly; for it is but six or seven years since Pope Clement the Tenth did solemnly curse all secular Magistrates and all Courts (even Parliaments) who should any way trouble the Clergy, or punish, or take any cognizance of their crimes. So that by this Popish Doctrine, our gracious King, his great Council (the Parliament) and all our Courts in Westminster, stand now accursed, and (till they become Papists and Slaves to the Pope, which cursed day, I hope will never come) that curse will be continued, and every year solemnly and impiously renewed; and I am persuaded that a greater curse cannot befall this Nation, than that which will procure a Pope's absolution, and free us from his Curse.  
4. In a word, the Trent 
i Cause crimina●es graviores contra Episcopos, ab ipso TANTUM Rom. Pontifice cognoscantur, ac terminentur; & minores, in Concilio TANTUM Provinciali cognoscantur & terminentur. Concil. Trident. Sess. 24. De Reformat. cap. 5. & Sess. 13. De Reformat. cap. 8.  Council publicly maintains this erroneous and impious doctrine, of the exemption of their Clergy and ecclesiastics, from the Jurisdiction of all Secular powers; The greater Crimes of the Bishops, (say the Trent-fathers', in the place 
a And all their ecclesiastics do promise, vow and also swear, that they will firmly believe and profess all that the Canons and Councils have declared concerning these exemptions— OMNIA à Sacris Canonibus & Oecumenicis Conciliis, & praecipue à Sancta Synodo Tridentina definita, indubitanter recipere ac profiteri spondeo, VOVEO, JURO. In formâ juramenti professionis fidei, in Bulla Pii Papae 4. in calce Sess. 25. Concil. Tridentin.  now cited) can be examined and punished ONLY BY THE POPE; and their lesser crimes, ONLY BY THE COUNCIL of Bishops. No lay-Judge or Judicature how great soever, (nor Kings, nor Parliaments) must meddle with them; they may securely sin, and need not fear any punishment by any Secular power. How dangerous and pernicious this must needs be to all Secular supreme powers, let the world judge. Certainly (upon these Popish principles) all the Clergy must and will much rather fear and obey the Pope who can, than their Princes, who (by their principles) have no power to punish them. But this is not all; for (to omit all other) there is one pernicious Popish principle more, not yet mentioned, which absolutely abrogates and deprives Princes and Kings of all their Regal power, as to the Clergy. For,  
Lastly, It is a constantly approved and received Doctrine at Rome, (though evidently impious and traitorous) That the Clergy and ecclesiastics, are NONE OF THE KING'S SUBJECTS. If this be not true, (as sure enough it is not) than their Popish Canons are erroneous, (as you shall see anon) and their General Councils and Popes, so far from being infallible, that they are actually and evidently false: For both their Canon-law, their Councils, (even General ones) and their Popes in their Decrotal Epistles (as by the following Testimonies will appear) have approved, received, and by their authority (so far as they are able) established and confirmed this rebellious and Popish principle. But (on the other side) if they approve and acknowledge this Principle to be true, (as constantly they do) than they approve a Doctrine which is not only dangerous, but pernicious to Princes, which dethrones and unkings them, (as to all their Clergy and ecclesiastics:) for if they be not Subjects to any Secular Prince, than it is evident, that no such Prince can be their King; it being impossible, that any man should be King of such persons, who are none of his Subjects. And although this Popish principle be erroneous and traitorous, against the light of Nature and Scripture, Reason and Revelation; yet 'tis not all. For they do not only say, that the CLERGY ARE NONE OF THE KING'S SUBJECTS: But (which is more erroneous and irrational) they do expressly say, that THE CLERGY ARE SUPERIOR TO THE KING, and HE THEIR SUBJECT. That both these Popish Positions may appear to be approved by, and generally received in the Church of Rome; I desire you seriously to consider these following Testimonies.  
1. In the Body of their Canon-Law, of their most correct 
b Emendatum, CORRECTUM, recognitum, & APPROBATUM. Ita in Bulla Gregorii 13. data Romae. 1580. Juri Canonico praefixâ.  Editions, and (as such) published by the Authority of Gregory the thirteenth; we find these words 
c Imperium non PRAEEST Sacerdotio, sed SUBEST. Lemma ad Cap. Solicitae 6. Extra De Major. & Obedientiâ.  The EMPIRE IS NOT SUPERIOR, but SUBJECT to the PRIESTHOOD. And it there follows immediately 
d Episcopus NON DEBET SUBESSE. PRINCIPIBUS, sed PRAEESSE. Ibidem.  THE BISHOP OUGHT NOT TO BE SUBJECT, BUT SUPERIOR TO PRINCES. And that all may take notice of this Popish Position, it is there added 
e Hoc dicit Innocentius 3. & est MULTUM ALLEGABILE. Ibidem.  Pope Innocent the third says this, and it is FIT TO BE ALLEGED MUCH (for the Pope's Supremacy he means.) And indeed Pope Innocent says that, and much more, in that Decretal 
f Praecellit Imperator illos DUNTAXAT, qui ab eo recipiunt temporalia— Super bonos & malos, gladii accepit potestatem Imperator; sed in eos SOLUMMODO, qui utentes gladio, sunt ejus jurisdictioni Commissi— De sacerdotali prosapia dictum est, non DE REGIA STIRPE, Constitui te super gentes & REGNA; ut▪ EVELLAS, DISSIPES, etc. dicto Cap. Solicitae. 6. Extra. De Majorit. & Obedientiâ.  Epistle; some of the words are in the margin. And all this, in their approved Editions of their Canon-Law 
g Corpus Juris Canonici. Paris 1520. Antverp. An. 1570.  old and 
h Paris 1612. and 1618. and at Lions 1661.  new. Panormitan (their great Canonist) is more 
i Panormitan. ad dictum Cap. Solicitae 6. Edit. 1509. Lugduni  express and full to our purpose. The sum of what he says (as the Author of the 
k Laur. de Flisco Episcopus. Brumatensis.  Summaries prefixed to that Chapter tells us) is this, 
l 1. Imperium SUBEST sacerdotio, & ei OBEDIRE TENETUR. 2. Clericus NULLO MODO subest LAICO, nisi ratione feudi ab eo habiti. 3. Clerici sunt EXEMPTIA Jurisdictione Laicorum, JURE DIVINO.  1. The Emperor is SUBJECT to, and BOUND TO OBEY THE PRIEST.  
2. The Clergy is NO WAY SUBJECT to the LAITY (not to the King) but only for some Layfee, or Farm held of him. 3. The CLERGY BY THE LAW OF GOD, are EXEMPT from the JURISDICTION of LAYMEN. And no wonder, if the IMPERIAL POWER must be subject to the PONTIFICAL; if it be true, which their Canon-Law 
a Cap. Solicitae 6. Extra De Majorit. & Obedientiâ.  (out of the Decretal of Pope Innocent the Third) the Author of the 
b Bernard. de Botano Canonicus Bononiensis in Glossa, ad verbum, Inter solemn. Ib.  Gloss, and the 
c Laurentius in his Addition to the Gloss. ●  Additions to it, say. For the Pope in that Law, says; That the Pope's power, is as much greater than the Emperors, as THE SUN is greater than the MOON. 2. The Gloss says (for so, in his Arithmetic, the difference is ignorantly and wildly computed) that the Pope's Power is 47 times greater than the Emperors: and the Addition to the Gloss (in their best Editions of the 
d Vide Corpus Juris Canonici, cum Glossis. Paris. 1612.  Canon-Law) further tells us, (out of Ptolemy) that the Sun is greater than the Moon 7744 times; and so (by this their Account) the Pontifical Power is no less than 7744 times greater than the Imperial; and then there is no doubt, but in their opinion who believe all this, the Emperor and all Kings must be the Pope's Subjects, and they no way superior to him.  
2. Pope Martin the Fifth citys the Decretal of Pope Innocent the Third, and more fully explains the meaning of it; approves 
e Cap. Ad reprimendas 3. De Foro competenti. In 7. Edit. Juris Canonici. Lugd. 1661.  and confirms it, and both their Decretals are now referred into the body of their Law (where Pope Martin's Decretal was not before:) The Lemma, or Title to the Chapter before cited, is this 
f L●●icis in Clericos NULLA POTESTAS, etc. Lemma ad dictum Caput.  .......... Laymen have NO POWER OVERDO CLERGYMEN, etc. And the Decretal itself says 
g Non attendentes, quod LAICIS in CLERICOS, ECCLESIASTICAS personas, aut EORUM BONA, NULLA sit attributa POTESTAS. Ibid. Capite dicto.  ............ That LAY-MEN have NO AUTHORITY over the Clergy, ECCLESIASTICAL PERSONS, or their GOODS. Pope Urban the sixth has the very same 
h Cap. Quia 2. De soro competenti. in 7.  words, approves, and (by his Papal Authority) confirms them; and declares all Laymen (of 
i Cujuscunque praeeminentiae, dignitatis, status, aut conditionis existant. Ibidem.  what eminence soever) who exercise any jurisdiction over ecclesiastics, 
k Principes, Marchiones, Deuces, etc. non possunt sine culpa SACRILEGII, Clericos bannire aut relegare. Ibid.  Sacrilegious, and Excommunicates them, and all whoever assist, abett, or defend them.  
3. Cardinal Cajetan, who (his great Learning, and eminent place in Government of that Church considered) could not be ignorant what Positions were approved at Rome, tells us 
l Persona CUJUSLIBET CLERICI est SANCTA quoad hoc, quod NON POTEST SUBJICI POTESTATI SECULARI; & is qui contrarium faciat, SACRILEGUS est. Cajetan. in Aquinat. 2. 2. Quaest 99 Art. 3. Sect. ad. 5. dubium. And much more to the same purpose, we have in those 2 Titles. 1. De soto competenti; and 2. De Invasoribus bonorum Ecclesiae in 7. Decretalium.  ......... That the Person of EVERY CLERGYMAN, was SACRED thus far, that he COULD NOT BE SUBJECT to any SECULAR POWER.  
4. Nay, a whole Learned College assures us, of the truth of the 3 Propositions. 1. KING'S 
m 1. Reges non habent potestatem coactivam in Ecclesiasticos. 2. Ecclesiastici non possunt conveniri, nisi coram superiori suo Ecclesiastico▪ 3. EXEMPTIO CLERICORUM, est ex OMNIUM SENTENTIA, de Jure DIVINO, ita ut à potestatibus secularibus ETIAM SUPREMIS, judicari aut condemnari nequtant. Vid. Collegii Bononiensis Responsum pro libertate Eccles. Bonon. 1607. Sect. 21. 46, etc.  have NO COACTIVE POWER over ecclesiastics. 2. ecclesiastics cannot be sued, or called to an account, before any, save only THEIR ECCLESIASTICAL Superior. 3. The EXEMPTION of the Clergy, is IN THE JUDGEMENT OF ALL (all Papists they mean) of DIVINE RIGHT; so that they cannot be JUDGED, or PUNISHED by any SECULAR, no NOT SUPREME POWERS. And here I desire you to consider; (what the College of Bononia here affirms) that the Ecclesiastiques (Secular and Regular) are, in the opinion of ALICE ROMAN▪ CATHOLICS, by the LAW OF GOD, so 
* Vid. cap. Et quia 4. extra. De foro competenti. in 7. where the Title, or Lemma, is this— Constitutiones editae contra Principes Seculares, Jurisdictionis Ecclesiasticae libertatem impedientes, Innovantur. And in the Chapter, it is declared; 1. Quod Laicis in Clericos, & personas Ecclesiasticas, & bona Ecclesiastica, non est attributa potestas. 2. And then it follows— REGES, DEUCES, MARCHIONES, etc. in virtute Sanctae OBEDIENTIAE MANDANTES, ut ipsi constitutiones praedictas observent— Si Dei offensam, & SEDIS APOSTOLICAE vitare voluerint ULTIONEM. King's cannot meddle with any Ecclesiastical Persons; if they do, they offend God, and shall be punished by the Pope: that is, Excommunicated. So says the Pope, and his Lateran Council, Cap. 2. De Invas●r. & Occup. Bon. Ecclisie, in 7. Decretalium.  exempted from the Jurisdiction of all Secular, (even SUPREME) POWERS, that they can neither Judge, nor punish them. Whence it evidently follows, 1. That the Popish Clergy, wherever they are (especially in England, and Protestant Kingdoms) are no Subjects of that King, in whose dominions they live, because they are (by the Law of God) exempt from all Secular Jurisdiction: It being a contradiction to say, that any Man is a King in respect of those, over whom he has no Jurisdiction. And, 2. It follows, that this impious and traitorous Doctrine and Position, is not the opinion of some one, or a few private persons, but of ALL ROMAN-CATHOLIQUES; and so of their Popish Church; and then their Church (by their own Confession) is guilty of maintaining and approving such dangerous, and to all (especially Protestant) Kings, Pernicious Principles. Q. E. D.  
5. But we have greater Authority (than that of the College of Bononia) to manifest the truth of what we say, when we accuse the Popish Church for approving and maintaining this impious and pernicious Doctrine; That their ecclesiastics are not the King's Subjects. I mean the Inquisitors of 
a Index Expurgatorius Hispanicus, Madriti, Anno 1667. in Johanne Chrysost. pag. 703.  Spain and 
b Index Expurg. Lusitan. Olysip. 1624. pag. 753.  Portugal, etc. who finding in the Index of chrysostom, 
c Edit. Basil. 1558.  words expressing this proposition 
d Sacerdotes etiam Principibus Jure Divino subditi.  PRIESTS, BY THE LAW OF GOD, ARE SUBJECT TO PRINCES; they (knowing that Position to be inconsistent with the Exemptions of their Popish Clergy) damn that Proposition, and command it to be blotted out: Deleantur illa verba (say they) though chrysostom say the very same thing, in the place to which the Index refers. Now it is evident, that they who damn this Proposition (as erroneous) PRIESTS by the Law of God, are subject to Princes; must (of necessity) approve and affirm the contradictory; That Priests, by the Law of God ARE NOT subject to Princes: which is that rebellious Position, with which the Church of Rome is justly charged.  
6. Lastly, the principal Authorities I have brought to prove this (or any of the former Rebellious Doctrines charged on the Church of Rome) have been, 1. Their approved, and (by Public Authority of their Church) received and established Laws. 2. Their Pope's Bulls, Decretals and Constitutions. 3. Or the Canons of their Provincial, National, or General Councils: All which are approved, innovated, and confirmed expressly, in their Trent 
e Concil. Trident. Sess. 25. De Reformat. Cap. 20. Praecipit sancta Synodus, Sacros CANON'S, & Consilia Generalia OMNIA, necnon alias APOSTOLICAS SANCTIONES in favorem Ecclesiasticarum personarum, & libertatis Ecclesiasticae; & contra ejus Violatores editos, quae OMNIA praesenti Decreto INNOVAT, EXACT ab OMNIBUS observari debere.  Council, (as was before mentioned) and all their 
f Vide Bullam Pii. 4. super formá Juramenti Professionis fidei, in calce Sess. 25. Corcilii Trident. datam Romae. Id. Nou. 1●64.  Secular Clergy, all who have any Cure of Souls, the chief of their Regulars, 
g Vid. Pullam Pii. 4. Extra De Magistris & Doctoribus, cap. In sacrofancta. 2. In septimo.  all Graduates, Professors and Readers in their Universities, 
h Vid. Bullam Pii Papae 5. Extra De Medicis, cap. supra gregem. 1. Decret. 7.  all Physicians, etc. are solemnly 
i Vide dictam Pii. 4. Bullam, super forma Juramenti Profess. fidei, & Concil. Trident. Sess. 25. & 24. De Reformat. cap. 12. Item OMNIA à sacris Canonibus; & Oecumenicis Conciliis▪ ac praecipue à Sacrosancta Synodo Trident. definita, INDUBITANTER recipio ac profiteor, ac CONTRARIA OMNIA re●●cio ac An●thematizo, ac à meis subditis, vel illis, quorum cura ad me spectat, teneri, doceri, & praedicari (quantum in ●●e est) curabo. Verba sunt dictae Bullae Pii Papae. 4  sworn to approve, receive, and (without all doubting) to profess all those Canons and Papal Constitutions, and, to Anathematise, Reject, and Curse all contrary Opinions, and to endeavour (as much as in them lies) that all committed to their care, shall constantly hold and teach the same.  
The Premises impartially considered, I think two things may, and will evidently follow:  
1. That the Principles and Positions before mentioned, are not only dangerous, but pernicious to all Supreme Powers; (especially to Protestant Kings and Princes) and that in one thing omitted before; that is; That Faith is not to be kept with Heretics, but that any competent Ecclesiastical Judge, may condemn, and execute Heretics, (or those who are reputed such) notwithstanding any SAFE CONDUCT given them, BY THE EMPEROR, KINGS, or SECULAR PRINCES, though confirmed by OATH; and this impious, and (to Supreme Powers) pernicious Doctrine, approved, and publicly declared and professed; not only by particular, and private persons, but by their own General 
k Quod non obstantibus salvis Conductibus IMPERATORIS, REGUM, & SECULI PRINCIPUM, QUOCUNQUE VINCULO SE OBSTRINXERINT, possit per Judicem competentem de Haereticâ pravitate inquiri, etc. Concil. Constantiens. Sess. 19  Council of Constance: which condemned 
l Consil. Constant. Sess. 21. damnatio Hieronymi Pragensis Sess. 45. damnatio Johan. Hus.  and executed Jerome of Prague, and John Hus, notwithstanding the Emperor's Safe Conduct, without which they would not have come to that Council. To which we may add, that those Fathers of Constance (it will highly concern Protestant Princes to consider it) Synodically define, and declare, That all Heretics, (that is all they call, and commonly miscall Heretics) all their defendors, or favourers, etc. of what dignity soever, 
l OMNES & singulos Haereticos, nec non eorum sectatores u●riusque sex's; & etiam defendentes eosdem, vel ipsis quomodolibet, publicè vel occultè participantes; etiam si REGALI, REGINALI, DUCALI aut alia QUAVIS DIGNITATE Ecclesiasticâ aut mandan● praefulgeant;— per Excommunicationis, & PRIVATIONIS bonorum ac dignitatum secularium, & alias paenas etiam per captiones & INCARCERATIONES puniantur. Concil. Constansien●. Sess. 45.  (Kings, and Queens, and Dukes, etc.) shall be Excommunicated and deprived of all their Goods, and Secular Dignities. This (in Thesi) is their impious Doctrine and Principle; and (in Praxi) they are now endeavouring to put it in execution here in England; as evidently appears by their Popish and Hellish Conspiracy, by the Gracious and Powerful Providence of Heaven, lately and happily discovered. I take it then to be evident, that the aforesaid Popish Doctrines and Principles are exceeding dangerous, and to all Supreme Powers (especially Protestant Kings and Princes) pernicious.  
2. And from the Premises, it will as evidently follow, that the aforesaid Popish Principles, are not the private Opinions of some particular Persons only: seeing, 1. They are professed and vindicated by the Jesuits, Canonists, and generally by other great Writers of that Church, in their Books published with the Approbation and Commendation of Authority. 2. Established in their approved and received Canon-Law. 3. In the Authentic Decretal Epistles, and Papal Constitutions. 4. In their General Councils; those (I mean) which they acknowledge to be General. 5. And (to say no more) all their Clergy and ecclesiastics, (who have place in those Councils) have taken a Solemn Oath to maintain all those Canons, and Papal Constitutions; and this Oath required and taken by the Authority and Command of the 
a Vide Concil. Trident. Sess. 24. Cap. 12. de Reformat. & Annotat. Joh. Sotealli Theologi, & Horatij Lutii, Jurisconsulti, ad caput dictum in Edit. dicti Concilii Antverp. 1596. aliisque nuperis.  Council of Trent, and the 
b In Bulla Pii Papae. 4. supper forma Juramenti professionis Fidei, Romae. 1564.  Pope; who is acknowledged to be their 
c Concil. Florent. Decreto. 4. apud Longum à Coriolano, pag. 886.  Supreme Judge, and (since the Councils of Pisa, Constance and Basil, declared by Pope Leo the Tenth, and his Lateran Council, (which they account a General Council) to be above all General Councils: and this Declaration (that all might know it is Law and Obligatory) has lately been 
d Cap. Pastor. 1. Extra De Concilii●, in Septimo. And in the same place, Cap. Sicut. 3. and Cap. Benedictus. 4. The same Doctrine is confirmed by Pope Pius. 4.  referred into the Body of their Canon-Law. Now these things being undeniably true, that their Popes and General Councils (the Supreme Authority of their Church) have approved and received the aforesaid Principles and Positions, and caused their ecclesiastics solemnly to swear, That they do believe, and will constantly profess them, and (so far as they are able) make all committed to their charge, do so too; it evidently follows, that they are Roman-Catholick Doctrines, owned and approved by their Church, and not only by private and particular persons. So that if any (who knows, and has impartially considered the Premises) deny it; I shall not call him Impudent, but I may (and must) say, he has a hard Forehead, and a little thing will not make him blush.  
To conclude; If that Priest, or Popish Gentleman, (you mention) who so confidently denies the Church of Rome to approve such Principles, as I have laid to her charge; can (as to the sum and substance of the Testimonies here cited; for I neither need, nor will undertake for every particular Circumstance, or Typographical Error) either show,  

1. That I have misquoted the Authors and Books I cite, and that such Passages do not occur in the places quoted.  
2. Or (if they do occur) that I have mistake their meaning, as to the purposes for which they are produced.  
3. Or (if neither of these can be shown) if he can make it appear, that the Church of Rome has (by any public Act or Declaration) disowned such pernicious Principles and Positions, and damned them as erroneous, and (what they really are) impious: I do hereby promise him, that I will be (what I hope I never shall be) one of the worst sort of Christians in the World, I mean a Roman-Catholique. Farewell.   
Your Faithful Friend, T. L.