THE HISTORY of POPERY; OR PACKET OF Advice from Rome.  
The Fourth Volume.  
CONTAINING The LIVES of Eighteen POPES, AND The most remarkable Occurrences in the Church, for near One hundred and fifty Years, viz. From the beginning of Wickliff's Preaching, to the first Appearance of Martin Luther.  
Intermixed with several large Polemical Discourses; as whether the present Church of Rome be to be accounted a Church of Christ; whether any Protestant may be present at Mass: and other Important Subjects.  
Together with continued Courants, or innocent Reflections weekly on the Distempers of the times.  Cujus aures clausae Veritati sunt, ut ab Amico Verum audire nequeat, hujus salus desperanda est— Cicero Rhet. 1. 
LONDON, Printed for, and are to be sold by Langley Curtis, at the Sign of Sir Edmundbury Godfrey, near Fleet-Bridge, 1682.   

THE PREFACE.  
PRefaces are many times more for fashion-sake than necessity, and being esteemed rather as Compliments than serious matters; are as slightly passed over by the Reader, as superfluously added by the Author. More especially we might seem excusable, if we should not comply with the Tyranny of Custom herein, before this Volume, having preambled at large to the other Three; and given not only an account of the reason and design of this work, but answered most of the Objections and Scandals commonly cast upon it.  
This 4 th' Volume, 'tis true, is not large in bulk, yet contains the History of a very remarkable period; viz. From Wickliff's dawning, to the daybreak of Luther; and exhibits not a few choice Occurrences, and most fit to be known, as by the Table may appear.  
Especially it demonstrates us to what a desperate degree of Corruption the Roman Church was degenerated, and what a Chaos of Errors, Superstition and Impiety she was become; insomuch that complaints were daily put forth by all those that had any Sparks of Grace and Virtue in them, though yet joining with her in communion: and as these abuses showed the need and necessity of a Reformation, so they both led people to desire it, and also did justify the same when effected.  
But still some envious Carpers will come with Judas' Objection,— Quorsum perditio haec, what need so much waste of Paper? What occasion have we for your paltry Sheets? 〈…〉 all these matters better and more copiousness 〈◊〉 by a multitude of diligent Historians 〈◊〉 accurately handled by many Learned Divine● 〈◊〉 ●●nfess, men of Letters and leisure, are or may 〈◊〉 sufficiently accommodated with Books of that kind; but many of them writ in Foreign Languages, and either unintelligible to our common Countrymen, or too dear for their Pockets, or too voluminous for their time to peruse. 'Tis to serve these, that our Labours are designed; nor have they we hope, been altogether unprofitable on that Account, but have given the vulgar Englishman as much Insight into the Mystery of Iniquity, perhaps as any one single work whatsoever. Besides, though, Nil dictum quod non dictum prius, the matter be not new, yet there may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a handling of the same things in another manner, and when divers persons treat of the same subject, something may be found in one which is not in another; and in one Packet, you have many times the substance and choicest notes of several Authors, like a Posy made up of several Flowers.  
Before the late Troubles in England, or the date of forty one, several Godly learned men have either expressed (as Mr. Archer, of Christ's personal Reign on Earth, p. 50. and 55.) or Intimated (as Mr. Mede on Rev. 11. 7.) That (in their opinion) Popery shall yet again for a while universally or very generally prevail in many or most of these Countries and Nations out of which it hath been expelled. With whom as to this particular, the most profound and Reverend Archbishop Usher did dot only concur in opinion, but seems to be very much assured, or to have had a kind of particular foresight of the sharp persecutions that shall attend this last effort of Antichrists, if that Paper called his Prophecy may be credited, which I never yet heard disproven: to which we may add that dismal prospect of affairs which our eyes behold, it being certain that the Protestant Interest throughout Europe, was never lower since the beginning of Queen Elizabeth's Reign, than it is at this Instant. And therefore certainly since the danger is so near and so great, it concerns all Protestants to Arm themselves for the Encounter; to study the points in Controversy between us and the Papists as far as their Leisure and Abilities will give them leave, and both to establish themselves in the truth, and be acquainted with the Sophisms, specious pretences and enticing Fallaces of the Romanists, that they may the better avoid and confute them.  
More especially to warn people from Hypocrisy and sinful compliances, in case Superstition should ever prevail to a public Establishment (which God forbid) we have at large in this Tome evinced the present Synagogue of Rome, not to be a Church of Christ, and the extreme hazard all those run of their Eternal Salvation, who continue therein; as also the Sin of frequenting their Idolatrous Mass, though only in formality, and outward Complaisance or Curiosity.  
There are too many Errors of the Press, which thou may'st meet with in this Volume, which I desire thee to Correct and pardon; being generally very obvious to a Considerate Reader, by the sense and words foregoing and subsequent. And if there happen any more material mistakes, I beg the same exercise of thy Candour; our Books are like ourselves— Vitio sine nemo nascitur, optimus ille Qui minimis urgetur—.  
I shall detain thee no longer, but praying unto the Lord to preserve his Church from Errors without, and to purge it from Errors within, I rest  
Thy Friend and Servant, In what I may, HEN. CARE.   

Some of the principal Contents of this Fourth Volume.  

A.  
ABhorrencies of the Association considered. p. 26  
Academy, a new one for correcting Grammar and Logic. 249  
Addresses, Mr. L'Estrange's sentiments of them. 87  
Advice from Geneva (a Libel so called) censured. 7  
Aeneas Silvius, how he got to be Pope. 250  
Notable Sentences of His. 254  
Amurath the Turk, appeals to Christ against the King of Hungary, for breaking his faith with him by the Pope's Instigation, and obtains a great victory. 76 & 242   

B.  
Bastard's, Pope Innocent the eighth had sixteen. 262  
Bazil, The Council held there, decree that the Pope ought to obey a General Council. 220  
Bohemians, the Pope consents they shall enjoy the use of the Cup in the Sacrament. 229  
Burning of Heretics, the first Law for it in England. 84   

C.  
CAlvinists, the Papists call the Church of England so. 7  
Calvin vindicated from Rebellion. 175  
Care, (the Author of this work) Burnt in Effigy by the Tories at Norwich. 207  
Captains (of the Blew-Apron) complemented. 263  
Cardinals will choose a Protestant Pope, and the Divan a Christian Grand Signior: a very significant allusion. 150  
Church of Rome no Church of Christ, from p. 137. to 158  
Church established, what it signifies in the Papists Dictionary. 136  
Clemangis, his Advice to depart out of Babylon. 218  
Council of Constance, depose Pope John the 23d, and declare a Council to be above the Pope. 58  
Constantinople taken by the Turk. 238   

D.  
DEgrading a Priest, the manner of it. 70  
Dispensation from a Pope, for a man to marry with his own Sister. 214  
To practise Witchcraft. 244  
To commit Sodomy. 261  
Dissenters, a French Case put, touching the Prosecutions against them. 16  
Dowdal, a Popish Priest in the Gatehouse 1681, his Complaints of his Fellow-Priests and their Rogueries.   

E.  
EMperor of Greece comes to Italy. 221   

F.  
FAction, the word interpreted. 223  
Feasts of ●●●ception and Visitation of the Virgin Mary 〈…〉 230    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, Dec. 23. 1681.  Magnus ab Integro seclorum nascitur Ordo. 

A Preliminary Discourse to this Fourth Volume. The History of John Wickliff, his Parts, Doctrines, etc. with a brief Draught of the Complexion of those Times.  
IN our three foregoing Tomes we have traced the Roman Lucifer from his very Cradle, and pursued him in all his subtle windings, till we found him mounted aloft, exalting himself above all that is called God, disposing of the Crowns and Kingdoms of Princes at his pleasure, and trampling their Royal Necks under his audacious Feet. We have also particularly considered the Rise and Progress of the Apostasy, under what pretences the respective Errors, Superstitions, and Idolatries crept into the Church, and how they were entertained and promoted from time to time by the Pope and his Clergy, in order to gratify their own Pride and Covetousness.  
Thus have we followed the Thread of the Story to the 14 th' Century, at which time it pleased God to raise up Wickliff an Englishman, who, more loud than any before him, sounded the Alarm-Bell of Reformation, and by continual preaching and writing against the lazy Friars and their Fopperies, that the Impression; (although his wicked Enemies burned the good Man's Bones long after) made in the Minds of Men by his Doctrines, could never be totally effaced, but remained more or less in several parts, even till Luther's days: And indeed it wa● high time for some such burning and shining Light to arise, for 〈◊〉 all the World sat in darkness, and the shadow of Death. The name of Christianity was left, but scarce any thing else; the true ●nd lively Doctrine of our Blessed Lord and Saviour, was for the most part as unknown to those who called themselves after his Name, as to the Heathen themselves. The vileness of our natural State, the strength and turpitude of Sin, the end and use of the Law, the Offices of Christ, and the Holy Ghost the Comforter, the Nature of Faith, the true works of Grace, and liberty of a Christian Man, etc. were Points neither understood, nor enquired after. There was rarely a word of Scripture mentioned; Divinity and Learning were both confined close Prisoners to the Schools, and there miserably perverted into Cobweb Notions, and wrangling Sophistry. Instead of reading the Evangelists and St. Paul, Men spent their time and Brains in studying the crabbed perplexities of Scotus, and the Master of the Sentences, and the World forsaking the vivifying Power of God's Spiritual Word and Doctrine, was altogether first blinded, and then led with external gaudy Pomp, dazzling Ceremonies, and multiplied humane Traditions. Scarce any thing else being seen in the Churches, heard in their Sermons, or intended in all their devotions; so that the People were taught to worship nothing but what they saw, and they saw almost nothing which they did not worship: Witness the multitudes of Images, Crosses, Pictures, Relics, Shrines, Tombs, Altars, etc. all the Objections of their foolish Devotions. Instead of the Poverty and Purity of Christ, here was Pride and Superfluity, and all kinds of abomination of Life; instead of the Apostolical Labours and Humility, Sloth and Ambition had seized upon the Priests. The simple and unlearned being far from all knowledge of the Holy Scripture, thought it enough for them to know only these things which were delivered them by their Pastors and Teachers, who were almost as ignorant themselves, and taught nothing but what they received from the Court of Rome, whereof the most part tended more to the profit of their Order, advancing the Pope's Interest, or filling with Money his Coffers, than to the Glory of Christ, or real advantage of Souls. The Christian Faith was counted no other thing than to know, That Christ once suffered, that is, 'twas enough for us to know what the Devils also knew; Men were so addicted to the Hypocrisy of outward shows, that the Religion and Holiness, even of the most Learned and Pious, seemed altogether to consist in the observing of Days, Meats, Habits, and such vain circumstances: Hence arose so many different Orders of Religion, or Fraternities of Monks and Friars, with Vestures of several fashions, and various colours: Hence likewise came your Pilgrimages to Loretto, to Rome, to Compostella, etc. As if St. James at Compostella would do that, which Christ could not do at London or Canterbury; or as if our Omnipotent Omnipresent Jehovah were not of like power or strength, and pity and compassion in every place; or could not be found, unless by running and gadding hither and thither contrary to his own Requirements. (Neither at Jerusalem, nor in this Mountain, but in Spirit and Truth shall ye worship the Father, for such he seeketh to worship him. John 4. 22.) The Holiness requisite all the year was put off to Lent. No Country to be counted Holy, but Palestina, because thereon Christ had walked with his corporeal Feet. Instead of taking up the true Cross of Christ by Patience, Humility, Self-denial, Mortification, etc. people go together by the Ears about the material Cross whereon Christ suffered; and though they knew not where to find it, yet upon an imagination that it was in those Parts, all Christian Kings and Princes are set agogg, many of them ruined, and 'tis believed, some millions of Men slain and destroyed in these pretended Holy Wars; who though otherwise never so debauched and wicked, are yet assured to go to rights to Heaven, the meritoriousness of this Expedition expiating all their Villainies.  
This was the state of Christendom in those days; and wanted not the World than an Hercules to purge such an Augaean Stable? Yes certainly; and Providence provided him, even Wickliff, a valiant and well-appointed Champion, for whom I may borrow that Encomium which Syracides bestows on Simon the Son of Onias, Eccles. 50. 6. He was as the morning Star in the midst of a Cloud, and as the Moon being Full in her Course, as the Sun shining on the Temple of the Most High, and as the Rainbow diverting our fears of a Deluge, as the Flower of Roses in the early Spring, as Lilies by the Rivers, or as the Branches of the Frankincense-Tree in the time of Summer.  
Touching Wickliff's Parentage, all we can find, is, That he was born about the farthest part of Yorkshire; and Mr. Birckbek who was Minister of Gilling in those Parts, in his Learned Treatise, Entitled, The Protestants Evidence, printed 1632. Centur. 14. assures us, That some of the Family remained there then, and probably may continue to this day; his words are these: Our Countryman John Wickliff was born in the North, where there is (near to the place where I live) an ancient and worshipful House bearing the name of Wickliff of Wickliff. But in what Year he was born, is not Recorded, only 'tis certain, that he was liberally Educated, and became Learned beyond that Age, and flourished about the year of our Lord 1371. in the Reign of King Edward the Third, being then Fellow of Merton-Colledge in Oxford: (A happy Foundation, Illustrious for breeding many most famous Men, as Friar Bacon, Burley, Scotus, Occam, Peccham, Bradwardine, etc.) He was afterwards Master of Baliol-Colledge in Oxford, where he commenced Doctor, and was chosen Reader in Divinity: In which public Lectures he showed himself a deep Schoolman, as in his ordinary Sermons a faithful Pastor of the Church, for whose Edification he spared no pains, for he Translated the whole Bible into the vulgar Tongue, one Copy whereof, written with his own hand, is, or lately was, extant in St. John Baptist College in Oxford. He was beloved of all good Men for his holy Life, and admired even by his Adversaries for his Learning: For we find Walden, his professed and spiteful Enemy, in a certain Letter to Pope Martin the Fifth, forced to acknowledge, That he was wonderfully astonished at his most forcible Arguments, the various and pertinent Authorities he had gathered, with the vehemence and smartness of his Reasonings. Nor was he unacquainted with Humanity, or polite Civil Learning, (especially he is observed to have been well read in our English Laws) and wrote so many large Volumes, as well in Philosophy as Divinity, as the same is almost incredible.  
He seemed to follow in the course of his Studies the method of the Schoolmen, and amongst them was a professed follower of Occam, by reading of whose Works, and sundry others who lived about the same time, or not long before, as Bradwardine, Marsilius, St. Amore, Abelardus, Armachanus, and that great and godly Learned Man Rob. Grosthead, and especially and above all by diligent perusal of the Holy Scriptures, God gave him grace and understanding to see the truth of his Gospel, and by seeing it, to loathe all superstition, and the ill precepts and practices of the then pretended Rules of the Church. In particular, by Occam and Marsilius he was informed of the Pope's Intrusions and Usurpations upon Kings, their Crowns and Dignities. Guido de S. Amore, and Armachanus, showed him the sundry abuses of Monks and Friars in upholding this usurped Power. By Abelard and others he began to have a right Apprehension touching the Sacrament of the Lords Supper. Bradwardine taught him the Nature of a true sole justifying Faith, against Meritmongers and Pardoners: Finally, by Grosthead's Work, with which he seemed most conversant, he descried the Popes to be the very Antichrist, by hindering the Gospel to be preached, and placing unfit and unworthy Men in the Church, and in making all Religion subservient to his damnable Policy.  
Being thus enlightened, 'tis no wonder if in his Writings and Preachings he delivered many things against the then corrupted Doctrine of the Church; but his Positions were chiefly directed against the several Orders of Begging Friars, (who were his professed Persecutors) and all Foreign usurped Jurisdiction of the Pope. By which he purchased some favour, or at least connivance at Court, and got his other Complaints against them for other matters, the more easily heard and regarded, for at that time the Friars Orders, by their manifold and notorious Disorders, were become exceeding odious, and the Pope's pretences of Jurisdiction by Provisions, Reservations, and Collations, not only grievous, but utterly intolerable. This made way unto those excellent Acts of Parliament of Praemunire, against any that should appeal to Rome, or draw the Subjects of England, ad aliud Examen, To any Foreign Jurisdiction; as also against Provisors, and the Abuses of Begging Friars, which fobridled and restrained the Pope's Authority, that he could but little prevail in England, during the Reign of King Edward the Third, or Richard the Second. Towards making which Law, Wickliff had no small Interest, by disposing several of the Nobility and the Body of the Commons thereunto; maintaining no less Loyalty, and Magnanimously than Learnedly, the King's Jurisdiction, Crown, and Dignity, by the Laws Civil, Canon, and Common. For which reason, the Learned Dr. James, in Wickliff's Life, tells us, That he was by one King sent Ambassador into Foreign Parts, and by another consulted here at home. But amongst all his Arguments, he most insisted upon those, drawn from the common Municipal Laws of England, (the best Bulwarks for the Prerogative and Imperial Right of our Kings, against all the Usurpations and Encroachments of any Exotic Claim) for the maintenance of his Opinions; and the better to enable him therein, he had good Directions and Advice from time to time from the Reverend Judges and Sages in the Law.  
He was not so much hated of the Monks and Clergy out of Self-interest, because he opposed their lewd Practices; but he was much indulged and favoured by the Temporal State for his Piety, Learning, and Virtue: For not only many of the Nobility, but the City of London, and the University of Oxford, were his Friends; which makes Walsingham the Monk angry who upon all occasions vomits out his Gall against poor Wickliff) that that famous Academy, where (as he saith) was the very height and top of Wisdom and Learning, should so kindly entertain him. Nor were they Freshmen, or younger Fry of Students there, that were his Admirers, but even the Heads and Chief of the University; for Mr. Robert Rig Vicechancellor, and the two Proctors, took part with him; as also Nicholas Herford, John Ashton of Merton College, John Ashwarby of Oriel College, Minister of St. Mary's Church; these all being Preachers, and Bachelors of Divinity, joined with him, and were put to Trouble for the same.   

THE COURANT.  Tory. 
NAY! now I think you are met with; what say you to that ingenious Piece published last week, Entitled, A Postscript of Advice from Geneva.  Truem. 
I shall not say much to it, let my Lords the Bishops look after it; for as Governors (under His Majesty) of our Protestant Church, I humbly conceive it concerns them abundantly more than me, since 'tis plain, the Libel is the spawn of some rank envenomed Popish Priest; and whether Nat. Thompson or Gammer Turner (a professed Papist, or a masqueraded one) Midwifed it into the World, is not much material. It pretends indeed to fall soul on the Calvinists, which possibly Striplings in Divinity, or some of the short sighted Laity, may think at this time of day a mighty Service to the King and the Church. But whoever is conversant in Roman-Catholic Authors, cannot but know, that they frequently Nickname the Church of England, and her truest Sons, with that opprobrious Title. I appeal to all the Learned moderate Divines of our established English Church, if this be not true; nay, I myself at two hours' warning could give more than 100 Instances of it: But I shall be content at present only with one, but 'tis of a Pope (who you know is Infallible in his Rogueries) in a Bull against Blessed Q. Elizabeth, we have these words, Impia Mysteria & Instituta ad Calvini praescriptum, etc. The wicked Mysteries and Institutes, according to Calvin' s prescription, by her received and observed, she hath commanded to be embraced by her Subjects. In a word, 'tis evident this skulking Author's business is to scandalise all the Learned pious Instruments, which God hath made use of for the first Reformation: As not only Calvin, Zwinglius, and Beza, p. 1 & 2. but Luther, Melancton, Bucer, etc. p. 5. Therefore with what Notion would a Cranmer, or a Ridley, or a Latimer, (those glorious Martyrs) or even Patient Hooper himself, or Reverend Jewel, and suchlike famous Lights of our Church (some of them the very Compilers of the Venerable Liturgy) have beheld such a virulent Pamphlet? Or can any Man that has a value for the Protestant Religion, but feel his Blood curdle, to see it sold with Impunity at the Royal-Exchange, and through the Streets of a Protestant City, which by the very same devilish Hands was within these 16 years laid in Ashes.  Tory. 
Come, come, you are hot and peevish; I doubt 'tis only because it presses you too close; for only those that know not how to answer Books, would stifle and have them suppressed.  Truem. 
Nay then, let it go on, for I am sure the matter of it has been answered 150 times: There's nothing in this Pamphlet but Parsons, that Bastard of a Jesuit, ('tis the Compliment his own Brother-Priests gave him) printed long ago. You may find it too in a Book, Entitled, The Image of both Churches, written by one Musket a Jesuit, and printed in King James' time; or you may have the effect of it in a Pamphlet, Entitled, Philanax Anglicus, scribbled soon after His Majesty's happy Restauration by a Popish Doctor of the Civil Law; to which, the Reverend Du Moulin, one of the prebend's of Canterbury, returned an Answer. But if no such Refutations were extant (as 100 are) yet all the World knows your Bolsec was a most prostituted Liar, and the rest of your Authors forged and Sergeant. Nor will, I hope, any that are truly of the Church of England, be bubbled with such stale sham's; but rather take notice who they are that thus blow these Coals, and keep such a noise against Calvinists, such a stir against Ignoramus Juries, and are so overjoyed at the prosecution of Conscientious Dissenters; and if they find them at bottom no other than either Papists, or Atheists, or Debauchees (who are half one half t'other) they may then competently judge whose Interest is promoted by these Intrigues.  Tory. 
Well there's no talk to you now; but I'll warrant you L'Estrange will Crow bravely this fortnight for the other days work in the City.  Truem. 
What! because his old friend John Starkey is made one of the Common-Council? I tell you, Sir, I value Roger's Observatorisms, no more than I do Eustace Commyne's Narrativisms; they both pretend to serve the Royal Family and the Bishops, and in truth they both perform it at the same Rate. Nor will you find much more reason upon the whole matter to thank St. Thomas, than you have to Sacrifice to Madam Address, who, 'tis forty to one when you come to try her, will prove as Errand a Jilt, and as Insignificant as an Irish Evidence.   

Printed for Langley Curtis, 1681.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, Dec. 30. 1681.  Potentes in Clero qui Religionem Christi dissipant sub pallio Sanctitatis, vel punientur hîc per praepositos suos, aut Laicos, vel destruentur per vastationes Hostiles, vel congregant facinora in ultionem Divini Judicii.— Wickliff de verit. Script. p. 432. 

Objections against Wickliff, answered. An Example or two of his writing in his own ancient Style. His Troubles. The University like to reject the Pope's Bull, etc.  
THE Papists (who are most exquisite and ready forgers of Lies and Scandals on all that oppose or go about to detect their Villainies) have raised several Aspersions and Calumnies against honest Wickliff.  
As first, they affirm, That his Preaching was not out of Conscience, but spite and desire of Revenge, because (forsooth) he was put by the Bishopric of Worcester, which he aimed at— Therefore he declaimed so fiercely against the Church.  
Answ. This is only the malicious suggestion of Parsons and Brerely, and such upstart Pettifoggers for the Church of Rome: There is no ancient Author (though most of them, as being Monks, rail horribly against poor Wickliff) that mentions any such matter: Nay, Parsons himself gives himself the Lie, for in his three Conversions, Part 3. Cap. 5. Numb. 14. he saith, Wickliff condemned all temporal Goods— How then should he so greedily affect the Bishopric of Worcester? And elsewhere he confesses, That Wickliff was in great favour with the Duke of Lancaster, who bore chief sway during the time of King Edward the Third; so that if Wickliff had been so fond of a Bishopric, sure that Duke's Interest might have got him one.  
2. They object, that Wickliff taught, That so long as a Man is in deadly Sin, he is no Bishop or Prelate, neither doth truly Consecrate or Baptise.  
Answ. If Wickliff did say so, what more did he say, than what St. Ambrose had said before him— Unless thou embrace and follow the good works of a Bishop, a Bishop thou canst not be.— Ambr. de dignit. Sacerd. cap. 4. Nay, there is a Vote of a Council (if that will help the matter) in a Case almost to the same effect— Quicunque sub Ordinatione Presbyterii vel Episcopatûs, mortali Crimine se dixerint esse pollutos à supradictis Ordinationibus submovendos esse Censuimus: Whoever coming under Ordination of the Presbytery or Eiscopacy, shall be polluted with mortal Sin, we think it fit, That such be removed from those Orders, saith the Synod of Valentia, held under Damascus, cap. 4. It must be remembered, that Wickliff lived in a most corrupt Age, when the Clergy were so seared in Impiety, that it required sharp Lance, and good store of Vinegar to make them sensible. It was only their abuses he inveighed against so tartly, for elsewhere he reproves those that would not obey their lawful Prelates; and in his Book of the verity of the Scripture, he thus explains his meaning: Nomen non facit Episcopum sed vita, etc. It is not the Name, but the Life that makes a Bishop. If a Man have the Name of a Prelate, and does not answer the reason thereof in sincerity of Doctrine, and integrity of Life, but live scandalously in open Sin, he is but a Nomine-tenus Sacerdos, A Bishop or Priest in Name, not in Truth. Yet still Wickliff did not deny, but that such an ones Ministerial Acts were valid; for so in the same Treatise, p. 138. he saith— Unless the Christian Priest be united unto Christ by Grace, Christ cannot be his Saviour; Nec sine falsitate dicit verba Sacramentalia, Nor can he pronounce the Sacramental words without Lying; Licet prosint Capacibus, The notwithstanding they are available so far, that the worthy Receiver is thereby nothing hindered from partaking of the Grace signified.  
Obj. 3. They pretend, that Wickliff maintained, That it was not lawful for any Ecclesiastical persons to have any Temporal Possessions, or property in any thing.  
Answ. This is falsely imputed to him; he only taxed the Abuses of the Revenues given to so many Abbeys, Priories, and Monasteries, tending only to Superstition, and the keeping so many Drones in idleness: And therefore he was of opinion, That our Kings might dispossess them thereof, and give them Genti facienti Justitiam, to good and godly Uses. The Poverty he exhorted to, was no other than that which St. Paul recommends, viz. Having Food and Raiment, therewith to be content. He did not debar Ministers from actual having, but from Covetous affecting the things of this World, which are to be Renounced (saith he) Per Cogitationem & Affectum, in the Mind and the Affections.  
Obj. 4. They charge him with asserting, That God ought to obey the Devil.  
Answ. This is so senseless and improbable a Slander, that no Man in his Wits can believe it. And on the quite contrary, Wickliff in his Commentary on Psal. 112. Expressly affirms, That the Devil can do nothing without God's permission.  
Obj. 5. Well, but if they cannot fix Blasphemy upon him, they will charge him with Treason. This is a frequent Stratagem of the Devils and his Instruments— If thou suffer this Man, thou art not Cesar' s Friend, said the Jews of old; not that they cared for Cesar, but only to gratify their own Revenge. Thus the Papists charge Wickliff as a Teacher of Sedition, and an opposer of Magistrates; and that if a Civil Magistrate be in a mortal Sin, he is no longer to be obeyed.  
Answ. There is much craft and malice, but very little truth and no reason for this Slander. Wickliff indeed, in several of his Works, admonisheth the King (and all other inferior Officers and Magistrates) that he beareth not the Sword in vain, nor hath his Office for nought, but to discharge well and truly the part and Office of a King, by seeing wholesome Laws duly executed, and Justice impartially administered: And tells him, That if he be defective in such his Duty, by suffering the Sword of Justice to rust in its Scabbard, and his People to perish for want of good Governance, than he is not properly and truly a King, that is, in effect and operation, for so the words must necessarily be understood, being spoken by way of Exhortation. But otherwise, so far was Wickliff from mutinying himself, or persuading others to any act that was Rebellious, that never any Man in those times did so stoutly assert the King's Supremacy in all Causes, and over all Persons, as well Ecclesiastical as Civil, against all usurped foreign Jurisdiction, for which (amongst many others) he gives this reason: That otherwise our Sovereign should not be King over all England, but Regulus parvae partis, a petty▪ Governor of some small parts of the Realm.— Nor does any thing, tending to countenance Rebellion, appear in any of his Works that are extant. But the Friars and proud Clergy having an inveterate spleen against Wickliff, and there happening to fall out about the same time a grievous Insurrection of the Commons under Wat Tyler; occasioned chiefly upon a civil score, about Taxes, Commons, and Servitude, but much augmented by one John Ball a Priest, (and one of Baal's Priests too for aught I know, for he does not at all appear to be any of Wickliff's Followers) therefore, in spite to Wickliff, they cast the odium of that Frantic Tumult upon him and his Doctrine.  
But indeed as Wickliff was a person of extraordinary Learning and Piety, so that in substance he held and taught the very same Doctrines as are at this day maintained by the Church of England, is demonstrated by the Learned Dr. James, Oxford Library-keeper, in his Book, Entitled— An Apology for John Wickliff, showing his Conformity with the now Church of England, etc. Printed Anno 1608.  
However to the end the vulgar Reader may better judge of this reverend man and his Works; I shall here produce some few passages out of two of his Books, Printed by the said James from the Original Manuscripts, remaining one in Bennet College Cambridge, the other in the Public Library at Oxford. The English being excusable considering 'twas wrote above 300 years ago in his complaint to King Richard the Second, and his Parliament. Article 2. He hath these words— Nothing aught to be damned as error and false, but if it favour error or unrightewiseness against Gods Law.  
And Article 4. He prays. That Christ's teaching O beleave of the Sacrament of his own Body, that is plainly tawght by Christ and his Apostles, in Gospels and Pistles mayen be tawght openly in Churches of Christian People, and the contrary teaching and false beleave is brought up by cursed Hypocrites and worldly Priests unkunning in God's Law, which say they are Apostles of Christ but are Fools.  
And he concludes that Article with these words— As Christ saved the world by writing and teaching of four Evangelists, so the Fiend casteth to Dam the world and Priests, for letting to Preach the Gospel by these four; by feigned Contemplation, by Songs, by Salisbury use, and by worldly business of Priests.  
And in his Treatise against the Orders of Friars, Ca 4. runs thus:  
Friars say, that if a man be once professed to their Religion, he may never leave it, and be saved, though he be never so unable thereto; for all time of his life, and they will need him to live in such a state ever more, to which God makes him ever unable, and so need him to be damned. Alas, out on such heresy that Man's Ordinance is holden stronger than is the Ordinance of God. For if a man enter into the new Religion against man's ordinance, he may lawfully forsake it; but if he enter against God's Ordinance, when God makes him unable thereto, he shall not be suffered by Antichrist's power to leave it. And if this reason were well declared, sith no man wot which man is able to this new Religion by God's doom, and which is not able, no man should be constrained to hold forth this new sect, and thus this new Religion may not last, but if it be by this Blasphemy to constrain a man unable by God's doom to hold this new sect, and suffer him not to come to freedom of Christ's Order. And Chapter the 4th. Friars saien, if a man be professed to there holy Order, he shall not Preach freely and generally, the Gospel of Christian men without en licence of his Sovereign, for virtue of obedience be his Sovereign never so cursed man of life and uncunning of God's Law and enemy to Christian men souls, and in case a foul Devil of Hell; though this man professed have received of God never so much cuninge of God's Law, and power, and will, to work after this cuninge; and so this man shall needs be damned for misspending of God's treasure. For sith God's Law says, that he is out of Charity that helps not his Brother with bodily Alms, if he may in his need, much more is he out of Charity, that helps not his Brother's soul, with teaching of God's Law, when he sees him run to Hell, yea by ●gnorance. And thus to magnify and maintain their rotten sects, they neden men by Hypocrisy, falseteaching, and strong pains, to break God's hests and lose Charity. Out on this false heresy and tyrantrie of Antichrist, that men be needed strangely to keep more his Laws and obey more to them then to Christ's Commandments ever rightful.  
And Page 17. Thus— As Christ saved the world by writing and teaching of four Evangelists, so the Fiend casteth to Dam the world and Priests for letting to Preach the Gospel by these four; by feigned Contemplation, by Songs, by Salisbury use, and by worldly buysiness of Priests.   

The COURANT.  
— Illa propago  
Contemptrix Superûm, Saevaeque avidissima Caedis  
Et violenta fuit; Scires è Sanguine Natos.  Ovid. I. Metam. Tory 
'twas bravely done to ' their day in the West. I love people that will go through stitch with their Business; I can show you a French Author, Naudaeus by Name that affirms, the Bartholomew-Massacre at Paris, had been one of the most glorious acts of Christianity, if it had not unluckily been performed but by halves.  Truem. 
Ay— but destroying of BIBLES (if that story be true) was sure attempted a little too soon; such Exploits would be time enough under a Popish Successor. 'Tis our present happiness and comfort (under God,) that we live under a Prince who is a Defender of the Protestant Faith, content his loving Subjects should have English Bibles, and much averse in his Royal Nature to such Sanguinary Rigours, as some hotheaded people (men of as little Estates or Interest in their Country, as of Brains, Piety, or real Loialty) would fain be practising, to imbroil us in Confusions and help forward the Pope's Design, by weakening the Body of Protestants with unnecessary and unnatural Heats amongst themselves.  Tory. 
Well, I am sure our Parson, and he's a Gentleman that wears a Scarf already, and hopes to be a Right Reverend ere long, told us last Sunday, that 'twas a Duty to tease and worry Dissenters, and that it was their own faults if their Brains were beat out, for why the Vengeance don't they Conform?  Truem. 
Prithee present my Service to his Reverence, and desire him from a Friend of mine, to return an answer to the Case following— Suppose his Doctorship were a Minister of the Reformed Church in France, whether at Charenton, Caen, or Saumurr, it matters not.  Tory. 
Hold, hold, do you think our Doctor will suffer himself to be supposed into a Damned Presbiterian, a Traitorous Villain of a Calvinistical Hugenote.  Truem. 
Patience Man! The supposition I'll warrant you shall not infect him, therefore still I say for once suppose him so, and that Monsieur the Intendant of that Province, should thus accost him— Sir being your Neighbour I am so far your Friend, as to pity and advise you, (for though you are an Heretic, you are yet one of humane Race, and may easily make a good conformable Catholic,) the King our Master will have but one Religion in his Dominions, and you must comply, or you are undone. He is resolved all his Subjects shall Worship God in the same Mode, therefore go to Church, or your Estate, Liberty, and perhaps your Life will be Sacrificed to his Royal Indignation and your own obstinate Folly.  
Then Imagine he should answer thus.— Monsieur! I conserve a profound Respect to our Puissant and invincible Monarch, am ready to obey all his just Commands, but in this particular I pray have me Excused, I dread his Majesty's displeasure, but am much more apprehensive of God's; the one may hang, or break me upon the Wheel, but the other will Damn me to Eternity. I beseech you therefore interpose with his Majesty, on the behalf of me and my Brethren, that we may Enjoy the same liberty of Worshipping God as we have hitherto had under him and his Royal Predecessors; we vow all Duty and Allegiance to his Person and Government, we will defend him with our Lives and Fortunes. Nothing is so dear (unless our Consciences) which we will not Sacrifice to his pleasure and Honour, but in the Matters proposed we cannot comply without the offence of God and our Souls.  
The Catholic Gentleman (like any Observator) replies;— These are only Flams to colour Hypocrisy, Rebellion, and Disobedience, His Majesty is advised to put an end to all Religious Feuds amongst his people, thereby to render his Government more firm and secure; He is weary of the everlasting Squabbles of different Persuasions. The Temple of Janus shall therefore be shut, he will have no more Religious Wars amogst his Subjects. To grant or connive at any Liberty of serving God after your own own way, is not a course to end Differences but to perpetuate them, for should you be gratified, others may succeed with newscruples, and under pretence of Conscience carry on differences as high as ever, to the weakening of his Authority and Empire, etc.  
Now let the Doctor but tell us, what in this case he would Rejoin to such a Catholic Monsieur, and if from the same Topics our Protestant Dissenters cannot fairly excuse themselves; the Doctor shall have all the Money that the Devil and Thompson found out t'other day under the Holybush in Mannock-Hill, and a sine Cure into the Bargain.   

Printed for Langley Curtis, 1681.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, Jan. 6. 1681-2.  Optarem quod omnes Ritus nostri forent a Deo Confirmati.— Wickliff de verit. Script. p. 581. 

An Omission in the last, supplied. The means how Wickliff's Doctrine was spread into Bohemia, etc. His Death. His Bones dug up and burnt.  
BY a mistake at the Press last week, there was not only some things mentioned in the Contents more than there was room for in that Sheet, but also four or five Lines happened to be twice repeated: For the latter, we beg the Readers pardon; and as to the former, shall endeavour now to satisfy him, which is, Touching the Troubles and Opposition that Wickliff met with.  
If the strength or policy of Man could have stifled those Truths which he delivered, his Doctrine had long since been extinct; for the Pope was soon alarmed therewith, and bestirred himself amain to get Wickliff silenced; but such Esteem had he by his Virtues and Learning obtained, that when Gregory the Eleventh, in the year 1378. sent his Bull to the University of Oxford, expostulating with them for suffering him there to spread his Tenets, Walsingham the Historian tells us, That the Heads of the University were long time in suspense, whether they should receive such the Pope's Bull with Honour, or reject it with Contempt. Yet at last, the Reverence they bore to his Un-holiness, prevailed with them to entertain his Bull with Respect: However, we do not find, that they did any thing effectually against Wickliff. But the Archbishop of Canterbury was very violent against him; twice he was actually convented before him and other Bishops, and thrice summoned to appear. The first time he escaped by the favour of the Duke of Lancaster, who would needs have a Chair for him that he might sit, which the Bishops would not admit in their presence, and so a Quarrel arose, and nothing then was done. The second time he got off by means of a Messenger, who, just as they were about to pass Sentence upon him, came in from the Queen, charging them immediately to desist. The third time he prudently absented himself, and did not obey their Summons, because he had intelligence, that the Bishops had plotted his Death, by the way, devising the means, and encouraging certain Russians thereunto. However, in his absence, the Bishops, with the Rabble of Friars to assist them, took upon them to examine and censure his Writings, meeting for that purpose at the Gray-Friars, London, where, just as they were going about their business, happened a most terrible Earthquake, which much daunted them; yet at last they proceeded to pick out 9 Articles or Propositions, which they condemned as Heretical, and 23 others as Erroneous: And then they got the King's Letters forbidding his Books and Doctrines to be published; yet still he remained firm and constant, and laboriously, both by preaching and writing, propagated the Gospel, and God wonderfully preserved him out of the hands of his Enemies, continuing Parson of Lutterworth in Leicestershire, and so died in peace in a good old Age in the year 1387.  
Nor was his Doctrine confined only to England, but shone and gave light into Regions far remote. Some say, that to avoid the fury of the Clergy, he himself for some years withdrew into Germany, and there preached the Gospel; but I do not find sufficient Ground for that opinion, but rather believe, the Truth might be propagated there by some of his Followers; and in particular, Cochleus in his History of the Hussi●es, l. 1. tells us, Petrus pain Anglus, Discipulus Wiclephi, Pragam cum Libris illius profugerat; One Peter pain an English●man, one of Wickliff' s Scholars (who was sent with other Legates to the Council at Basil, where he disputed for three days together touching the Civil Dominion of the Clergy) fled into Bohemia, and carried with him some of Wickliff' s Books. Some of which were Translated by John Huss into the Bohemian Language, as the same Cochleus relates, who also affirms, That one of the Bishops of England wrote him word, Esse sibi adhuc ●odie duo maxima Volumina Wiclephi quae mole suâ videantur aequare opera B. Augustini, That he had then by him two Volumes of Wickliff' s, which were almost as large as St. Austin' s Works. Of which, many it seems are since lost or destroyed by the Papists; but divers of them are yet extant.  
What opinion the University of Oxford had of the Learning and Piety of this good Man, appears by that Testimonial which they publicly gave of him under their Common Seal, dated October 5. 1406. which you may read in Mr. Fox's Acts and Monuments, fol. 112.  
And now being in his Grave, one would have thought he had been beyond the Sphere of Activity of the most inveterate Malice; but such is the nature of Papal Cruelty, that its Rage extends almost to the other World, and with a Barbarity more than Heathenish, violates Sepulchers; for 41 years after Wickliff's Death, the Council at Constance, the very same Conventicle that Decreed, That Faith is not to be kept with Heretics, made an Order for taking up his Bones and burning them, in these words:  
For as much as by the Authority of the Sentence and Decree of the Council of Rome, and by the Commandment of the Church and the Apostolical See, after due Delays granted, this Holy Synod hath proceeded unto the Condemnation of the said John Wickliff and his Memory, having first made Proclamation, and given Commandment to call forth whosoever would defend the said Wickliff or his Memory, (if any such there were) but none did appear. And likewise Witnesses being examined by Commissioners appointed by Pope John and his Council, upon the Impenitency and final Obstinacy of the said John Wicliff, (reserving that which is to be reserved, as in such Cases the Law requires) and his Impenitency and Obstinacy even unto his end being sufficiently proved by evident Signs and Tokens, and also by lawful Witnesses of Credit, therefore the Sacred Synod declareth, determineth, and giveth Sentence, That the said John Wickliff was a notorious obstinate Heretic, and that he died in his Heresy, Cursing and Damning both him and his Memory.  
This Synod also Decrees and Ordains, That the Body and Bones, if they may be discerned and known from the Bodies of other faithful people, be taken out of the Ground, and thrown away far from the Burial place of any Church, according to the Canon Laws and Decrees.  
Pursuant to this worshipful Decree, The Archdeacon and Official of the Diocese shortly after came with their Officers to Lutterworth Church where Wickliff lay buried, and having disinterred his Bones, they with much Formality burned the same, and turned his Dust into Ashes, which Ashes they also took and threw into the River, as if they would Interest all the Elements in their Inhuman Pageantry.  
Touching which, I find in a most Learned Treatise, written by Dr. Hoyle, Professor of Divinity in Dublin College, Entitled, A Rejoinder to Mr. Malone ' s Reply concerning the Real Presence, p. 654. this remarkable passage▪ The Doctor having discoursed of the taking up the B●nes of Bucer and Fagius, adds these words— I cannot upon so good an occasion but glance at the like more than Savage usage of Wickliff, and signify to the World a strange Accident not yet observed (in Print) by any, and which myself learned of the most aged Inhabitants, and they within a few hands from the very Eye-witnesses, and is a common Tradition in all Lutterworth: A Child finding one of Wickliff's Bones which in haste was left or forgotten, running with it to carry it to the rest in the Bonfire, broke his Leg. Here was Lex Talionis, Bone for Bone. And to this day for a perpetual Monument, in the very place where they burned his Bones, though the Townsmen for their own profit have often essayed to bring the Water that way, it never holds, but still makes a Bank.— Thus far the Doctor.  
I shall conclude this Weeks Task with a Copy of John Wickliff's Answer or Resolution to King Richard, touching the Right and Title of the King and Pope, which was as follows.  
It being demanded, whether the Kingdom of England may lawfully, in case of necessity, for its own defence, detain and keep back the Treasure of the Kingdom, that it be not carried away to foreign and strange Nations, the Pope himself demanding and requiring the same, under pain of Censure, and by virtue of Obedience.  
To which, Wickliff returned this Answer— Setting apart the Minds of Learned Men, what might be said in the matter, either by the Canon Law, or by the Law of England, or the Civil Law, It resteth, saith he, not only to persuade and prove the Affirmative part of this Doubt, but the Principles of Christ's Law. And first, I prove it thus: Every natural Body hath Power given it of God, to resist against his Contrary, and to preserve itself in due Estate, as Philosophers know very well; in so much, that Bodies without Life are endued with such a kind of Power (as it is evident) unto whom hardness is given to resist those things that would break it, and Coldness to withstand the Heat that dissolveth it. For so much then as the Kingdom of England (after the manner and phrase of the Scriptures) ought to be one Body, and the Clergy with the Commonalty, the Members thereof; it seemeth that the same Kingdom hath such Power given it of God, and so much the more apparent, but how much the same Body is more precious unto God, adorned with Virtue and Knowledge. For so much then as there is no Power given of God unto any Creature for any end or purpose, but that he may lawfully use the same to that end and purpose; it followeth, that our Kingdom may lawfully keep back, and detain their Treasure for the defence of itself, in what case soever necessity do require the same.  
Secondarily, the same is proved by the Law of the Gospel, for the Pope cannot challenge the Treasure of this Kingdom, but under the Title of Alms, and consequently under the pretence of the Works of Mercy, according to the Rule of Charity.  
But in the Case aforesaid, the Titel of Alms ought utterly to cease; Ergo, the Right and Title of challenging the Treasure of our Realm shall cease also, in the presupposed necessity: For so much as all Charity hath his beginning of himself, it were no work of Charity, but of mere madness to send away the Treasures of the Realm unto Foreign Nations, whereby the Realm itself may fall into Ruin, under the pretence of such Charity. It appeareth also by this, that Christ the Head of the Church, whom all Christian Priests ought to follow, lived by the Alms of Devout Women, Luke 7. 8. He hungered and thirsted, he was a Stranger, and many other Miseries he sustained, not only in his Members, but also in his own Body, as the Apostle witnesseth, 1 Cor. 8. He was made poor for your sakes, that through his Poverty you might be made rich, whereby in the first endowing of the Church, whatsoever he were of the Clergy that had any Temporal Possessions, he had the same by form of a perpetual Alms, as both Writings and Chronicles do witness.  
Whereupon St. Bernard, in his second Book to Eugenius, that he could not challenge any Secular Dominion by Right of Succession, as being the Vicar of St. Peter, writeth thus: That if St. John should speak unto the Pope himself, as Bernard doth unto Eugenius, were it to be thought that he would take it patiently? But let it be so, that you do challenge it unto you by some other way or means; but truly, by any Right or Title Apostolical, you cannot so do: For how could he give unto you that which he had not himself? That which he had, he gave you, that is to say, Care over the Church; but did he give you any Lordship or Rule? Ha●k what he saith: Not bearing Rule (saith he) as the Lords in the Clergy, but behaving yourselves as Examples to the Flock. And because thou shalt not think it to be spoken only in Humility, and not in Verity, mark the Word of the Lord himself in the Gospel, The Kings of the Gentiles rule over them, but thou shalt not do so.  
Here Lordship and Dominion is plainly forbidden to the Apostles, and darest thou then usurp the same? If thou wilt be a Lord, thou shalt lose thine Apostleship; or if thou wilt be an Apostle, thou shalt lose thy Lordship; for truly thou shalt depart from the one of them. If thou wilt have both, thou shalt lose both, or else think thyself to be of that number, of whom God doth so greatly complain, saying, They have Reigned, but not through me; they are become Princes, and I have not known it. Now if it do suffice to Rule with the Lord, thou hast thy Glory, but not with God; but if we will keep that which is forbidden, let us hear what is said: He that is the Greatest among you, (saith Christ) shall be made as the least; and he which is Highest, shall be as the Minister; and for Example, set a Child in the midst of them, so this then is the true form and institution of the Apostle's Trade. Lordship and Rule is forbidden, Ministration and Services commanded.— Thus far St. Bernard, as cited by Wickliff upon this occasion.   

THE COURANT.  Tory. 
NAY, now all's out— I thought this 'twould come to at last, for D— me if I did not always suspect as much. I ever looked upon Catholics as fine civil Gentlemen, and for their Church, I have a great Veneration, because she is a true Church, and a Mother Church, and their Worship is very glorious and decent. What an absurd thing 'tis to imagine, that ever such Holy Loyal Men as their Priests are, should be guilty of Treason? Yet I did but say a Twelvemonth ago there was no Popish Plot, and a Whiggish Son of a Whore gave me a slap i'th' Face, and threatened me with Newgate, for presuming to give the King and Three Parliaments the Lye. But it should seem Tempora mutantur, I hope e'er long a Man may say, and swear too, That there never was any such Plot at all, with Impunity and without Control.  Truem. 
Prithee, what makes you so merry about the Gills this Morning? Hast thou been at Breakfast with the Painter at Aldersgate on his Whig-Pye, whose Crust was made of Gammer Celier's Meal, and baked in the red hot Oven of Dr. Tantivy's Skull?  Tory. 
No, no, but on a better Dish by half; have you not seen Nat. Thompson's Loyal Intelligence. Numb. 98?  Truem. 
Honest! and Loyal! quoth? If to invent and publish continual Lies and Scandals, be honest; if to abuse Government with false Reports, engage publicly to vindicate Papists in all Cases, divide His Majesty's Protestant Subjects, and in a word, to do all that the Devil can suggest to imbroil the Nation, be to be Loyal; then your Thompson may claim those Titles.  Tory. 
Pshaw! this is only spite, because he there openly tells all the World, That the pretended Popish Plot was nothing in the World but a mere Contrivance of old Dr. Tongue's.  Truem. 
Yes, and he contrived the Gunpowder-Treason too, and brought in the Spaniards in 88 He murdered Sir Edm. Godfrey, [or else he killed himself, as L'Estrange modestly hi●ts in his last Observator.] 'Twas Tongue writ all the Letters from Coleman, and the rest of the folks at St. James', to La Cheese, and the Devil knows who besides. 'Twas Tongue—  Tory. 
Leave your Fooling— young Tongue out of pure Remorse of Conscience will prove it.  Truem. 
Leave your Roguing, and your pitiful ridiculous Shamming; has not this very young Tongue set forth at large how he was at first Trapan'd to suggest that Story against his Father, in a Book printed by Mr. C— in the New Exchange, but, for I know not what reasons, stifled, and never suffered to be published? Has not this young Tongue an hundred and an hundred times, with Tears in his Eyes, bewailed and repent of that unnatural Villainy? Nay, but a fortnight ago he voluntarily declared, That the sense thereof lay so heavy upon him, that if ever he got out of Prison, (where he was like to starve, and had scarce Clothes to cover his Nakedness) he would forthwith Transport himself to the West-Indies; for his shame for that false and wicked Accusation was so great, that he should not be able to walk the Streets. And is this pitiful Tool again furbished up to make a new Attaque? But on the contrary, what if this be only a Contrivance of the Popish Traitors, and their Implement Nat? What if herein he most impudently abuses both old Tongue and young Tongue, and the public? Then no doubt His Majesty's most Honourable Privy-Council, the Judges, and all Inferior Magistrates, and every Protestant Englishman, will think it necessary to punish exemplarily the Villain, that in Print has broached such an horrid Scandal on the Honour, Justice, Prudence, and Safety of the Nation. For what that desperate pragmatic Huszy Celliers published in her Libel, for which she was deservedly Pillory'd, was nothing so mischievous in its Nature and Tendency, as that which Thompson in this Paper does audaciously affirm; for which, if he scape Scot free, it must be by the strength of that Proverb— The Devil helps his Children.   

Printed for Langley Curtis, 1681-2    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, Jan. 13. 1681-2.  Imperante & florente Nequitiâ Virtus non solùm Praemiis caret, sed etiam sceleratorum pedibus Calcatur & supplitia luit. 

The horrible Schism between Popes and Anti-popes', for fifty years together.  
HAving dispatched what we thought necessary to say touching Wickliff, 'tis now time to return to the prosecution of our History of Popes, having left off with Pope Gregory the Eleventh, [See our Third Volume, Numb. 67.] who died Anno Dom. 1378.  
The attentive Reader cannot but have observed in the course of this History, many Schisms in the Papal Chair, that is, several pretenders at one time, each of them bearing himself as the true and only Infallible Head of the Church. But now we come to speak of Schisma omnium gravissimum, The most grievous of all Schisms, as the Jesuit De Bussieres tells it; for it lasted half an hundred years, Pope against Pope, and the States of Europe, and all the Churches of this part of the World, divided, or rather rend and torn asunder, whilst these scuffling Fathers repeal the Acts one of another, and Condemn each others Canons and Ordinances, yea Curse and Excommunicate, and openly pronounce one another to be Antichrist; and all this in Books published, and yet extant concerning that matter. And therefore the Relation of this so famous quarrel, which we shall recite as briefly as the matter will bear, cannot but be well worthy the Reader's considerate notice.  
Gregory being dead, the people of Rome flocked to the Cardinals, pressing them by all means, that they should choose an Italian to succeed him, for if a Frenchman should be Elected, 'twas odds but he would remove the Papal Seat again to Avignion, and then Rome would be undone, St. Peter be dishonoured, devout People leave off their coming in Pilgrimage to his Shrine, and twenty other mischiefs would follow. The Cardinals promised them fairly all should be done to the Glory of God, but were no sooner got into the Conclave, but they were all in a confusion, instead of being assisted with the Holy-Ghost; for there were 14 French Cardinals, who stickled might and main to have one of their number chosen; but then a new Contest happening amongst themselves which should be the Man, and the people abroad crying no French man, no Frenchman, and threatening to cut all their Throats if they did not elect an Italian, partly through fear, and partly in spite to each other, and a little bribing too in the case, they at last chose one Bartholomew, Archbishop of Barry, a Ne●politan, who was then absent, but made haste to Rome, and took upon him the name of urban the Sixth. Theodoric à Nyem, who was his Secretary; l. 1. c. 1. tells us, That before his Popedom, he was a very honest fellow, but Magistratus indicat virum, Preferment strangely altars a Man, and commonly for the worse; for as soon as he was in the Chair, he was as proud as Lucifer, in so much, that when one day Otho Duke of Brunswick, Husband to Joan Queen of Naples, (who immediately on his being chosen, had sent him 40000 Ducats in Gold and Silver to defray his first Expenses) making a Collation for his Holiness, drank to him on his Knees; this rascally Servant of Servants, out of mere Pride, would not for a long time take the Cup out of the hand of so great a Prince kneeling before him, till one of the Cardinals blushing for him, cried, Holy Father, it is time to drink, and then the insolent Pre●ate vouchsafed to accept it.  
But his Pride had quickly a check, if not a fall, for within 3 Months, the French Cardinals requested Leave of him, that because the weather was very hot, they might for change of Air retire to Anagnia, which being granted, they appoint their Rendezvous at Fundi, and to reinforce their Party, wheadle thither three Italian Cardinals, by promise privately made to each of them, That they would make him Pope, alleging, That the Election of urban was not free, but obtained by the Tumults of the people, etc. But at this Consult they chose indeed the Cardinal of Genova by the name of Clement the Seventh. And now▪ 

Arma Armis, & Tela minantia Telis.   

Pope jostles Pope, and Curse at Curses spreads,  
Two Triple-Crowns are got to Loggerheads.   Each of them labours to draw as many Princes and States of Christendom to his obedience as he can. Most of the Italians, all the English, Germans, and Portuguese, acknowledge urban for Pope Canonical, but the Kings of France and Spain were all for Clement, and some were so wise, as not to admit either of them. To strengthen himself, Urban in one day created 26 Cardinals, a jolly Company of Red capped Gentlemen! who were obliged to espouse his Quarrel; otherwise their Honour would be in the Dust, since it was derived from him. He also besieged the Castle of St. Angelo, wherein there was a French Garrison, and took it, sends for Charles, a Noble Hungarian, and gives him the Kingdom of Sicily, and engages him to be his Champion. And because this Charles had no Money, the Pope not only sold to several of the Roman Citizens, the Proprietaries and Rights of many Churches of Rome, to the value of above Fourscore thousand Crowns, but also exposed to sale the Gold and Silver Chalices, Crosses, and other precious Ornaments of the Churches and Monasteries; nay, he made bold with his very Gods, for he melted down many Silver Images of Saints, and coined them into Money, to pay the Soldiers of the said Charles' Army. So little do these Popes themselves make of that bugbear Sacrilege, when their own Ambition is concerned!  
Charles thus encouraged, marches to Naples, and through the Treachery prepared by Pope Vrban, is received into the City, for he had inveigled to his Interest most of the best Families there, by his liberal promotion of them to the Dignity of Cardinals: But Joan the lawful Queen of Sicily (that had been so kind to assist him with Money) seeing him thus most ungratefully, as well as unjustly, invade her Dominions, retired to the New Castle; in order to whose rescue, her Husband Otho Duke of Brunswick, comes and besieges the City; whereupon the Pope's Creature, Charles, counterfeits the Hand and Seal of the said Queen Joan, and sends a Letter as from her to Otho, entreating him to come to her with six only of his dearest and most faithful Friends, to Consult together in so great extremity what was best to be done; Otho suspecting nothing, goes thither by night, accompanied with the Marquis of Montferrat, his Cousin Balthasar, Duke of Brunswick's Brother, Son in Law of the Earl of Fundi, and three Captains, in whom he greatly trusted; but they fall into an Ambuscade prepared for them, who killed the Marquis and the three Captains, took Duke Otho and his Brother, and carried them Prisoners to Charles, who commanded Balthasar's Eyes to be put out in the public Marketplace, where the innocent young King Conradine, by the commandment of Charles the First, had been Beheaded, and kept Otho full 3 years under Custody. Queen Joan, when she heard that her Husband was taken, hoped that in yielding the Castle, which besides was in distress for want of Victuals, she might at least redeem her Life; but he sent her presently Prisoner into a certain Castle of Abruzzo, in the Chapel whereof, as she was kneeling at Prayer before the Altar, by his Command she is strangled by four Hungarian Soldiers. All this was done by the council of Pope Vrban, for his Legate à Latere was the Cardinal of Sangro, who was with Charles during all these Butcheries, and thought he offered to God good Sacrifice, when he had destroyed them that had been faithful to Queen Joan, as well of the Clergy as Laity, either depriving them of their Goods, or deposing them from Ecclesiastical Dignities, without any respect of Age, Condition, or Merit; in so much, that in one day he created 32 new Archbishops and Bishops, and many Abbots, all Neopolitans and Followers of Charles' part. Our Author adds, That he used the Enchantments of a certain Vagabond, who named himself a Knight, and a little after was burned by commandment of Lewis Duke of Anjou, whom he would have deceived.  
Neither was our other Pope, Clement, in the mean while idle; a Man (saith the Author) of a large Conscience, and of great Experience, and very needy, whom Gregory the Eleventh, by reason he could not otherwise maintain his Prodigality, had appointed Legate in the Marca de Ancona and Lombary, more perhaps, that he might by that means have wherewith to live, from the Inhabitants of those Regions, under pretence of his Legation, than for any quiet or safety that he might procure unto them. Nevertheless he was covetous, or rather a greedy Griper, by reason of his Prodigality: For Otho Duke of Brunswick, having taken Verseil and 40 Castles in those parts from Viscount Barnabo, than Commander of Milan, who had delivered them to Gregory, Clement being at that time Legate, sold them all to Barnabo for ready Money, who exercised against them all sorts of Cruelty, and exacted from them the Money he had disbursed to Clement; and being come to the Popedom, he retained still the same humour, granting in fee for a very small yearly Revenue without any difficulty, the Lands and Demesnes of Cathedral Churches and Monasteries, to oblige great Men to his Faction, and giving (saith the Author) large Thongs of other Men's Leather. And when he saw that urban had at his pleasure created a King of A●ulia, he resolved to give him a Competitor: This was Lewis Duke of Anjou, whom he crowned and sent into Italy with an Army of sixty thousand Men.  
Upon which, Vrban thought fit to leave Rome, and to go into the Kingdom of Naples, whom Charles met not far from Aversa, and did unto him the office of a Groom, or Yeoman of his Stirrup, and many Country people came and kissed the said Vrban's Feet; but before they did so, they had thrice kissed the Ground. But yet for all this Compliment, Charles, under colour of showing him the Castle of Aversa, kept the silly Pope prisoner, suspecting some ill Design from his Journey into those parts, and so much the rather, for that he himself had not fulfilled his promise of putting Pregnan the Pope's Nephew (or as some rather thought, Bastard) into possession of the Duchy of Capua. But soon after, at the Entreaties of the Cardinals upon terms, set him at Liberty, and brought him to Naples.  
The beforementioned Pregnan was a notorious Villain, and addicted to all kind of Vices, and yet this Pope was so fond of him, that when his Debaucheries were complained of, he was always wont to cry, He is young, and yet he was then forty years old: Amongst other of his Pranks, he Ravished a Nun of the Order of St. Clare, at which the people being much incensed, he fled to a Church under protection of his Uncle, the King having according to Law convicted him, sentenced him to die; but the Pope interposed, alleging, That he was a superior Lord, in whose presence the King could not punish any Nobleman, without his consent: And so the Criminal for this horrid Act escaped the reach of Justice. Quia sic placuit Papae, (says Theodoric of Neym) because it so pleased the Pope to have it.   

THE COURANT.  Tory. 
WHat says little Harry (as the great Heraclitus calls him)? Does he not Triumph about Friday's work?  Truem. 
Not at all, as I hear of; though if some people might have their will, it would be almost matter of wonder to see Right at any time take place. But still I think, though the Turky-Printer bustled as much as the best Powder-monkey, Extortioner, Soap-Chandler, or Splitter-splutter Suborner in the Pack, yet your Gang had no great cause of boasting, for some of the forlorn White Friars Troops I hear were cut off by the Shoulder-dabbers in their Retreat. But prithee what hast got in thy paw there? Thou art always (like the Observator) sumbling of Papers.  Tory. 
'Tis an odd thing I took up in the Street, and I know not what the Devil to make on't— However, for once I'll read it, just as Parson Whip-spur does his Sermon, which he never perused before he came into the Pulpit.  
The Copy of a Letter from a Roman Catholic in Albania, to a Popish Priest in Albionia.  
May it please your Reverence!  
WHat is every where admired, I joyfully congratulate; the wise and a live Conduct of our Vice Master, who by his unwearied pains and care, hath gained such a Senate as unanimously hath recognised his pretensions; and though never so much a Papist, he shall be so far (they declare) from being opposable, that he must not be questioned, which gives us great confidence (if our Friends could at last procure such a complying Assembly in your parts) we may once again have in prospect the Advancement of the Romish Catholic Religion (though poor Ned, our grand Agitator, were most wretchedly Sacrificed to the Glory of the Design) over this whole Island, without much opposition.  
But we are even now startled (besides the late indignity of burning our Holy Father in effigy) at some Rumours which are spread amongst us, for 'tis averred, the greater assurance we have of the Gentleman's faithful Adherence to his Holinesses Supremacy and the See of Rome, the less hopes we have of his coming to the Imperial Dignity, or getting such a Senate as will bring our holy Enterprise to perfection in your Nation.  
For 'tis diffused as a Maxim, and generally received, That no resolved Papist can be admitted as a lawful King there, according to the Rules of their present Government; They pretend to prove it thus— Every King of Albionia, according to the Law, is to be in all Causes, and over all persons, as well Ecclesiastical as Temporal, Supreme Head and Governor: Therefore no resolved Papist can according to Law there be King, for be that owns the Pope's Supremacy, disclaims his own Supremacy, consequently hath already renounced his Title, and agreed an Act of Exclusion against himself.  
And as for procuring such a Senate by the Laws established, (which are, and have graciously been declared to be our Rule) every Popish Recusant must be questioned, discovered, repressed, and debarred from any Office; and no man is to conceal, maintain, abet, aid, or assist a Popish Recusant, in advancing him to any place of Trust, Authority, or Government; but it shall be construed to signify his consent to overthrow King, Religion, and Government established, in so much, that he shall incur the dang●● and penalty of a Praemunire, if not of Treason: So that it cannot reasonably be supposed, that ever the more considerate part of the Commons can be surprised unwarily to choose such Men, (as lie under the suspicion of the Gild beforementioned, or that have been Abhorrers, Anti-petitioners, or Addressers, against Legal Senates) to be their Representatives in any future Assembly of the States.  
To these galling Objections of the Heretics which obstruct our hopes, I humbly implore of your fatherly Wi●dom some Sal●e and Satisfaction, that so at once we may silence our Adversaries, and confirm our Friends. Thus doing, you may contribute much to the carrying on the holy Design, which hath been, and will be, the Desire and Endeavours of,  
Paradisopol●s, Dec. 5. 1681. Your most obedient Son, etc.  Tory. 
Now would I give a Guinney to have this Priest's Answer; for though I don't understand what this Letter is about, yet I love Replies extremely: For certainly, he that has the last word, must be the wisest Man.  Truem. 
For that very reason, Sir, I tell you— I am Your Servant.   

Printed for Langley Curtis, 1681-2.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, Jan. 20. 1681-2.  Asperius nihil est misero cum surgit in Altum. 

The Cardinal's vote, That if a Pope be negligent or unfit to govern, he may have Curators placed over him. Pope Vrban the Sixth drowns five Cardinals in Sacks. He dies. Boniface the Ninth succeeds him.  
POpe Vrban the Sixth being seemingly reconciled at Naples with his Hector Charles the Titular King of Sicily, did with his precious Nephew, Pregnan, retire to Lucera, (between Naples and Salerno) a place no less pleasant than safe for their persons, where he devoted himself to Sloth, and all kind of sensual Voluptuousness, whilst the Affairs of the Church every day ran to wrack, and the Cardinals were continually alarmed and in danger between the Forces of the said Charles on the one side, and those of Lewis of Anjou (who, we told you, was with a great Army, entered into Italy, on the behalf of the other Pope, called Clement the Seventh); Therefore at the instance of Cardinal Reatino, their Eminencies held a Consult together, where, after a long debate, it was resolved by the opinions of many Doctors— That if a Pope should happen to grow negligent, or be found unfit to govern the the Church, or to be one so self-willed and conceited, as to refuse all wholesome Advice, and thereby brought the Church (St. Peter's Bark) into danger, or were so ungovernable a Coxcomb, That without the counsel of his Cardinals, he would rashly do all things according to his own Fantasy and Lust; that then and in such case it was lawful to substitute by the Election of the Cardinals, some fit Curator or Curators, (Governors or Guardians) by and with whose direction and advice the Pope should be obliged to manage all affairs of moment in the Church.  
This was concluded by the Conclave, as you may see in the History of Theodorie a Nyem, l. 1. c. 24. (whose Testimony is so much the more to be valued, for that he was Secretary to this very Pope.) Now was not this a hopeful most holy Infallible Ghostly Father fit for a Bib and Muckender, that must have Tutors and Curators to direct him? Did these Cardinals (think you) believe, That their Pope was not subject to Error, when they conclude him such a Natural, as to need Managers and Guardians?  
But the truth is, How much a Sot soever he were, he proved too cunning for them, for having smoked their Consult and Design, next time they came (according to Custom) to Compliment him, he seized seven of the most busy of them, and without any colour of Law, presently confiscated all their Estates, and thereby so terrified all the rest, that no man of them durst think any more of the Curatorship. These seven that he had snapped, he with a Cruelty suitable to a Pope, thrust into a miserable Dungeon, and without any respect to their Age or Quality, put them to the Rack, and all manner of Tortures, his gracious Nephew, Pregnan, standing by to see Execution done, and upbraiding them whilst in Torments.  
But King Charles soon after (by reason of some Insolences offered to him by the said Pregnan) coming to besiege urban himself in the said Castle of Lucera, his Impietyship was forced to fly over the Mountains, and with much ado got to Salerno, carrying his Captive-Cardinals under a Guard along with him, and one of them, broken with Tortures, not being able to follow him farther, he commanded his Hangman to knock out his Brains, and left his Body in the Fields without Burial; the other six he dragged with him, (all but Cardinal Adam, a poor Monk, whom he gave to King Richard the Second of England) First to Sicily, and then to Genua, and at last, that he might not be troubled with them any longer, he caused them (saith the Author) all in one Night to be beheaded: But Platina saith, they were sown up in Sacks, and so flung into the Sea, after the manner of punishing Parricides of old, which is probable, since no doubt the Pope would call their Crime Rebellion against their Spiritual Father. But which way soever he disposed of them, all Authors agree, That they were never seen afterwards.  
Lewis King of Hungary dying, the beforementioned Charles his Son was forced to go home thither to settle Affairs, where, by the Treachery of the Queen, he was beheaded, but had left two Sons, Ladislaus and John (Children very young) at Ferrara; whereupon the Pope thirsting after Revenge, and to wreck his Spleen on these two innocent Babes for the Injuries he pretended to have received from their Father, thinking he had a fit opportunity, departs from Genua to Lucca, then to Sena and Perusium, with a desire, as he pretended, to see Naples, but in truth with a design to defeat the young Princes of their Inheritance; but by the prudence and faithfulness of some Counsellors to whose Charge they were left, their Lives and Estates were preserved from his malicious Fury.  
Then he returned to Rome, and made in one day 29 Cardinals, of whom 26 were Neopolitans. In the last year of his Popedom, calling to mind of the vast Gain that the Jubilee had brought to Clement the Sixth, in the year 1350. He would needs (though against all Reason, except only that of private Lucre) abreviate the Term, and have it kept every 30 years, yet so, as that it should begin at Christmas, Anno Dom. 1388. and continue a year Inclusive.  
But though he had laid his Bait for Money, yet he did not live to see the Fish caught; for being bruised by a fall of his Mule as he was riding to Perusium, he was carried to Rome, where after few days he died. Paucis admodùm utpote hominis Rustici & inexorabilis flentibus. Hujus autem Sepulchrum adhuc visitur cum Epitaphio satis Rustico & inepto. Very few (says Platina) lamenting his Death, for he was a clownish Fellow, and inexorable. His Tomb is seen to this day with a very Rustical and foolish Epitaph.  
And there's an end of one of our Popes, and if he were (as Roman Historians bear us in the hand) the Right and most Legitimate of the two, we may very well say, Bad was the best; for amongst other of his meritorious Feats he caused a Book to be written by one John de Therano his Chamberlain, the beginning whereof is, Give unto Caesar the things that are Caesar' s, and to God the things that are God's; wherein he affirms, That these words of our Saviour have place only for a time, namely, until his Ascension, but afterwards they were out of Date, and of no force, seeing that himself saith, John 12. When I shall be taken up, I will draw all Men after me, that is, [Pray mark the Wit and Divinity of the Interpretation] All Kings and Kingdoms shall be under the Empire of the Pope, etc. Likewise John the Ligni wrote a Book in favour of this Pope Vrban against his Rival Clement; as on the other side, the Abbot of St. Vast wrote one for Clement against Vrban, wherein they call each Pope, Heretic, Schismatic, Tyrant, Thief, wicked sour of Sedition, Son of Belial, and 'tis believed they were not either of them much mistaken.  
Pope Vrban (you have heard) left the hopeful Crop of his intended Jubilee to be reaped by his Successor, who was one Peter de Thomacellis, a Neapolitan, who was called Boniface the Ninth; Ignorant he was (saith our oft-quoted Author Theodoric a Nyem, l. 2. c. 6.) of writing and singing, and so unfit for Administration of the Affairs of the Court of Rome, that whilst he lived, he hardly understood the Propositions made before him by the Advocates in Consistory, in so much, that in his time, Inscitia ferè venalis fuit in ipsa Curiâ Ignorance was almost buyable (as a main step to preferment) in the Roman Court. Yet in all kind of Simony, so far he excelled all his Predecessors, that not one Cardinal or Bishop was promoted, without extorting great Sums of Money from them. And indeed such an unreasonable Griper had Vrban before found him, (who only for his Personage and goodly Stature, had from a Vagabond Clerk preferred him to be a Cardinal) That he, for mere shame, was about to degrade him, if he had not been prevented by Death.  
Of this godly Gentleman's Invention (as some Author's report) were the payments to the Pope, called Annates; concerning which, it may not be wide of our mark to inform the vulgar Reader, what by that word is understood.  
Annates (derived from Annus, a year) are no other than (Primitiae) the first Fruits, or profits of every Spiritual Living for one year, to be paid by the Parson that is invested in it, at his first entrance thereupon; and near of Kin hereunto are Decimae, Tenths, (take it in a strict sense) viz. The Tenth part of the first Fruits, or of one years' value of all Spiritual Livings, and these were anciently paid to the Popes, not only in England, but throughout the Western parts of Christendom; for the Pope as Pastor pastorum, claimed Decimas decimarum, and that Jure divino too, (though never thought of till about, or some small time before, this year 1399.) by Example (forsooth!) of the Jewish Highpriest, who (Numb. 18. 16.) was to have Tenths from the Levites.  
But though Jure Divino (as in many other cases of Clergy-cheats) were the Gloss, yet Interest was the Text; for Polydere Virgil (one of the Pope's own Publicans, or Peter-pences Collectors) is not shy to insinuate, l. 8. c. 2. (though he refers them to a more ancient Original) That the first Rise of them was for the maintenance of the Pope's Grandeur, and that this Income was one of the fairest Flowers in the Triple Crown: But when once the payment of them had continued some competent time, it was politicly done upon any questioning of the Right to refer them to a Divine Original, which was sure to satisfy such, as used (in those times) to take the Pope's bare word for far greater matters.  
Yet the payment of these, with others, so much impoverished the Kingdom of England, (for we are willing to sum up all here that we have to say, occasionally on this matter) that notwithstanding such Allegation of Divine Right, the ancient Kings of England made no scruple sometimes to forbid the payment of them; as King Edward the Third once discharged the Pope's Nuncio from Collecting the first Fruits, etc. and many Prohibitions were granted against the Pope's Collectors, on Complaints made by the aggrieved Commons in Parliament, as appears in my Lord Coke's Jurisdiction of Courts, c. 14. and several Statutes, where it is termed once an horrible Mischief, and damnable Custom; and another time 'tis called a very Novelty; see the Acts, 2. H. 4. c. 1. and 1. R. 2.  
But so subtle was the Court of Rome, that when sometimes the Kingdom complained of these Burdens, and withal, the Kings in Exigencies pressed for aids from their Subjects, they would in a frolic of Bounty yield or assign the First-Fruits, etc. for a certain time (a year or more) to the King, whereby they both inur'd the People to the payment, and the Prince to the continuance of it.  
But in the 26 th' of Henry the Eighth, they were given to the King and his Heirs and Successors for ever; and in the 32 d of his Reign, a particular Court was erected for recovering them, which being dissolved in the first of Queen Mary, the thing was revived again by 1. Eliz. c. 4. but the Court not restored, only the First-Fruits were ordered to be within the Rule and Adjustment of the Exchequer, and a new Officer, viz. A Remembrancer erected of the First-Fruits and Tenths of the Clergy, who both taketh all Compositions for them, and maketh out Process against such as make default in payment. So that every Spiritual person must pay, or secure by Bond, his First-Fruits, before his actual possession of his Benefices, which Bond is of like force with a Statute-Staple.  
The mode of Composition now, is for the Parson with Sureties to enter into four Bonds, each conditioned for payment of the fourth part of the First Fruits, (according to the rate of his Living, as it was Taxed, anno 26. H. 8. (for that's the Standard) which is called, being so much in the King's Books, but yet with a deduction of Tenths) the first Bond payable at half a years end, the second at a Twelve months' end, the third at a year and half's end, and the last at the expiration of two years.  
This we thought fit to add, out of the Respect we have to the young Clergy that are hankering after Benefices, to whom this Discourse at least (whatever our other Writings (through sinister Informations) may be) will probably prove not unacceptable.   

The COURANT.  Trueman [Solus.] 
NOw shan't I see my old Correspondent, Tory; for he was drunk last night at the Queen's Head with toping Confusions to the City Charter: But no matter— here's Ben. Tooks Goblin, Heraclitus, will do as well. He dashes through thick and thin, and flings dirt on as good Scarlet as any i'th' City. Alas poor fool! Their Reputations Crystal, none of the filth will stick, but Reverts to your own face, and will (one day) infallibly sink the pitiful and already Crazy Shipp 'tis squirted from. However by this the World may take notice, what respect the Tories pay to Authority, if their Magistrates don't humour them, presently they'll affront them to their faces, Hiss, Revile, slander and Libel them. Having been thus saucy to his Superiors, 'tis no news if he snarl at the Courantier, who, he says, is much unacquainted with Guinnies; poor heart? I'm sorry for't, but the truth is, he has no Faction nor party to Bribe or Encourage him; nothing but God and the King, Truth and a good Conscience to protect and support him; and so long, he sings (as to the Guinnies) Nec habeo, nec Careo, Nec Curo; let Pimps and flatterers and L'Estranges, boast their hundreds of Guinnies sent 'em from the Devil knows who— He has enough, in being Honest. Yet sure the Milk and Butter and Cheese was the conceit of some Hunger-starved Curate of the Club, that lives on small Tyths, and is fain to make shift with such, Commons when every Monday morning he Trudges from near Dartford to London. Popish not still drudges on, but of late more bare faced; what abundance of little Tricks have his managers been trying, to raise some pretence of slur in Dr. Oatses Evidence, but I know not whether with more malice or folly? Is not yesterday Shame a rare one, Mr. Oats swore He was Informed, Parson eliot was Circumcised, yet upon a Commission of Inspection (a nice business I'll promise ye) It appears— Nat says, that the man's twig of Life has all its apurtenances; well, but does it follow that the Doctor might not be Informed otherwise? Away you ridiculous Scoundrels!— I'th' next place, Godfry's Murder (O that's a bone in some people's throats) must be represented uncertain; prithee, dear not? tell us (if thou darest) in thy next the inquisitive Gentleman of Sarum's true name, I'll warrant he's as good a Protestant as thyself.  
And now Enter Observator, who fiddles to the old Tune, For in earnest, the fellow has not Composed above one sheet (bating his Translations) these 20 years, though he has blurred ten thousand Ream of Paper. He's much troubled, that Mrs. Joan should be questioned, and to bring in the Chat, tells two or three notorious Lies, in a breath, viz. That Care was Cited (as he call it) to Guild-Hall, that Janeway desired Joan might be sent for, etc. which is all utterly false. But above all, where is Roger's Wit or Modesty to Revive a sluttish story little to the Credit of the Parties Concerned. But since you now twice together have Raked it up— I tell thee Roger once for all, that the debauch in the Church you mention was favourably told in Janeway's Mercury, and there are better men than you or I, that are or may be satisfied of the Truth on't. Nor was it first Published for any such base end as you maliciously suggest, but only to the Intent; that the Actors might be brought to just Punishment. For not a few good Churchmen think those Swine deserved to be Cast out of the Sacred Temple which they had so vilely profaned, more than (or as much at least as) the 5 honest Protestants that were given to the Devil another's day near Ludgate, for not receiving the Sacrament at Easter; when they made it appear before, that they have since received it (and by the Doctors leave too) according to the form of the Established Church of England.— But why may not we have a Query or two as well as Heraclitus?  
1. Q. Whether the Churchwarden that first presents men on his Oath for not coming to Church, and afterwards Acknowledges to one of them before 4 Witnesses, That for his part, he did not know but he (one of the defendants) did use to come to Church, etc. have not a pretty Implicit vein of swearing?  
2. Q. Whether a Parson's Wife, that when her Husband came to his Lodging at 12 a Clock on a Sunday Night, and told her he must go out a Hunting next morning? Swore twice, by God he should not go, may not for all that be a good daughter of the Church; Or whether her Husband be not thereby barred from all hopes of a Bishopric by that old Canon, 1 Tim. 3. 4. because he can rule his Wife no better.   

Printed for Langley Curtis, 1681-2.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, Jan. 27. 1681-2.  — Depravant publica Jura, Justitiámque fugant, Diuûm nil verba verentes. 

Pope Boniface makes the people of Rome entirely his Vassals, sets up another Jubilee (besides that Ordained by Urban, Anno 1388.) in the Year 1400. Complaints of his horrid Covetuousness.  
POpe Boniface the Ninth (whose Life we are at present concerned with) came to the Chair, in the Year One thousand three hundred eighty nine. Platina says, He was then but Thirty years old: (But Onuphrius Snibs him for that Error, and affirms, He was five and forty,) and highly commends him for his Continency, etc. But how well he deserved those Praises, you will by and by be better enabled to Judge. Of his Ambition, and Tyranny the same Author in the very next words gives us an Instance, Primus Populi Romani vim Omnem in Pontificem transtulerit Creatis suo nutu Magistratibus omnibus, etc. He was the first that transferred all the Power of the People of Rome unto the Popes, Creating all their Magistrates at his pleasure; It seems before, though the Popes bore a great sway amongst them, yet the Citizens retained some part of their Ancient Liberty, and Elected their own Officers, which made several of the Popes not endure to keep their Residence there. But this bonny Boniface taking the advantage of the Feuds and Disorders amongst them, and by the means of a Jubilee, which they Courted him to hold in their City, as you shall hear presently, ordered matters so cunningly, that he got to himself alone the Domination In Al●o & Basso, (As Feudal Lawyers speak) in High and Low; or, absolutely in All and over All: So that henceforth, the Pope must be Dominus Fac totum, Chief Master of Misrule, and becomes (forsooth) a Temporal Prince, and from hence our small Hucksters for Popery, little disguised Factors of Rome's Braided Wares, such as L'Estrange, etc. draw their Argument. O! you must not call the Pope, the Antichrist, Man of Sin, etc. (which are Titles the Spirit of God in Holy Scripture invests him with,) but you must (blasphemously) call him his Holiness, and the Western Patriarch, and give him Complimental Language and terms of Respect, For he is a Civil Prince: Thus you must first Reverence a Traitor, a Rebel, an Usurper and a Murderer, as a Lawful Sovereign in Civils, and Honour a Blasphemous Villain, and Enemy to Christ, not only as a true Christian Bishop, but a Patriarch too, and Metropolitan of all the Western Churches. And having got you so far, 'twill be no difficult matter to persuade you to alter this Reverence to Adoration, and make you believe, he has as much Right in Spirituals as in Temporals, and as good a Jurisdiction over all the other Churches in the World, as over those of these Western Kingdoms, and then the Business is done, and you will quickly prove as errand a Batt-blind bigoted Papist as any in Spain.  
To maintain his ill-acquired Sovereignty, he grievously fleeced the Clergy with Subsidies and Exactions; But to make them part of amends, gave them leave to Extort what they could from the Laiety; He likewise Re-edified the Castle of St. Angelo, and the Capitol, and therein placed a Garrison, and Fortified the Bridges over the Tiber, the more to keep the people in Awe and Subjection.  
You heard before how his Predecessor Vrban had for Lucre-sake Anticipated the Jubilee, and appointed it to be kept almost Twelve years before it came in Course; but the said urban dying, Boniface so far approved thereof as to let it go on, and take the Money that accrued thereby, amounting to a vast Sum▪ But Ten years after, when the year 1400. began to approach, (which was the year on which the Jubilee should customarily be kept, as being the Fiftieth year,) He pretended, that what urban did was Irregular; and therefore he must have it solemnly kept according to the Original Institution: so here were two Jubilees held in a dozen years' space.  
But a little before the beginning of the said year, Boniface subtly removes to Assize, pretending to stay there for a considerable time; this Alarmed the Romans, fearing least by reason of his absence whose Business it was to give the Blessing, the great Jubilee would not be kept at Rome, or at least not so much frequented, and so they should lose the profit of the Solemnity: whereupon, they very humbly Petition him to return to the Mother-City. But he had another Game to play, and therefore they more Entreat, the more Coy he seems, and upbraids them with their Disrespectful Carriage, and expresses much Aversion to the City; particularly he Charges them with that they had refused to take Senators at his Nomination, and that of their own humour they had appointed certain Magistrates called Conservers of the Chamber, who were insufficient men, and had suffered the Banderesii (a Faction not favouring the Pope) to have their will in all things, etc. So that at last to please him, and get the Jubilee at their Town, the Romans were glad not only to Banish the Banderesii and take such an one for their Senator (which Office in those days appears to have been somewhat like that of our London Majors) as Boniface appointed, but likewise to give the Pope a great sum of Money, which making all friends, he comes to Rome, and thence forwards Ruled them at his Arbitrary pleasure as aforesaid.  
We are Arrived at the Year 1400. and the Great Jubilee is Proclaimed, Quo innumera ferè hominum multitudo ad Urbem Religionis causâ venerat. Whereupon a multitude of People almost Innumerable flock to the City on the Account of Religion and Devotion, saith Platina. But Theodorica Nyem l. 1. ca 68 Tells us more at large, That innumerable Strangers out of divers Provinces and Kingdoms came thither, and exceeding rich Offerings were presented to the Churches of the City and Shrines of Saints, the greater part of which came to the hands of Boniface and others that were his Creatures; and yet the insatiate Wretch, not Content with these voluntary Presents, although they amounted to an incredible Sum, yet (being himself a bottomless Gulf, and in Covetousness, none like him,) sent his Money-Hucksters, or petty Chapmen abroad into divers Kingdoms to sell Indulgences to any that would give as much for them as it would cost them to go to Rome to fetch them. The cunning Extortioners choosed simple and Barbarous People of vast Sums of Money, so that by this Spiritual Pedlery they sometimes brought away clear out of one Kingdom or Province more than an hundred thousand Crowns, for they would undertake to forgive all Sins to all Men that would pay them, and that too barely on Confession, without imposing any Penance; for money they Dispensed with all Irregularities, saying, they had all the Power so to do, that Christ had given to Peter of binding and losing on Earth; and by this means these Chapmen being well fatted, returned back to Rome with many fair Horses, and loaden with Treasures, and gave an Account of all their Collections to Boniface, wherein he was so exact and severe, that if he detected any fraud or concealment, he punished it with Death. Thus far Theodoric.— Nay Platina himself relates, That in this Pope's time, plenary Indulgences were every where sold so cheap, that the Authority of the Keys and Apostolical Letters grew Contemptible; and that Boniface Indulging too much his kindred, [perhaps from hence we may date the mischiefs of the Nepotismo] many Simoniacal Acts were Committed. And (for a third Evidence) Crantzius, l. 11. ca 10 and 12. testifies, That under his Popedom were made many and frequent Translations of Bishops, a super-abundance of such kind of Indulgences as were never so much as heard of before; and what he easily granted, he as slightly revoked, causing himself to be generally ill spoken of throughout all Christendom, as one never satisfied with Gold.  
How sad and calamitous the face of these times was, Froissard the Historian Vol. 3. Ca 24. will inform us,— Men (saith he) will in future Ages wonder by what means the Church could fall into such troubles, and be bewildered in them so long: but sure this was a wound Inflicted by the Almighty to admonish the Clergy in what excess and superfluity they lived. But none took notice of these Divine warnings, being all blindde with Pride and Arrogancy, each man striving to be equal, or superior to another, so that all things daily became worse and worse, etc.  
It was about this time, that Tamburlaine who had Conquered the Turks, and carried about in Triumph their Emperor Bajazet in an Iron Cage, departed this Life, thereby leaving the Armenians, Persians, Egyptians, Assyrians, and other Paynim Nations without an Head, whereby a great and easy door of Advantage was opened to the Christian● to have recovered the (long and dear-sought) Possession of the Holy Land, had not the Pope instead of a Common Good, rather consulted his own private Interest and that of advancing his beggarly Kindred.  
For not regarding that glorious Enterprise, he fell to persecuting a certain sort of People, who from their Habit, were called the Albi, or White ists; concerning whom, Platina thus tells the Story,— Ex Alpibus descendisse, etc. In this Pope's time, as I have heard from my Father who saw the very man, there came down from the Alps into Italy, the year before the Jubilee, a certain Priest attended with a great Multitude of folks; and he being arrayed with white Cloth, did show both in his words and behaviour so much modesty, that by all he was reputed a Saint. In Italy he found or made a world of Proselytes of each Sex; who being clothed with white Linen without any distinction whether Men or Women, Clowns or Citizens, Freemen or Slaves, marched about the Countty, and like Beasts, where Night over-took them, there in the open fields they took their natural Repose. In the Villages they publicly eat together, bringing forth their Victuals as to a sacred Feast; the before mentioned Priest in the Head of them carried the Crucifix, which he said wept for the Sins of Men, and as often as that happened, all the Company fell a mourning and lamenting, and begging pardon of God: when they marched or stood still, they Sung the Praises of the Blessed Virgin, in Hymns of their own, aptly Composed for that purpose.  
Thus they strouled along through ●truria, Pisa, and other Parts, the opinion of their Sanctity continually increasing, and not only surprising the ignorant and credulous Rabble, but also drawing in Princes and Bishops to admire them, and favour their Proceedings; at last being wearied with Rambling his Gang made an halt at Viterbium, but gave out, That he would go on to Rome to visit the Sacred Places and Bodies of Saints. But Boniface was jealous that this superstitious Pilgrim intended to play him a trick, and had a Design to make himself Pope, having such a vast Crew following at his heels, and altogether at his Devotion; and therefore clandestinely sends some Troops of Soldiers, who unexpectedly surprised our devout vagrant, brought him to Rome, and there (for aught we find) he was put to Death. Platina himself half blushes at his Execution, and can scarce refrain telling us, That he fell a Sacrifice merely to the Pope's Envy and Jealousy: and adds, that immediately after followed a dismal Plague or mighty Mortality at Rome.  
Boniface died in the Fifteenth year of his Popedom, Annoque Dom. 1404. But in the mean time his Rival the Antipope, Clement at Avignon in France, departing this Life, Peter de Luna a Spaniard was by that Faction Elected Pope by the name of Benedict the Thirteenth.   

The COURANT.  Tory. 
'tWas a Bill' I'll assure you on a Goldsmith for a Hundred Guinnies.  Truem. 
Guinnies, or Pistoles? I have heard some of those Gentlemen deal much in French Commodities for all the Statute.  Tory. 
No, no, Guinnies was the word, I could tell you the Compliments that passed, the very names of the Club, and the Healths that were Huzza'd.  Truem. 
Well, but what ails Rabbi L'Estrange to be so furious (all on a sudden) against young Tonge, and anticipate his Observa-Tory day, and kick and wince and bounce and drivel as if he were possessed?  Tory. 
O Sir! you must note our old Granny Lane, and friend Hodge (Captain Ely's Bail-procurer,) and bloody Natt. etc. lately renewed their Acquaintance with Mr. Tonge, and endeavoured a fresh Intrigue of the old stamp; but finding upon Recollection, that he would not Correspond further with th●m, and fearing all their Roguery would come out, the Reverend Clergy-guide sound himself obliged to cry Whore first, and so forcing (as he used to do) his poor Printers to Case it away on Sunday for Expedition, out dropped Mondays Observator; don't you know the Policy of prevention?  Truem. 
Yet methinks it plainly appears, L'Estrange holds Correspondence not only with the What-dyee call't Court, and the pelting Parson, and Natt. Thompson, but with Mrs. Lane, and the open Papists too, else how came he by all those vouchers he Cites?  Tory. 
No matter for that, Tros Rutilusve, Papist or Devil, as long as 'tis under pretence of serving the Church of England.— But don't you see how he Claws off, The Letter of the old Common Council-man to the New one?  Truem. 
Spiders turn all things to poison; he talks there, of a Common practice of Canvasing to make an Interest, sure he means the Cats-turd● Merchant's Printing of Bills to beg Votes for Common Council-men.  Tory. 
Out, away! we never tax our Friends, for to us that call ourselves the Loyal, Libelling and affronting Magistrates and every thing is Lawful. But if the whigs do never so modestly assert just Rights, 'tis exposing the Government, fomenting of Discords, a scandal to the Church, and the Devil and all.— But still I think he has justified Parson Pelling to purpose.  Truem. 
Yes, and much to his Honour that he has such a Champion; for wherever he had that Account, it will be proved to the Observators teeth and the Parsons too, that there are several Gross notorious Lies in't: besides, that it may be Scandalous as well as False; he falls foul on a Reverend Divine (no way inferior to his Client, for learning, Soundness of Doctrine, Holiness of Life, or just Conformity;) who he says, sits on his Breech at the Gloria Patri, (observe how the Fellows fingers itch after Latin Service) the Creed, etc. Now suppose this had been true, 'tis as true, That Mr. Pelling Counter-marches with his Second Service to the Altar, practices bowing to the Altar, teaches his Flock to respond in reading the Psalms, etc. contrary to express Law— Jam sunt ergo pares.— One it seems is an Under doer, and the other an Over-doer.  Tory. 
But these Excommunicati were Sinners of a long standing—  Treum. 
Goodly! goodly! and what a Saint is he that says it!— I knew a fellow lived most scandalously several years about Puddle-dock as Stallion to an Old Lady, and another whose common Conversation is interlarded with horrid Oaths and Execrations, yet I never heard either of them were ever Presented or Excommunicated.  Tory. 
Pish, those are Venial Sins, nothing so heinous as not paying the Parson his Easter-Offerings.— Did you ever hear of the man that first Whored the Mother, and then made the Daughter an honest Woman by Marrying her?  Truem. 
No, but I knew a Popish Blade in Holbourn, that for almost Twenty years together never came at any Protestant Church or Sacrament at all, yet so far from being questioned, that he is reputed not only a special Member, but a main Pillar of the Church— But now le's go to Queries.  
1. Whether the Parson that accused his Neighbour and Brother Minister of the Church of England for not Christening with the Cross when it was altogether a ●ye, might not deserve Excommunication on that Authentic Canon— Thou shalt not bear false-witness, etc.  
2. If a Parson when he comes from Reading over a Sermon shall say, He thanks God his Drudgery for that Week is over. Whether such a one can be supposed to make the Gospel his delight, or be likely to Preach in season and out of season?  
3. Whether Paul would ever have Excommunicated any Christian, because he received the Sacrament of Barnabas, and not of himself?  
4. Whether it might not be as Lawful and satisfactory for these Gentlemen Excommunicated by Mr. Pelling, to receive the Sacrament of another Minister in the same Diocese, as for Roger L'Estrange to Receive it in another Nation at the Hague, when he fled from Justice, and (for all his vapour of being so good a Church-babe● cannot make it appear, he had for many years, (if ever) received it before?  Tory. 
Hold your prating! else I●le say to you, as our Churchwarden did last Sunday to the Constable— Come away to Church, or I'll Excommunicate you.   

Printed for Langley Curtis, 1681-2    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, Feb. 3. 1681-2.  Vt nemo doceat Fraudis & Scelerum vias Papatus docebit.— 

The wickedness of Pope Innocent the Seventh, and Gregory the Twelfth. The horrid Perjury of the latter. Three Popes at once, and the Scuffles between them. The wickedness of Pope John the Twenty fourth. An Owl disturbs a whole Council.  
TO Boniface the Ninth, succeeded at Rome (for you may please to remember, there was another Chair, and another Succession, all this while in France) Pope Innocent the Seventh. Concerning which Gentleman, Platina gives this account— Dum adhuc Cardinalis esset Carpere negligentiam, etc. Whilst he was but a Cardinal, he used always to be taxing the former Popes of their Negligence and Cowardice, affirming, That it was through means of their sloth, that this terrible Schism of the Church of Rome was not long ere this removed and extinct; but as soon as he had once got the Popedom himself, he followed those very Courses which he blamed in urban and Boniface, and was so far from doing that which before he so much applauded, that he hated any that durst mention it to him. His Government was insolent, cruel, and tumultuous; the Inhabitants of Rome Addressing to him one time, That their Liberties might be restored, and the Garrisons in the Capitol, etc. removed, and that he would use some Endeavours for taking away the beforementioned Schism in the Church, and join with the French King, who offered his assistance towards so good a Work; the proud Pope was not only deaf to their just Petitions, but sent Eleven of the principal Citizen's Prisoners to his Nephew Lewis, who murdered them, and caused their dead Bodies to be flung out at the Windows.  
Enraged with these Tyrannous Barbarities, the people of Rome take Arms, and call in Ladislaus King of Apulia, to their a●d, resolving to be revenged on the said Lewis; but he with the Pope flies to Viterbium, where having in some time raised considerable Forces, they send them against Rome; whereupon fearing greater mischiefs, they are content to receive the Pope, and invite him back to the City, who then created several Cardinals to strengthen his Party, and made his butcherly Nephew Lewis, Marquess of Pisa, and Prince of Firma. And soon after he himself died in the second year of his Papacy.  
But some time before his decease, the Dukes of Berry, Burgundy, and Orleans, (a Triumvirate which at that time, by reason of the King's indisposition, did govern the Kingdom of France) went all of them to Pietro di Luna, (who we told you took upon him the name of Benedict the 13 th', and Popped it at Avignion) beseeching him to rectify this disorder, that the Church might no longer appear as a Monster with a pair of Heads, and people not know which to obey as Chief Pastor, and therefore were importunate with him to renounce the Papacy, urging that nothing could be more glorious than an abandoning his private Interest for the advantage of the public: And the rather was this to be expected from him, since at his Election he had promised to lay down, whensoever things should be adjusted with Rome. In order to which, he assured him, That that Pope which should be made in Rome after Innocent, should do the like; every one concluding, That if those Favourites (one of France, and t'other of Italy) were but once dispossessed of the Keys, which they both exercised at that time, (though sure one of their Keys at least must needs be but a Picklock) and a third indifferent person chosen, he would every where be acknowledged the certain and undoubted Pope.  
Benedict gave them the hearing, but gravely answered, That he (alas good Man!) valued not the honour, and was weary of the trouble, but could not, without offending God, consent to the Proposals, for renouncing the Church, and abandoning the Flock of Christ, which by the common consent of so many good and worthy Electors, was committed to his cure and custody, and was unwilling to bring a thing into question, which he had so legally obtained. But as for what respected the removal of the Schism, and restoring Concord to the Church, there was nothing which he more passionately desired; and he would condescend to any Assembly or Council for the debating or settling thereof, provided in a secure place in which every one might speak his mind freely: For his own part he declared, and swore to it too, That in case the Schism could not be taken away by any other means, he would Renounce, upon condition the other at Rome would do the same, for otherwise it would be to no purpose to solicit it.  
The three Princes were not so unbiased as not to see through Benedict's Veil of Hypocrisy, and how loath he was to quit the Chair; and he on the other side apprehending, lest they should make use of more powerful Arguments of Force to oblige him to comply with their Requests, fortified himself in his Palace, and was besieged there for five or six Months, till being weary of so close and tedious a Confinement, he embarked on certain Galleys on the Rhosn, and so escaped into Catalonia, which was his own Country: And indeed many suppose the beforementioned Princes were instigated by the French Cardinals to get him removed chiefly for that reason, because he was a Catalonian, not a Frenchman, and that they might bring in one of their own Countrymen to succeed him.  
Upon the death of Innocent, which happened in November, 1406. the Italian and other Cardinals which were at Rome, entered into the Conclave, and all solemnly swore upon the Holy Evangelists, which their Dean held in his hand, That every of them respectively would, if he were chosen, renounce the Papacy, provided the French or Catalonian Antipope renounced his Anti papacy first. This was done to satisfy the French, who having brought up a custom of Pope-making, according to their own mode, it seemed an unsurmountable difficulty to bring them out of it, with Reputation, unless the Italians would thus meet them half way. At last in the Conclave at Rome, Angelo Corraro a Venetian, and Cardinal of St. Mark, was chosen, and assumed the name of Gregory the 12 th'. And to make (as they thought) sure work, before he came out of the Conclave, they made him promise in Writing under the hand of a Public Notary, and also gave him his Oath, to perform the forementioned Condition.  
But (see the Faith of Pope's!) no sooner was he settled in his Pontificial Gears, but he found too much sweetness in the place to leave it so easily; and indeed in this matter only, his Brother Antipope were well agreed, for he too, notwithstanding his said solemn Promise, did not care for leaving the Seat of Infallibility, and so each of them shuffled and cut about the place of Congress, and whatever Town was named, the other side wanted not Objections, and so no Agreement was like to succeed. Whereupon the Cardinals finding themselves shamm'd, declared against them both as Faith breakers, and unfit for the Holy Chair. And now the Cardinals of the French Faction resolved to abandon Benedict, and the Italians, Gregory; and to get another indifferently chosen. In order hereunto, the Cardinals both of Avignion and Rome met at Pisa, and by common consent Deprive both Gregory and Benedict, all the Nations (except Catalonia and the Scots, and some few petty Princes) concurring with them therein; and having so done, they proceed to elect a new Pope, and make choice of Peter Philargo a Friar Minor, and Archbishop of Milan, who took upon him the name of Alexander the Fifth, who was wont to say, he had been a rich Bishop, a poor Cardinal, and a beggarly Pope.  
But for all this Decree of the folks at Pisa, the two old ones would still be Popes, alleging, That the Convention at Pisa, was neither a free nor a general Council, and that Matters were not there fairly and Canonically Transacted, and therefore they would not abide by their doings, but would appeal to a general Council: And to secure themselves, Gregory fled towards Romagna, and stayed some time at Rimini, where he was magnificently entertained; And as for Benedict, he having held a Conventicle in the City of Perpignan by the intervention of his own Friends, retires into the Castle of Panischola.  
So that now we had no less than three Popes all in view, and at the same instant, for still the condemned Popes desisted not from exercising their Papal and Ecclesiastical Functions; they consecrated Bishops, and created Cardinals, and particularly Gabriel Condolmero, who was afterwards Pope by the name of Eugenius the Fourth, was by Gregory made Cardinal at Lucca. Now if a Succession from right and lawful Popes and Bishops be necessary, it must be granted, That if the Roman Church is not such, but miserably interrupted, vitiated, and confounded by these Popes, of whom no Man can say which was the Right, and yet their several Ordinations passed in the crowd, and multiplied no doubt in time into many thousand Descendants, deriving Episcopacy and Priesthood from this corrupt Fountain, which seem indeed (according to the Notions which these Men advance at another time) to be but so many Nullities: And yet where is there any Bishop or Priest in all Italy or France that is Infallibly sure, that he himself holds not by the same cracked Title?  
But to return to the Story— Alexander (saith Theodoric a Nyem) was one that loved to live delicately, and to drink strong Wines; he was wholly ruled by Balthasar Cossa Cardinal Deacon (the most profligate Villain that one shall read of) who succeeded him by the name of John the 24 th'. (or as some reckon, the 23 d) The said Alexander died when he had held the Chair 8 or 9 Months, and Baptista Panaetius of Ferrara, a Cardinal, in his 56 th' Sermon, tells us, That the said Balthasar caused him to be poisoned by Marsilius de Parma his Physician, bribed thereunto with a vast sum of Money, on purpose that he himself might follow him in his Papacy.  
And how the said Balthasar got it at last, as to the manner, is very pleasant; for as soon as Alexander was dead, being at Bononia, and having by his former Administration got the chief Power into his hands, he commanded the Cardinals to Elect a Pope such as he might approve of; and they offered several to him, of whom he thought none fit enough: At last they requested plainly to show who he was for? Give me (than saith he) the Cloak of St. Peter, (a Garment which they fling upon the new elected Pope) and I will give it to him that shall be Pope: Which being done, he put it on his own shoulders, and said, Papa ego sum, It is I am Pope; and was as good as his word: For though several of the Cardinals muttered and grumbled, yet none durst oppose him. This Prank of his is credibly related by Johannes Stella, in his Book De Pontificibus.  
To fix himself firm in his Seat, he courts Sigismond King of Hungary, and gets him elected Emperor, and summons a Council at Rome, where a very odd accident fell out, which Nicholas Clemangis Archdeacon of Bayeux, a Man famous in those times, delivers as follows— At the first meeting of the Council, Mass being said after the accustomed manner to invocate the Holy Ghost, no sooner was the Council sat, and Balthasar himself in a Chair provided for him higher than the rest, but bowelled a dreadful ill-favoured Screechowl, the presage (they say) of Calamity, with an horrible voice flew over their heads, and seated herself upon the middle Beam of the Church, with her Eyes directly fixed upon the Pope. Behold, said some of the lewd Italian wits, the Spirit in the form of an Owl! Balthazar the Pope himself seeing how she glared at him, at first blushed for shame, than began to sweat, and by and by in confusion broke up the Council. And at the second Session she was there again in the same manner, and the Pope would have driven her away by noise and clamours, but she would not stir, till assaulting her with Pikes and Staves; having received several blows, she fell down dead before them all.   

THE COURANT.  Tory. 
BUT don't you perceive by the last Observator, that old Roger has a Month's mind to stand, next Election, one of the Candidates for his n'own Country of Norfolk, when it shall please God and the King to bless us with a Parliament?  Truem. 
No truly; for though the doting fellow talks a little freakishly, yet we understand true English Norfolk Dumplings as well as himself, and are satisfied, That the generality of Freeholders', not only there, but throughout the Nation too, are (to use his own phrase) more clarified in their Understandings, than to choose either Knaves or Beggars. Besides, that Gentleman has the same Antipathy to Parliaments, as some folks have to Cats, he sweats, and swoons, and is ready to run away at the sight or very smell on't. Nor has he any reason to ambition a place in an Assembly, which he has so grossly and impudently abused, That when ever They meet, he knows his Ears will not be able to make Atonement for the petulancy of his Tongue, and the French Itch of his Fingers. 'Tis true, he has already dubbed himself a Body Politic, sometimes his own silly self is (forsooth!) the Government, sometimes the Church; and in his own conceit makes as great a Figure in the World for Loyalty as Mother Celliers, or her younger Sister Mrs. Elinor James, with her Sham-Pape●s of Advisoes. Alas. Man! he has places enough already; is he not Mouth Extraordinary of Faction? Principal Forger of Flams and sham's? Grand Engineer for Bedaubing all Evidence of the Popish Plot? The mighty Artist at Blanching of Blackamoors? Supreme Scavenger of the Town, into whose Cart all the Popish Kennel-rakers that cannot find Stowage in Took and Thompson, empty their Dirt, which he most industriously two or three times a week subtly unloads at Protestants Doors:— And then, 
For the whole Gang we hare-brained Tories call,  
He's Knight o'th' Shire, and represents you All.   Tory. 
Well! But he tells you, the French King does not make all these Advances into Flanders merely to pick up Cockle-shells, or catch Whiting.  Truem. 
No, I'll warrant him; nor does he contrive the mighty Haven at Dunkirk, and expensive Fortifications there, to make a Retreat for Herringbusses: But that wise and haughty Monarch has (no doubt) an Eye on enlarging his Empire, and in subserviency thereunto, prosecutes the poor Dissenters, alias Huguenots, or Protestants, within his Dominions, that he may the more plausibly engage the Pope to favour his Erterprises, and lull Princes of that Communion asleep: Nor is it my business to inquire why the Progress of his Arms were not stopped long since, when means (however diverted) were not wanting; or to look over old printed Letters, to find who it was talked of Interests inseparable: This I will only say, That whether in other Parts of a different Religion and Interest, where a Popish and French Plot is apparently discovered to be working in their very Bowels, it may be of use towards obviating his Designs, to divide Protestants, and worry one another to the undoing of many thousands, nay, hundreds of thousands of Families, damping of Trade, consequently lessening the Revenue, and embroiling Affairs, and all this, for a parcel of (acknowledged) Trifles, or imaginary Stories, forged by a knot of ill Men, who have no other means to screen themselves from the Justice they apprehend out of conscious Gild; may still be a Question.  Tory. 
Pish, you are harping on the Popish Plot, but the same Author frankly tells you, 'Tis nothing but a Vision of Dragons in the Moon.  Truem. 
Right! he's indeed pleased to call it so; but I humbly conceive, The King, the Nation, and especially (as 'tis worded) the City, has little reason to thank him for that Compliment.   

Printed for Langley Curtis, 1681-2.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, Feb. 10. 1681-2.  Quem mihi dabis de numero Praelatorum, qui non magis invigilet subditorum evacuandis Marsupiis, quam extirpandis vitiis. — Bernard ad Eugen. 

The calling of the Council of Constance. The horrible villainies there proved against Pope John, he is Deposed. A Council is above the Pope: The two other Popes likewise cashiered, etc.  
WE are Remarking on the life of Pope John the 23 d. (or 24 th'. as others call him, for the business of Pope Joan, has made such a confusion amongst the Johns, that the best Historians disagree in their reckoning) how he wheadled himself into the Popedom you have heard; nor have you I hope forgot, that at the same time there were actually Reigning two other Popes or Popelings, viz. Gregory, whom the French set up, and Benedict, whom the Spaniards supported; and each of these had his Court, and his Cardinals, and Princes, and Nations that owned his Authority and obeyed him. But growing weary of this ridiculous Confusion, and the Emperor Sigismond having taken the pains to Travel almost all over Europe, to persuade them to some expedient for healing this Schism: It was at last agreed, That a General Council should be called, nor did Pope John seem much to oppose it, hoping to get himself confirmed therein by the Interest of Sigismond, whom he had procured to be made Emperor, and you know one good turn deserves another; but whether the Emperor found him so scandalously flagitious that he was ashamed to appear in his favour, or whether his solicitations could not be heard I know not, so it was, that in the Conclusion things fell out quite contrary to his Expectation.  
The place agreed upon (after much bandying) for this Congress was Constance a City of Switzerland, Situate on the Lake Bodenzee over against Lindaw. Whither Anno 1414. repaired Pope John, and the Emperor, and a vast conflux of People, for there were present 4 Patriarches, 29 Cardinals, 346 Archbishops and Bishops, 564 Abbots and Doctors, Ten Thousand secular Princes and Noble Men, 600 Barbers, 320 Fillers and merry-andrew's, and (to accommodate the Holy Father) Four Hundred and Fifty common public Whores, (besides all their private ones) the whole Company of stranger's Men and Women, that were then at one time found in that City, being Threescore Thousand and five Hundred: A fine jolly Company; and if you will believe them they had the Holy Ghost present with them too, but there are several reasons to question that, though this merry one which follows be none of them; when on the first day of opening the Council, they were singing according to the mode, Veni spiritus sancte, etc. Come holy Spirit, etc. Some arch wags at the same time clapped up a Label in the Church, containing these words as an answer from Heaven— aliis rebus occupaii, nunc adesse vobis non possumus: We are a little busy at present about other affairs and cannot attend ye.  
This Synod held for the space of four years, and did more than a good deal of business, we shall not afflict the Readers patience with a recital of all their Worshipful Canons and proceedings, they that have a mind— Male Collocare bonas Horas, may read them in the Volumes of the Councils; what is remarkable we shall not forget to acquaint you with. And as a Prologue thereunto, cannot omit that judicious Repartee of the Emperor Sigismond, some discourse happening touching the Reformation of the Spiritua●y, a grave old Coxcomb that had a spite against a parcel of poor Friars, said, Quod oportea● incipere à Minoritis, that they should begin first with the Minorites, meaning the Order so called; No, quoth the Emperor, Non à Minoritis sed à Majoritis, not with the Minorites, but with the Majorites, meaning, the Reformation ought first to begin with the Pope, Cardinals, Bishops, and Superior States of the Church, and so descend afterwards to regulate the inferiors. The Council had not sat long, before Articles were Exhibited against Pope John, who fearing the worst, unknown to the Cardinals, in a disguise one night flies out of the City to Schaffuze, where he was sheltered by the Duke of Austria for a while, but the Emperor being therewith incensed, he was glad to bring back the poor Run away Pope, who was committed to safe Custody. And now they proceed judicially against him, Henricus de Pira and Johannes de Scribanis, Procurators of the Council, undertake to prove him Guilt● of abundance of horri● Crimes both before and during his Popedom; the Charge against him was contained in 54 Articles, of several Murders, Poisonings, Sacrilege, Heresy, Tyranny, Simony, Infidelity, Notorious Atheism, etc. and in the same, this most Holy Father is styled Diabolus Incarnatus, A Devil Incarnate, particularly they proved, That he had committed Incest with Nuns, Ravished several Virgins, That he was frequently Guilty of Adultery; That he had caused Pope Alexander his predecessor to be Poisoned, to make way for himself to usurp the Papacy. That he had sold many Lands of the Church's Patrimony, yea he had sold Churches themselves in the City of Rome: Nay their very Holy Relics, as for Example he had trucked away the Head of St. John Baptist for 50000 Ducats [For my part I wonder where he found out such a silly Chapman that would offer half the Money for a forged Skull] which had been delivered and carried out of the Nunnery of St. Sylvester where 'twas kept, if some Citizens of Rome had not discovered it, and stopped it by force; for which he cast them into Prison and fined them unmercifully: That he had Conferred Benefices and Ecclesiastical Charges upon his Bastards, and mere Children not above Five years old. That to fill up the measure of his wickedness by the persuasion of the Devil he obstinately said, affirmed and held an opinion, That there is no Life Eternal, or future Existence after this Life: Yea he said and obstinately believed, That the Soul of Man dyeth and is Extinct, together with the humane Body after the manner of bruit Beasts, and that he had said and declared, That being once dead, even in the last day there should be no Resurrection. These and many other the like Crimes being fully proved against him, and he being allowed liberty, not being able to make any tolerable defence for himself, but on the contrary being Convicted by the Confession of his own mouth, they proceeded to pronounce a definitive Sentence against him; That he should be deposed. Having first in the ● th'. Session passed the following Canon.  That a Synod Congregated in the Holy Ghost making a general Council, representing the whole Catholic Church here militant, hath power immediately from Christ. To which power of theirs every Person of what State or Dignity soever he be, even though it be the Pope himself, aught to be obedient in all such things as concern the general Reformation in the Church, as well in the Heads, as in the Subjects. 
And the said Sentence being sent to John, he himself (our Authors say) approved thereof and declared, that he deserved it, and so was Deposed after he had been a Pope 5 years and 15 days. After which he was for some years kept Prisoner, but at last in the time of Pope Martin the 5 th'. who succeeded him for a great sum of Money, got not only his Liberty, but also to be made a Cardinal of Tuscany, and in that quality died in the year 1419.— And there's an end of quondam Pope John. And now 'tis time to see what our Holy Council does with the two other Imps of Infallibility.  
As for Gregory the 12 th'. he being abandoned by Ladislaus King of Sicily, and seeing it was impossible for him to stem the tide of opposition, thought it would be more Honourable for him to seem to part with his pretended Popedom freely of his own accord, than to be turned out; And so sends Charles Malatesta his Proctor, to make a Renunciation for him, who to perform the Pageantry, came into the Council all arrayed in the Pontifical Robes, and was seated in the Chair of state, wherein Gregory's name, he solemnly Renounces the Papacy, and in token thereof, pulls of all his Trinkets decently and in order, which so pleased the Reverend Grey beards, that they presently made Gregory Legate of Pisa.— And so good Night poor Pope Gregory.  
But the third Gamester, stout Benedict defies the People at Constance and all their works. He swears he is Christ's Vicar, I marry is he, and so he will continue, in spite of their Teeth. He says, Constance is not a place fit or free, and therefore none of his Subjects shall come there.  
However the Synod at Constance, Cite and cite him again and again to appear before their Worships, but he seemed to regard them no more, than Parson Hickeringal in our times does the Gentlemen of Doctor's Commons. And though after several Messengers in vain, the Emperor himself undertook a tedious journey to persuade him to submit, yet still he stood it out, not only contemning their Authority, but thundering out Curses, Deprivations and Excommunications, and abundance of such Church-Granados at them; all which they declare Null and void, and proceed against him very vigorously, and in the up shot, declare him to be a Perjurer, a Scandalizer of the Church, an Abetter and promoter of Schism, 〈◊〉 Heretic wand'ring out of the way of Faith, etc. And for these and the like offences, they sentence him not only to be deprived of his Papal Dignity, but also to be cut off from the Church as a dried and withered Member, and withal forbid all Persons to obey him, on pain of Excommunication.  
But all this would not do, for though almost all his Consorts of Eminency and Power, had abandoned him, (for Rats always fly from a falling house) yet he still persisted in his pretensions to the Popedom, continuing (saith Crantzius in Metrop. l. ●. c. 1.) Idolum cum Idolis suis Cardinalibus, An Idol with the Idol Cardinals of his own making: Yea in ipso mortis articulo, when he was just going out of the World, Anno 1414. he adjured the Cardinals that remained with him in the Fortress of Paniscola (whether for safety he had retreated) that they should forthwith choose him a Successor.  
Which accordingly they performed, Electing one Giles Munion, a Cannon of Barcelona whom they called Clement the Eighth, but this pitiful shadow of a Pope, about 4 years after, Renounced his Charge, was content to style himself Pope no longer, and what afterwards became of him, we do not at present meet with, in the Histories of those times.  
Having thus cleared the decks of the Three contending Popes, and for 2 years or upward there having been never an one at all, (during which time the Council looked upon themselves as keepers of the Liberties, etc.) They now began to bethink themselves of choosing a new Pope, but first to prevent such Rogues as the last John was from vaulting into the Chair, they contrive a Test to be taken by all succeeding Popes in the words following: ● N. Elected for Pope, profess with heart and mouth unto Almighty God, whose Church I take upon me to Govern by his help, and to blessed St. Peter the prince of the Apostles, so long as I shall continue in this frail life, firmly to believe and hold the holy Catholic Faith after the Traditions of the Apostles, of general Councils and of other holy Fathers, and namely of the 8. general Councils, the first of Nice, the second of Constantinople, Ephesine the third, 〈◊〉 the fourth, the fifth and sixth of them of Constantinople, the seventh of Nice, and the eighth of Constantinople, and also of the general Councils of Lateran, Lions and Vienne, willing to observe the same Faith inviolate even to the uttermost, and to Preach and defend the same, even to the spending my Blood and Life; as likewise by all means possible to prosecute and observe the Rites of the Sacraments Canonically delivered to the Catholic Church. And this my profession and confession, by my command being written out by the Notary of the Arches of the holy Church of Rome, I have subscribed with mine own hand, and sincerely with a pure mind and devout Conscience, I offer it to Almighty God upon such an Altar, etc. In the presence, etc.  
Then they appoint a Committee to proceed to the Election, who in 4 days agree upon one Columna, who being chosen on St. Martin's Eve would needs call himself, Martin the 5 th'. and being brought in before the Emperor and Council, was Enthroned with mighty Pomp and Solemnity.   

THE COURANT.  Tory. 
BUT were not you too rash last bout in styling Mrs. J. Mother Cellier's younger Sister?  Truem. 
I hold myself as much obliged to retract any thing that may seem a Scandal on the innocent, as I do esteem it my duty to Advertise the public of ill People's designs. Now though there were probable inducements that the Paper emitted in her name might be put upon her, as the Narrative which Celliers owned is known to have been seen in Gadburies' Handwriting before 'twas in Print, yet since I am satisfied that Mrs. J. has always professed herself of the Church of England, and never that I can find Herded with the Romanists, but on all occasions has expressed a superlative Zeal and Affection to His Majesty's Person and Government. I must wish a Deleatur on that passage, for as I am resolved ever to oppose and detect the designs of Papists, so never in the least to reflect on any (though of never so inferior quality) that are His Majesty's Friends.  Tory. 
I wish the Observator would practise the same Candour, for in the midst of his pretended concern for his native Country Norfolk, he most scurrilously reflects on a Reverend Magistrate by calling him (though unhappily true) short sighted Pug, and we expect (by his ungrateful returns) that in his next he will reproach him too for taking Bail for Murder, and living Litigiously amongst his Parishioners and Neighbours, but if he do, the Devil a Penny more of Contribution shall he get from the Crape-Gowns of Dumpling-shire.  Truem. 
This to me is all Arabic; prithee no riddles, how go matters in the Town?  Tory. 
Hang't, I know not what to think on't. 'Tis pity that excellent Writ De Haeretico Comb●rendo is out of date, some Friends of mine in the West would have made brave use on't; is it not pity that those who can send an honest Christian to the Devil, for not paying an Easter-twopences, cannot plague him for the sin of not putting off his Hat? But have the folks at Farringdon without yet surveyed the Books?  Truem. 
Don't mention that affair, you'll get no Credit by it if ever a Factious Spirit appeared, there he was visibly on your side.  Tory. 
Well, well, prattle what you please, I'll wager Cockpit Law, that we Nick many of the Common Council.  Truem. 
Why man? I believe there is not one in the whole City, but is Legally Qualified, you know Heraclitus and Observator upbraided them with receiving the Sacrament.  Tory. 
No matter for that, the Statute of 25 Car. 2 C. 2. requires (we say) not only the receiving of the Sacrament: But the certifying the same on Record within three Months after their being Chosen into the Courts at Westminster, or the Quarter Sessions, on pain of being disabled as therein is ordered and forfeiting 500 l. Now if they have received the Sacrament never so oft, yet unless they do so certify on Record the Term ending, and no Quarter Sessions happening after within the three Months limited, we will pretend they are Excluded, so shall we neatly turn them out and get 500 l. a Man to boot.  Truem. 
I have neither read the Statute you mention, nor pretend to be capable of judging of Law. But however those concerned may no doubt find a Church in London, where the Sacrament is Administered next Lordsday, or I think no Minister can deny it to a Competent number, then may they lodge their Certificates on Monday in the Courts above, and so defeat your Malicious expectations, who I perceive do not so much desire your Neighbour's Conformity to the Church, and Obedience to the Laws, as their Ruin.  Tory. 
Nay Pax— don't talk so lowed, if you do for aught I know the Ten Guinnies we gave for this very Stratagem, may prove of no advantage to us.   

Printed for Langley Curtis, 1681-2.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, Feb. 17. 1681-2.  Fragenti fidem, Fides frangatur ●idem. 

A brief Account of John Hus, and Jerome of Prague: The Burning of those two Martyrs: The Council of Constance declares, That Faith is not to be kept with Heretics.  
WE have told you how the Synod of Constance ordered their Triplicity of Popes; but it was not only that, they sat four years about: For they likewise Condemned and Burnt those two Noble Servants of the Lord John Hus and Jerome of Prague, of whose excellent Lives and Honourable Deaths, it will be necessary to inform (briefly) the vulgar Reader.  
In our last Volume, we acquainted you with the Preaching of John Wickliff here in England, (Almighty Providence honouring this Nation so far as not only to have the first Christian King in the World, viz. Lucius, and to give Birth to the first Christian Emperor in the World, viz. Constantine: But also to lead the van in the Reformation, and 'twas from our Torch many other Regions that sat in darkness borrowed their Light) these two Bohemians had embraced several of those Truths which Wickliff had revived in the World. For King Richard the Second first Wife, being Ann the Daughter of the Emperor Charles the 4th. and Sister to the Emperor Wenceslaus, a Bohemian by Birth, divers of her Countrymen followed her into England, whom some becoming Students at Oxford, where Wickliff then flourished, they were not only hearers of his Preaching but carried when they went away, several of his Books home with them into their own Country, as these de Realibus Vniversalibus, de Civili Jure & Divino, de Ecclesiâ, de questionibus variis contra clerum, etc. It chanced about the same time, a Noble Man of the City of Prague in Bohemia, had founded a great Church Dedicated to Mathias and Matthew, but commonly called Bethlem, Endowing it with large Revenues, for two Preachers every day (Holy day or Working day) throughout the year. Of these two Preachers John Hus was one, a Person of great Learning in those times, and of excellent Wit; but especially reverenced by the People for his blameless life and holy Conversation. He happening on some of these Books of Wickliffs', was presently convinced of the Truth of them, and began to defend the same, not only in the Schools, but likewise in his Sermons. At this the Pope and Clergy were mightily nettled, and wrote Letters to the King of Bohemia to punish him, whereupon he was for some time Banished the City of Prague, but the People murmuring that he was unjustly dealt withal, and the King himself not finding in him any Crime, he was restored; and this general Council coming on, to purge his Territories from the scandalous suspicion of being infected with Haeresy; the Emperor who then was Sigismond, Son of Charles the 4th. would needs have Mr. Hus appear there, and in order thereunto granted him his safe Conduct, both in the Latin and Dutch Language, in these words:  
Sigismond by the Grace of God, King of the Romans, of Hungary and Denmark, Croatia, etc. To all Princes as well Ecclesiastical as Secular, Dukes, Marquesses and Earls, Barons, Captains, Burgoermasters, Judges and Governors, Officers of Towns Boroughs and Villages, and in General to all the Subjects of our Empire, to whom these Presents shall come, Grace and Goodness. We Charge and Command you all, That you have respect unto John Hus, who is departed out of Behomia, to come unto the General Council, which is shortly to be held at the Town of Constance, which said John Hus we have received under our Protection and into the safe Guard of the whole Empire; desiring that you would cheerfully receive him, when he shall come towards you, and that you treat him friendly, and show him in all things favour and good will, for the expedition, ease, and safety of his Journey as well by Land, as by Water. Further ordaining, That he and all his Company with their carriage and necessaries shall pass through all Ports, Bridges, Lands, Liberties, Towns, etc. Without paying any Custom, Toll, Tribute, etc. We will also that you suffer him to Pass, Rest, Tarry, and Sojourn at Liberty, without doing him any manner of hindrance, trouble or molestation; and that if need require, you provide a faithful Company to Conduct him, for the honour and reverence which you owe unto our Imperial Majesty. Given at Spire the 18th. of Octob. in the year of our Lord, 1414.  
On the 3d. of Nou. 1414. Hus came into Constance, of which two Noble Men of his Country gave notice to Pope John, desiring his Protection, who promised the same very freely, adding that if Hus had killed his Brother; yet no outrage nor hurt should be done him in that place.  
Yet for all this he had not been there a Month before they seized upon him, and put him in a base and loathsome Prison, and this too, before his cause was heard in the Council.  
The substance of the Articles at last exhibited against him, was as follows:  
1. That he had taught Error and Herisy about the Sacraments of the Church, and especially about the Sacrament of the Body of Christ, saying that it ought to be Ministered in both kinds, and that after the words of Consecration pronounced there still remaineth material Bread in the Sacrament.  
2. He doth Err as touching the Church, for that he doth not allow and admit that the Church signifieth the Pope, Cardinals, Archbishops and Clergy, but saith this signification was drawn from the Schoolmen.  
3. That he hath said, That Tempral Princes and Lords may take away the Temporal possessions of the Church and Clergy, without any offence.  
4. He teacheth that all Priests are of like power, and therefore affirms, That the reservations of the Pope's Casualties, the ordering of Bishops and the Consecration of the Priests were invented only for Covetousness.  
5. That he erreth concerning the Church, forasmuch as through Contempt, he doth not fear Excommunication.  
6. He erreth by holding, That a Man being once Ordained a Priest or a Deacon, cannot be forbidden from the Office of Preaching, etc.  
Upon these and other the like Articles, the Council proceeded against him in his sickness, and though he often offered to defend his Cause, yet they would neither allow him any Advocats, nor permit him publicly to be heard. And in their Ninth Session they declared— Quod non obstantibus salvis Conductis Imperatoris, Regum, etc. Posset per Judicem competentem de Haeretieâ pravitate inquiri. That notwithstanding any safe Conduct granted by the Emperor or any Kings, Inquisition many be made against any Man for Haeresy by a Competent Judge, and process to be made according to Law.  
To relate the whole proceedings would be too tedious, how malicious and unjust his accusers were, how stout and faithful to him were several Bohemian Noble Men representing his Innocence to the cruel Fathers, but all in vain, nothing but his Blood would satisfy; and so they proceed to pass the following sentence upon him.  
The most sacred General Council of Constance, Congregated together and representing the Catholic Church, for perpetual memory of the thing. As truth doth witness, that an evil Tree bringeth forth evil Fruit, so it cometh to pass, that the Man of most damnable memory John Wickliff, through his pestiferous Doctrine, not through Jesus Christ by the Gospel, as the holy Fathers in times past, have begotten faithful Children, but contrary to the wholesome Faith, as a venomous root hath begotten many wicked and pestilent Children, whom he hath left behind him successors and followers of his perverse and accursed Doctrine, against whom this Sacred Synod of Constance is forced to rise up, as against Bastards, and diligently with a Sharp-knife of Ecclesiastical Authority to cut up Errors out of the Lords field, as most hurtful Brambles and Briars lest they should grow up to the destruction of others. Forasmuch then as in the holy General Council lately celebrated at Rome; it was decreed that the Doctrine of John Wickliff of most damnable memory should be Condemned, and his Books burnt as Haeretical, yet 〈◊〉 John Hus here personally present in this Sacred Council, not the Diciple of Christ but of Wicliff, an Arch Haeretick hath taught and affirmed the Articles of Wickliff, which were Condenmed by the Church of God.  
Wherefore after diligent Deliberation and full Information, this most Sacred Council declareth and determineth; the Articles abovesaid (which are sound in his Books wrote with his own hand, and which he hath owned) not to be Catholic, nor worthy to be taught but that many of them are erroneous, some wicked, other some to be offensive unto godly Ears, many of them to be temerarious and seditious, and the greater part of them to be Notoriously Haeretical; and doth condemn all and every the Books which the said Hus hath wrote, in what form or phrase soever they be, or whether they be Translated by others, and doth decree, That they shall be publicly burnt in the presence of the Clergy and People, etc.  
And the said Synod doth pronounce the said John Hus an Haeretick, and a Seducer and obstinate Person, and such an one as doth not desire to return again to the Lapp of our holy Mother the Church, neither to abjure the Errors and Heresies which he hath openly Preached and defended, wherefore this most Sacred Council decreeth and declares, That the said John Hus shall be deposed and degraded from his Priestly Orders and Dignity.  
Since this sentence mentions Degrading, it will not be amiss to consider the manner how that Ceremony is performed: Which is thus— The party to be degraded is attired in all his Priestly Vestments, and holdeth in the one hand a Chalice filled with Wine mixed with Water, and in the other a Gild Paten with a Wafer. Then kneeling down, the Bishops Deputy taking from him these Trincats, Charges him to say no more Mass for the Quick or the Dead: Secondly, scraping with a piece of Glass his finger's ends, he enjoins him never to Hallow or Consecrate any thing, and Thirdly, rasing his shaved Crown and stripping 〈◊〉 of his Priestly Vestments, he is Clothed in a Lay habit, and delivered into the Power of the Secular Magistrate.  
Thus was poor Hus served, and withal a Capp put on his head all painted over with Devils, and this word Haerisiarcha (or Ring leader of Heretics) inscribed thereon, and so was burnt in the Month of July, 1415. He behaved himself at his Martyrdom with a wonderful Cheerfulness, and seems to have had a Spirit of Prophecy; for whereas Hus in the Bohemian Tongue signifies a Goose, he told them— You now roast a Goose, but after a 100 years there shall a Swan rise up out of my Ashes, which was fulfilled in Luther, who just 100 years after Hus' Death began to appear in opposition to the Pope.  
Likewise during the time of this Council, one Jerome a Learned Godly Man, of the City of Prague, hearing of the manifold injuries done unto Hus, voluntarily came to Constance with an intent to defend his Cause, but not being able to procure any safe Conduct there, was returning back again to his own Country, but taken on the Road and brought bound into Constance; and there by the Council Condemned and Burnt, and his Ashes thrown into the River Rhyne, as Hus' likewise had been, so Industrious were the Romish Clergy to destroy all Memorials of these faithful Servants of God, whose Names do yet survive all their impotent malice, and remain Registered in the Book of Life in Heaven, and precious to all good Men on Earth.  
What esteem the godly Nobles of that Age had of Mr. Hus, may partly appear by a Letter of 54 Noble Men of Moravia, under their Hands and Seals to the said Council.   

THE COURANT.  Tory. 
Prithee are Miracles ceased?  
No, no, There's a New Saint lately come over, called Cess Process that does daily Wonders, Dam Ignoramus is an Ass to her.  Tory. 
What kind of Feats does she Profess? can she shame Godfryes Murder, and Esquire Thin's; and make the World believe, That they both killed themselves, or that it was done Justly?  Truem. 
Pish! Natt. Implement will undertake all that, and more: This unknown Lady will in a trice Blanch ye a Blackamoor, turn Swine into Sheep, make a Hog-dog-rascally Villain as Innocent as a Sucking Devil; Nay, she'll make Subornation of Perjury Lawful: or (which is as good) render it Vnpunishable: and all this according to Law. Don't you know Bobbloody coat? the Sow sucker?  Tory. 
Yes, yes, but now you talk of Rogues and Miracles, didst ever heard the Legend of Longinus?  Truem. 
No, prithee let's have't.  Tory. 
Longinus you must Note was a Roman Red coat, and somewhat Purblind; They tell you, that he was the very Man that with his Lance pierced our Blessed Saviour's side, and some of the Blood happening on his Eyes, presently cured his sight; and his Soul being Illuminated as well as his Body, he was Converted and Believed, and Lived Thirty eight Years a Monastic Life in Cappadocia, and then was carried before one Octavius the Precedent, to whom Preaching Christ, Octavius commanded all his Teeth to be struck out; and after that, his Tongue to be cut off: but still Longinus Preached on,— 
— And then without 〈…〉  
Spoke to good purpose when his Tongue was out,   
And at last, had his Head Chopped off, and after that did a Thousand Miracles.  Truem. 
Well, and what of all this? This is word for word, in that ingenious Treatise, called Devotions of the Roman Church.  Tory. 
'Tis so, and likewise the same Author from the Roman Festival, adds the following story; That the hand of Thomas the Apostle that was in Christ's-side, would never go into his Tomb, but always lay without unburied, which hand had such virtue in it, that if the Priest when he goes to Mass, put a Branch of a Vine into that hand, the Branch presently putteth forth Grapes, and by that time the Gospel be said, the Grapes will be Ripe; and then the Priest takes them and wrings them into the Chalice, and with that Wine Honseleth the People.  Truem. 
A pretty way to get Liquor; But are these all the Miracles you have to tell us?  Tory. 
Why, what would you have me talk Sense, and have an Information brought against me?   

Printed for Langley Curtis, 1681-2.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, Feb. 24. 1681-2.  Scito, Te mortalitèr peccare si servabis fidem datam Haereticis— Pope Martin the Fifth to the Duke of Lituania, apud Cochlaeum in Histor. Hussit. l. 5. 

Further Observations touching that wieked Tenet of the Romish Church, That Faith is not to be kept with Heretics: That memorable Appeal of Amurath the Turk, to Christ, against the King of Hungary, breaking his League by the Pope's Warrant, etc.  
WE told you in the last how the Council of Constance wickedly caused John Huss to be Condemned and executed, notwithstanding the safe Conduct given him by the Emperor: If you would have the matter briefly summed up, you may find it in Sleidan's Commentaries, l. 3. Aberat ●um fortè Sigismundus, etc. Sigismond by chance was then absent when the Council thus proceeded, and being informed thereof, took it very ill, and came thither to expostulate about it; but when once he was told by the Pope, That Faith is not to be kept with Heretics, he not only said by his Resentments, (though the Bohemians oft interceded with him, and requested the safe Conduct might be made good) but also was one of the first that bitterly inveighed against him: Or if you will rather take it in the words of Nauclerus, thus— Incinerationem Johannis Huss Imperator non aequo animo tulit, etc. The Emperor was much dissatisfied with the burning of John Huss, because he had allowed him his safe Conduct; but the holy Synod answered, That he could not be taxed with breach of Faith in the Case, for the Council itself had not granted any safe Conduct, Et Concilium majus est Imperatore, and the Council is greater than the Emperor, and therefore he could not lawfully grant any such thing against the pleasure of the Council, especially in matters of Faith.  
B●canus and other Advocates for Popery, to excuse this Council from the odium of allowing Breach of Promise made by Catholics to such as they are pleased to call Heretics, in that Decree, wherein it declares, That no Secular Power, how Sovereign soever, can hinder the proceedings of the Ecclesiastical Tribunal in Causes of Heresy; and consequently, if the Emperor, or any other Secular Prince, grants a safe Conduct, or engages by never so solemn Oaths or Promises to do any thing which they account prejudicial to that Jurisdiction, it is not obligatory, do allege the Reason thereof to be, for that, it is a promise made of things out of and beyond the Power and Jurisdiction of such a Prince, which is to say, That although in Cases properly appertaining to the Prince's Jurisdiction he is bound by his Word, Promise, or Oath; yet in case of Heresy, or persons suspected of Heresy, (for all is one with them) he is not, because the same is of Ecclesiastical Cognizance, and what is this less than to say, That Promises made to Heretics are not binding?  
However, this to be the Doctrine of the Roman Church will further and undeniably appear, from the Sentiments of her allowed Doctors in their Writings, and from their Practices. Their famous Bishop of Symancha, in his Catholic Institutions, cap. 45. tells us expressly— Haereticis fides à privato data servanda non est; Faith or promise made by a private person to an Heretic is not to be kept. And a little after— Any person is bound to reveal an Heretic to the Inquisition, Non obstante side aut Juramento, the he hath bound himself by Promise or Oath to the contrary. And lest you should think some restriction in the word private Person, 'tis plain he means All, for presently after he affirms— Nec fides à Magistratibus data est servanda Haereticis: Faith made by Magistrates to Heretics is not to be kept. Now if it be not to be regarded either by Magistrates or by private Persons, it follows, that 'tis to be kept by no body at all.  
That incomparable Historian Thuanus, l. 63. ad Annum 1577. tells us, That the Popish Divines of France, Aperto Capite in Concionibus & evulgatis Scriptis ad fidem Sectariis servandam non obligari principem, contendebant; allato in eam rem Concilii Constantiae Decreto: They taught publicly, both in the Pulpit, and from the Press, That Princes were not bound to keep touch with Sectaries, alleging to warrant such their Assertions this Decree of the Council of Constance. And what wonder is all this, when the Casuists justify other grosser' Villainies? As the beforementioned Symancha, Instit. Cathol. Tit. Is apud quem Haereticus aliquid deposuerit non tenebitur post manifestam Haeresim, rem depositam illi reddere: A person with whom one that is an Heretic shall intrust any Goods, is not bound to restore them. Tolletus the Jesuit in his Instructions for Priests on the Title Excommunication— Non tenentur reddere rem verbis contractam: They are not bound to make good Contracts with Heretics. Nay, the Gloss of their Canon Law in Gratian, Caus. 15. q. 6. not only justifies the thing, but also assigns the reason of it— Si Juravi me soluturum alicui pecuniam, etc. If I have sworn to pay a man Money, and he happen to be Excommunicated, I am not bound to pay it, because we ought by all the means we can to vex ill men, that they may repent of their Evil.— Very pretty Popish Divinity! Cardinal Allen resolves, Pater qui filium habet Haereticum, etc. A Father that has a Son that is an Heretic, is bound to disinherit him, and Parents sin mortally that bestow their Daughters in marriage to Heretics: And of this too, the Gloss of Gratian, Decret. l. 5. Caus. 23. q. 8. gives the reason, Because Heretics are not to be esteemed our Brothers or Kindred; but though he be the Son of thy Mother, or thine own only Child, yet according to the Law of old, Thy hand must be upon him, that thou mayest put him to death.  
According to these Maxims, 'tis notorious, that the Apostate Church of Rome, and Papists, have acted; how often have Popes put Princes upon the breaking of their Treaties, Alliances, and Covenants? How remarkable is that Story of Vladislaus the fifth King of Hungary, about the year 1440. who having concluded a Peace with Amurath Emperor of the Turks, for ten years' space, and sworn to keep and observe the same inviolably, Eugenius the Fourth (who at that time was Pope of Rome) hearing thereof, writes to Cardinal Julian then resident in Hungary, to persuade the King to break that Peace, alleging and declaring. That no Peace made with the Enemies of Religion, (and in their esteem Protestants are worse than Turks) without first consulting the Pope, and having his leave, was good or valid. And therefore commanded the King to fall into Hostility, assuring him, That as for his Oath given at the Treaty, he had dissolved the same: Hereupon the King, partly by Entreaties, and partly by Threats, is prevailed upon, to become a most perfidious wretch, and to the dishonour of the Christian name, treacherously to fall upon the Turk at unawares, which Amurath observing, and seeing his Forces like to be discomfited, he draws forth the Original Articles of their League, and looking up to Heaven, cries out, Haec sunt, Jesus Christ! Foedera quae Christiani tui mecum percussêre, per nomen tuum Sanctè Jurantes; Nunc, si Deus es, tuas, measque Injurias, te quaeso, ulciscere.— [Bonfin. l. 3. Aenaeas Silvius, (afterwards Pope) ●p. 81. Spondanus ad Ann. 1444.] Behold, O Jesus! these are the Covenants which thy Christians solemnly swearing by thy name, made with me; now therefore if thou art a God, revenge these Injuries to me and thyself, upon their perfidious heads.— And no sooner had he pronounced these words, but the success of the Battle was changed, the Christians put to flight, and the perjured King, together with the wretched Cardinal that put him upon't, being both slain.  
Pope Innocent the Third, in the year 1213. in a Letter to Peter King of Arragon, charges him in the name of the Holy-Ghost, and as he expected ever to obtain Divine and Apostolical Grace, to abandon the people of Tholose, (certain honest Waldensian Christians, of whom in our Third Volume we have given an account) nor to afford them any Aid or Countenance as long as they continued in their Heresy, Non obstante promissione vel obligation quacúnque praestitâ: Notwithstanding any promise or obligation whatsoever before passed to the contrary.  
In the Year 1538. Paul the Third, sends abroad a Roaring Bull against our King Henry the 8 th'. wherein he admonishes and requires all Christian Princes, That they shall not under pretence of any Leagues or Obligations, although corroborated by frequently repeated Oaths, yield the said King directly or indirectly any Aid, Favour, or Assistance; and to take them off from any apprehensions of their Duty, pretends to Absolve them all, from all Oaths or Obligations by them made, or to be made; and pronounces them to be void and of none effect. So likewise Pope Pius Quintus Absolved not only all the Subjects of Queen Elizabeth, but also, Caeteros omnes qui Illi quomodocunque Juraverunt; All others who in any manner had sworn unto her.  
After Henry the Third of France was Barbarously Murdered, by Friar Clement, all the World knew the Right of the Crown by Lineal Succession and Proximity of Blood belonged to Henry of Bourbon, but the Popish Doctors of the Sorbon being entreated by the People of Paris to give their Judgement, whether it were Lawful to submit to him? They answered, That Catholics by the Divine Law were forbidden to admit to the Kingdom a Sectary and manifest Enemy to the Church; That all that should Assist him were guilty of mortal Sin, and would infallibly be Damned: And all that did Resist him unto Blood, would die Martyrs, and enjoy an Everlasting Reward in Heaven.  
But to prove, That Popish Princes who have made never so fair Promises, did notwithstanding Persecute their Protestant Subjects with the greatest Rigour, and act quite contrary to those Solemn Engagements, our Native Island affords a sad, and never to be forgotten Precedent; for when the Men of Suffolk upon the pious King Edward's Death, requested, that bloody bigoted and treacherous Queen Mary, to know, Whether she would alter the Religion Established in her Brother's days? She assured them with all Asseverations, That she would never make any Innovation or Change, but be contented with the private Exercise of her own Religion. And on April the 12 th'. she made a Public Declaration in Council, That although her own Conscience were fixed in matters of Religion, yet she would never Enforce her Subjects, otherwise than God should put into their Hearts a persuasion of the Truth she was in.— But no sooner was she settled in her Throne, but slighting all these Engagements, she no less perfidiously than cruelly, fell to Burning her Protestant Subjects, purely for their Religion.  
Nay, do we not at this Instant see the like Proceedings in our next Neighbouring Country? where, notwithstanding many Edicts and Solemn Promises Ratified, with all the formalities of Perpetual Laws; yet the poor Protestants, directly contrary to all these Privileges, without any colour or shadow of Crime, save only their Religion, (wherein their Persecutors deal much more Generously, than if with feigned Accusations and damnable Subornations: they should falsely represent them as Rebellious and Disloyal,) are daily harassed, Ruinated and undone.  
Therefore the General Inference from these Premises is, That knowing so well the Principles and Practices of the Romish Church; no Protestants or men of sense should ever trust to any, though never so plausible Promises of any person of that Communion: For with such, all the most Sacred Ties, (besides those of Interest and present opportunity) are no more than Sampson's Bands, Dissolvable, whensoever their own Humour or their Ghostly Father's Conveniency shall require it.   

The COURANT.  Tory. 
HOw? Hodge, concerned in the Burning of London and Godfry's Murder?  Trum. 
No, I never said he was, nor do I believe it; but this I say, such a wild suggestion might be maintained by as good Logic as any he uses to make out the Protestant Plot.  Tory. 
As how? prithee a touch for Example; I'll engage not to believe the Consequence.  Truem. 
I take it for undeniable, That London in Sixty six was designedly burnt by Papists: the Law hath determined it in the Execution of Hubert, who owned the Fact, and that he was hired thereunto by Piedelon a French Papist. The Body of the City have Recorded it in the late Inscription of the Monument; and that great and sagacious Minister of State, the Right Honourable the Lord Chancellor in his Speech before Sentence on the late Lord Stafford, makes no doubt on't.  Tory. 
But you may remember, that Hodge was a little disgruntled at That Inscription, and has endeavoured to persuade the World, that they were the fanatics caused that Fire. But what if the Papists did do it, and Killed Godfrey too, what's that to him?  Trum. 
N●thing that I know on,— But this one might infer according to Mr. L'estranges' modes of Arguing, If they were Papists, and Hedge should happen to be a Papist too; then he may altogether as fairly be Charged with both these Exploits, as all and every the Dissenters are by him Taxed with all the Villainies of Forty odd, when the greatest part of them were not born.  Tory. 
Well, but what Colour is there for Hodges being a Papist?  Truem. 
As many Colours as there are in the Rainbow. 1. Two of the King's Evidence have sworn his haunting of Mass, and another Gentleman deposes, That he owned himself to be of that Church whereof the Pope is Head. Now you that Rail and Ran● at Juries, if they won't believe any lousy Witnesses, though they swear D●ggers and Impossibility, aught methinks to Credit such unexceptionable Evidence. 2 lie. The Gentleman has been oft Challenged to prove that for Eighteen years after the Restitution of the Liturgy, (viz. till after the Discovery of the Popish Plot, and that he was questioned as a Papist, he ever usually frequented his Parish Church, or received the Sacrament.  Tory. 
Oh, he Answers that in his Preface to his first part of Dissenters Sayings, referring people to one Mr. Gatford of St. Dionis Back Church, for proof of his Receiving, etc.  Truem. 
Call you that Shame an Answer? 'Tis but his nude Averment, he produces no Certificate from that Gentleman: Besides 'tis known Mr. L' lived many years in St. Giles' Parish before the Plot, why does he not produce some Testimony in all that time from thence? can it be imagined so intelligent a person, had he been so zealous for the Church of England as he now pretends, would ever have lived Eight or ten years together without her Ordinances, and in disobedience and despite to her Laws and Canons.  Tory. 
— But in particular as to the Fire-Jobb.  Truem. 
Mr. L'Estrange some time before the Fire Printed a Pamphlet, called A Memento, wherein Chap. 6. speaking of some people put to death under Cromwell. He uses these words— London was made the Altar for these Burnt Offerings, God grant that City be not at last Purged by Fire; I mean before the general Conflagration.; Now since, Roger I think pretends not to be a Prophet, and no body takes him for a Conjurer: Ill will might on this occasion suggest him to be a Conspirator: for it has been proved, That the mischief was intended long before it was perpetrated, and if one would talk of him, as he does of the Dissenters,— one might say, his Prayer, God grant, is only to Cloak his Malice. That here's a plain Prediction. It must needs be therefore, that he was acquainted with the Design, and so big with Expectation, that he could not forbear Blabbing on't, and warming his fancy with the very Conceit of the Flames, just as Del Rio the Jesuit in his Magical Disquisitions could not forbear giving a dark hint of the Gunpowder-Treason several years before it happened.—  Tory. 
These are unjust and inconsequent Descants on such an Innocent Accidental passage.  Truem. 
I grant it,— But yet 'tis at this very rate, that L'Estrange Treats others, wresting the most harmless Passages to odious and horrid meanings.  Quod tibi fieri, non vis alteri ne feceris.  

Printed for Langley Curtis, 1681-2.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, March 2. 1681-2.  — Vmbrâque errabit Thynnus inultâ? 

Of the first pretended Act of Parliament that ever was in England against professors of Religion, how it was forged by the Prelates, and soon after Repealed. The bloody Statute of 4. Hen. 2. ca 15. for Burning of Heretics.  
WE have pursued the Papal History beyond the Seas, down to the Council of Constance, and burning of Hus and Mr. Jerome, that is, to about the year of our Lord 1415. which answers to the Third year of the Reign of our King Henry the Fifth. 'Twill therefore now be necessary to look back and gather what Observables occurred in England relating to our Subject not already mentioned, during the Reigns of King Richard the Second, and Henry the Fourth. We gave you before the Relation of Wickliff, whose Doctrines spread so fast, that the incensed Prelates finding their Spiritual Thunders unable to repress them, bethought themselves to pray in aid of the Secular Arm, and to that purpose the King being young and dissolute, so extravagant to his Favourites, that he always wanted Money, the Bishops either by fair words, or the Bait of a Benevolence to be given him by the Clergy, prevailed with him in the Fifth year of his Reign to consent to an Ordinance of their framing, in these words following.  
For as much as it is openly known, that there be divers evil persons within the Realm going from County to County, and from Town to Town, in certain Habits, under dissimulation of great Holiness, and without the Licence of the Ordinaries of the places, or other sufficient Authority, preaching daily, not only in Churches and Churchyards, but also in Markets, Fairs, and other open places, where a great Congregation of people is, divers Sermons containing Heresies and notorious Errors, to the great emblemishing of the Christian Faith, and destruction of the Laws, and of the Estate of the holy Church, to the great peril of the Souls of the people, and of all the Realm of England, as more plainly is found, and sufficiently proved before the Reverend Father in God the Archbishop of Canterbury, and the Bishops and other Prelates, Masters of Divinity, and Doctors of Canon and Civil Law, and a great part of the Clergy of the said Realm especially assembled for this cause; which persons do also preach divers matters of Slander, to engender Discord and Dissension betwixt divers Estatés of the said Realm, as well Spiritual as Temporal, in exciting of the people, to the great peril of the Realm: Which Preachers cited or summoned before the Ordinaries of the places, there to answer of that, whereof they be impeached, will not obey to their Summons and Commandments, nor care for their Monitions nor Censures of the Holy Church, but expressly despise them. And moreover by their subtle and ingenious words, do draw the people to hear their Sermons, and do maintain them in their Errors by strong Hand, and great Routs: It is ordained and assented in this present Parliament, That the King's Edmmissions be made and directed to the Sheriffs and other Mivisters of our Sovereign Lord the King, or other sufficient persons Learned, and according to the Certifications of the Prelates thereof to be made in Chancery from time to time, to arrest all such Preachers, and also their Faitors, Maintainers, and Abettors, and to hold them in Arrest and strong Prison, till they will justify them according to the Law and Reason of Holy Church. And the King wills and commandeth, That the Chancellor make such Commissions at all times, that he by the Prelates or any of them shall be certified and thereof required, as is aforesaid  
This was the first pretended Statute that ever was in England for imprisoning Christians for Religious opinions, and by colour thereof, the Bishops committed great Cruelties, I call it pretended Statute; for though it be entered in the Parliament Rolls, yet it was no Legal Act, for it never passed the Commons: And therefore at the next Parliament in Michaelmas Term following, the Commons preferred a Bill, reciting the same, and constantly affirmed, That they never assented thereunto, and therefore desired, that the said supposed Statute be annulled, and made void, for they protested, That it was never their intent, that either themselves, or such as shall succeed them, should be farther subject, or bound to the Prelates, than were their Ancestors in former times. And to this the King gave his Royal Assent, in these words: Il playst au Roy, The King is pleased that it be so. Cook, 3 Instit. fo. 40. Fox's Acts and Monuments, foe 406.  
But that you may more fully understand the fraud and subtlety of their Reverences in this Affair, you must understand, That before the invention of Printing, the usual way of publishing Acts of Parliament, was to engross them in Parchment, and send them with the King's Writ into every County, commanding the Sheriff to proclaim them. Now John Braibrook Bishop of London, being then Lord Chancellor of England, he by a Writ dated 26 May, Anno Regni Regis R. 2. quinto, sent down the before recited Ordinance of the King and Prelates, amongst the Statutes that were then lately passed: But no less knavishly left out in the next Parliamentary Proclamation the said Act of Revocation, whereby the said supposed Statute was made void, by which means afterwards the other still passed as an Act, and was printed continually as such; but the Act that disannulled it was by the Interest of the Prelates from time to time kept out of the Prints, the better to give colour to their imprisoning of the Laity at their pleasure.  
And farther, to make sure work, Henry the Fourth having usurped the Crown, to gratify the Clergy who had chiefly assisted him therein, in the second year of his Reign, he at their Instigation procured the following cruel and wicked Law to be Enacted, commonly called, The Statute Ex Officio, which that the Reader may the better observe the Spirit of Popery and Persecution, and compare the Times and Actings of Men in past and more modern Times, I hope it shall neither be thought tedious nor unuseful to recite the same at large Verbatim, it not being now extant in Kceble, or any of our Common Statute Books.  
ITem, Whereas it is showed to our Sovereign Lord the King, on the behalf of the Prelates and Clergy of this Realm of England in this present Parliament, That although the Catholic Faith builded upon Christ, and by his Apostles and the holy Church sufficiently determined, declared, and approved, hath been hitherto by good, and holy, and most noble Progeni●ors of our Sovereign Lord the King in the said Realm amongst all the Realms of the World most devoutly observed, and the Church of England by his said most noble Progenitors and Ancestors, to the honour of God and of the whole Realm aforesaid, landably endowed, and in her Rights and Liberties sustained, without that that the same Faith or the said Church was hurt or grievously oppressed, or else perturbed by any perverse Doctrine, or Wicked, Heretical, or Erroneous Opinions: Yet nevertheless divers false and perverse people of a certain new Sect, of the Faith of the Sacraments of the Church, and the Authority of the same damnably thinking, and against the Law of God and of the Church, usurping the Office of Preaching, do perversely and maliciously in divers places within the said Realm, under the colour of dissembled Holiness, preach and teach these days openly and privily divers n●w Doctrines, and wicked, Heretical, and Erroneous Opinions, contrary to the same Faith and blessed Determinations of the holy Church. And of such Sect and wicked Doctrine and Opinions they make unlawful Conventicles and Confederacies, they hold and exercise Schools, they make and write Books, they do wickedly instruct and inform people, and as much as they may excite and stir them to Sedition and Insurrection, and maketh great strife and division among the people, and other Enormities horribly to be heard, daily do perpetrate and commit, in subversion of the Catholic Faith and Doctrine of the holy Church, in diminution of God's honour, and also in destruction of the Estate, Rights and Liberties of the said Church of England; by which Sect, and wicked and false Preachings, Doctrine, and Opinions of the said false and perverse people, not only most great peril of the Souls, but also many more other hurts, slanders, and perils (which God prohibit) might come to this Realm, unless it be the more plentifully and speedily holpen by the King's Majesty in this behalf; namely, whereas the Diocesans of the said Realm cannot by their Jurisdiction Spiritual, without Aid of the said Royal Majesty, sufficiently correct the said false and perverse people, nor refrain their Malice, because the said false and perverse people do go from Diocese to Diocese, and will not appear before the said Diocesan; but the same Diocesans, and their Jurisdiction Spiritual, and the Keys of the Church, with the Censures of the same, do utterly contemn and despise, and so their wicked Preachings and Doctrines doth from day to day continue and exercise, to the hatred of Right and Reason, and utter destruction of Order and good Rule. Upon which, Novelties and Excesses above rehearsed, the Prelates and Clergy aforesaid, and also the Commons of the said Realm being in the same Parliament, praying our Sovereign Lord the King, That his Royal Highness would vouchsafe in the said Parliament to provide a convenient Remedy, the same our Sovereign Lord the King graciously considering the premises, and also the laudable steps of his most noble Progenitors and Ancestors, for the Conservation of the said Catholic Faith, and sustentation of God's Honour, and also the safeguard of the Estate, Rights, and Liberties of the said Church of England, to the land of God, and merit of our said Sovereign Lord the King, and prosperity and honour of all his said Realm, and for the eschewing of such Dissensions, Divisions, Hurts, Slanders, and Perils, in time to come, and that this wicked Sect, Preachings, Doctrines, and Opinions, should from henceforth cease to be utterly destroyed, by the Assent of the States, and other discreet Men of the Realm, being in the said Parliament, hath granted, established, and ordained from henceforth firmly to be observed, that none within the said Realm, or any other Dominions subject to his Royal Majesty, presume to preach openly or privily, without the Licence of the Diocesan of the same place first required and obtained, Curates in their own Churches, and persons hitherto privileged, and other of the Canon granted, only except. Nor that none from henceforth any thing preach, hold, teach, or instruct openly or privily, or make or write any Book contrary to the Catholic faith or determination of the holy Church, nor of such Sect and wicked Doctrines and Opinions shall make any Conventicles, or in any wise hold or exercise Schools. And also that none from henceforth in any wise favour such Preacher or maker of any such or like Conventicles, or holding or exercising Schools, or making or writing such Books, or so teaching, informing, or exciting the people, nor any of them maintain, or any wise sustain, and that all and singular having such Books, or any Writings of such wicked Doctrine and Opinions, shall really with effect, deliver or cause to be delivered all such Books and Writings to the Diocesan of the same place within 40 days, from the time of the Proclamation of this Ordinance and Statute. And if any person or persons, of whatsoever kind, estate, or condition, that he or they be, from henceforth do or attempt against the Royal Ordinance and Statute aforesaid in the premises, or in any any of them, or such Books in the form aforesaid do not deliver, than the Diocesan in the same place in his Diocese, such person or persons in this behalf defamed or evidently suspected, and every of them, may by the authority of the said Ordinance and Statute cause to be arrested, and under safe custody in his Prisons to be detained, till he or they, of the Articles laid to him or them in this behalf, do Canonically purge him or themselves, or else such wicked Sect, Preachings, Doctrines, and heretical and erroneous Opinions do objure, according as the Laws of the Church do require, so that the said Diocesan by himself or his Commissaries do openly and judicially proceed against such persons so arrested, and remaining under safe custody to all effect of the Law, and determine that same business according to the Canonical Decrees within three months after the said Arrest, any lawful Impediment ceasing. And if any person in any case above expressed be before the Diocesan of the place, or his Commissaries canonically Convict, than the same Diocesan may do to be kept in his Prison the said person so Convict for the manner of his default, and after the quality of the Offence according and as long as to his discretion shall seem expedient, and moreover to put the same person to the Secular Court (except in cases where he according to the Canonical Decree ought to be left) to pay to our Sovereign Lord the King his peculiar Fine, according as the same Fine shall seem competent to the Diocesan, for the manner and quality of the Offence, in which case the same Diocesan shall be bound to certify the King of the same Fine in his Exchequer by his Letters Patents sealed with his Seal, to the effect, that such Fine by the King's Authority may be required and levied to his use of the Goods of the same person so convict. And if any person within the said Realm and Dominions, upon the said wicked Preachings, Doctrines, Opinions. Schools, heretical and erroneous Informations, or any of them, be before the Diocesan of the same place, or his Commissaries, after the Abjuration made by the same person pronounced, fall into Relapse; so that according to the holy Canons be aught to be left to the Secular Court, whereupon Credence shall be given to the Diocesan of the same place, or to his Commissaries in this behalf, than the Sheriff of the County of the same place and Mayor and Sheriffs or Sheriff, or Mayor and Bailiffs of the City, Town, or Borough of the same County next to the same Diocesan, or the said Commissaries shall be personally present in preferring of such sentences, when they by the same Diocesan or his Commissaries shall be required: And they the same persons and every of them, after such sentence promulgate, shall receive; and them before the people in an high place do to be burnt, that such punishment may strike in fear to the minds of others, whereby no such wicked Doctrine, and heretical and erroneous Opinions, nor their Authors and Fautours in the said Realm and Dominions against the Catholic Faith, Christian Law, and determination of the holy Church (which God prohibit) be sustained, or in any wise suffered, in which all and singular the premises concerning the said Ordinance and Statnte, the Sheriffs, Mayors, and Bailiffs of the said Counties Cities, Boroughs, and Towns, shall be attending, aiding, and supporting to the said Diocesans and their Commissaries.   

The COURANT.  Tory. 
I Have read that passage we talked of t'other day in Mr. L'estranges' Memento; by the same token in the same page, he gives an account of Addresses, in these words— And now from all parts are to be procured Addresses— Sweet London leads the way— The Commission Officers of the Militia in Suffolk, Leicester, Sussex, and my Countrymen of Norwich, etc. These numerous and pretending Applications were but false Glosses upon his Power, and Cromwell was too wise to think them other; gained by Contrivement, Force, or at least Importunity, half a score pitiful wretches call themselves the people of such or such a County, and here's the Total of the Reckoning.— Thus far L'Estrange, Momentop. 30.  Truem. 
I marry; and he talks like a Soothsayer— But hang't, let's prorogue the Discourse of him and his Achievements. Have you seen Father Dowdal's just and sober Vindication?  Tory. 
No, what's he?  Truem. 
Even a worshipful Roman Catholic Priest, very lately (if not still) a Prisoner in the Gatehouse for Religion forsooth! 'Tis a small Treatise of five or six sheets, bound, printed 1681. and to be sold by William Downing in Bartholomew Close. The design on't is to detect the Intrigues of five Priests and Jesuits that were his Fellow Prisoners, but still you must note the Man owns himself a staunch Catholic.  Tory. 
Heyday! Is Satan's Kingdom then divided against itself? Do the Brethren in Iniquity squabble?  Truem. 
Pish! that's no News; did you never read the feuds between the Fathers in Wisbich Castle, and Parsons the Jesuit and his gang in Q Elizabeth and King James' time? There you may learn the very Quintessence of Railing, the Elixir of Billingsgate.  Tory. 
But what says this Reverend Father Dowdal?  Truem. 
Why it seems being in Gaol in the Gatehouse, the wily Jesuits, etc. his Fellow-sufferers, Povre, Turner, Parsons, Mackarty, etc. cheated him of his snack of the Charity (as he calls it) of abundance of devout Lasses, Countesses, Ladies, and the Devil knows who, that had no better use for their Money than to bestow it upon this Hypocritical Tribe of Traitorous Villains: Hinc illae Lachrymae, Here's the Root of the Quarrel. And p. 2. he affirm, That although they are reputed Sufferers for Jesus Christ's sake, yet they have practised the greatest Injustice that could be, more becoming Heathens than Christians, mor suitable to Infidels than Catholics, and much less to reputed Priests and Jesuits. p. 60. (speaking of the same Holy Fathers his Fellow-sufferers) he says— Each of them could with Authority nobly treat one young Woman or other of very ill Repute, all day long in their Rooms; it was not worth taking notice of, if one of them sent for more Bottles of Wine and Brandy in one day, than I drank Beer or Ale in a whole wee●: Either of them might lawfully call two or three of their younger ●evotes, their Wives, and as many more their Misses, who used to call them Husbands and Gallants in like manner; the rest of the young Women must be their Sisters, and such as were elderly, their Mothers; yea, our holy Patriarch Mr. Povre himself took the liberty to lock himself up daily in his Chamber for some hours with a young Woman he pretended to be his Niece, although a condemned Priest in Newgate, his own Countryman, has openly assured, there is no such Relation between them. A Gentleman of good Credit did assure me, That one of the Women this godly Man used to have locked up in his Chamber, bore a Bastard to one of his Acquaintance, who kept her for his Miss some years.— p. 37. In all my Travels in most Kingdoms of Europe, I never was Eye-witness to more Tricks and Knavery than I have seen practised by the forenamed Companions of mine in this Prison, although reputed Priests and Jesuits, etc.— This is a Popish Priest's own Testimony of the practices and conversation of his Brethren Priests and Jesuits but the other day in the Gatehouse; and that too, at a time when they pretended to be Confessors and Sufferers, forsooth! for Religion. If the Goats and Foxes are thus rampant and mischievous in the Pound, that kind of Creatures must they be abroad in the Common? But, Tory, methinks you are asleep.  Tory. 
I am sorry our Loyal Friends, the Catholics, should be thus exposed by a Bird of their own Feather: Could you but have told me such a Story (though never so Fictitious) of the Presbyterians, it had been worth hearing, and would have made me as merry as Her●●litus Ridens, or Roger's Fiddle.   

Printed for Langley Curtis, 1681-2.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, March 10. 1681-2.  Et Ficta arguunt, fidémque faciunt. 

A Letter of Thanks from the Devil to the Bishops and Clergy, for their persecuting the old Dissenters.  
WE showed you last week by whom, and with what Artifices the first Sanguinary Laws, or Acts of. Parliament in England, against Religious Dissenters were obtained. It remains that we should give you a brief Prospect of the Mischiefs, Cruelties, and sad Effects which thereupon followed. But first, since both the worth of the Matter, and surprizingness of the Form, and the series of Time, do all invite us to it, we think it will not be unacceptable to recite here, a certain Congratulatory Epistle than sent abroad, and by a bold Prosopopoeia directed from Old Nick himself to his trusty and wellbeloved the Prelates and Clergy. For though the Original has no Date, yet the Reverend and Laborious Mr. Fox (who published it verbatim out of the Registry of the Cathedral of Hereford) concludes it to have been written about the time of King Richard the Second: The words whereof (Translated) are as follow.  
I LUCIFER Prince of Darkness and profound Horror, Emperor of the high Mysteries of Acheron, Captain of the Dungeon ●●ebus, King of Hell, and Lord comptroller of the Infernal 〈◊〉: To all 〈◊〉 Child on of Pride, and Companions of our Realm, and especially to our dear Allies, the Princes of the Church of this 〈◊〉 Age (of which our Adversary Jesus Christ saith to his Proph●t, I hate (the Church, or) Congregation of the wicked) send Greeting, and wish Prosperity to all that obey our Commandments, that ●●serve the Laws of Satan already Enacted, and that are industrious to put in Execution our Precepts and Decrees.  
Know ye, That in times past certain Vicars of Christ following his steps in Miracles and Virtues, living in Humility and a poor mean Life, converted (in a manner) the whole World from the Yoke of our Dominion, unto their Doctrine and Course of Conversation; to the great Contempt of our Prison house and Kingdom, and no small prejudice of our Jurisdiction and Authority, they nothing dreading to bid defiance to our Forces, and trample upon the Majesty of our Estate; for then scarce did we receive any Tribute from the upper World, neither did the miserable sort of common people rush in at the Gates of our deep Dungeon as they were wont to do with continual rapping, but in those days the easy, broad, and pleasant way which leadeth to Death, was unfrequented, and lay waste, without the hideous noise of trampling Travellers, or being trod by the feet of wretched Souls. So that our Courts being without Suitors, all 〈◊〉 began to howl, and as being robbed and spoiled, continued in anguish and heaviness.  
All which considered, we could not without diminution to our Glory longer suffer it, the impatient Rage of our Spleen was moved, nor would our Captain General by a shameful negligence endure it any longer; and therefore seeking out the Remedy to prevent like exclusion and inconveniencies for the future, we provided ourselves of a most opportunate Expedient. For instead of these Apostles, and other their Adhe●onts, who conduct themselves by the same Line and Level, as well in Manners as Doctrine, and are odious Enemies unto us; we have caused You to be their Successors, and preferred you in their steads who are the present Prelates of the Church, whom we have advanced by our great might and subtlety, as Christ has said of you— They have Reigned, but not by me. Once we promised unto Him all the Kingdoms of the World, if he would fall down and worship us; but he would not, saying— My Kingdom is not of this World, and went his way when the Multitude would have made him a Temporal King. But to You truly that are fallen from the state of Grace, and that serve us in the Earth, is that my promise fulfilled, and all Terrene things by the means which we have bestowed upon you, are under your Government. For he hath said of us ye know— The Prince of this World cometh, etc. and he hath made us to Reign over all the Children of Unbelief. Therefore our Adversaries before-recited, did patiently submit themselves unto the Princes of the World, and did teach Men so to do, saying, Be you subject to every Ordinance of Man for the Lord's sake: And again, Obey ye them that are made Rulers over you, etc. For so their Masters commanded them, saying— The Kings of the Heathen have Dominion over them, etc. But I on the contrary think it long till we have poured out our Poison upon the Earth, and therefore fill yourselves full with the enjoyments thereof; and be you not only unlike those Primitive Fathers, but also clean contrary to them in your Lives and Conditions. Neither give you to God that which belongeth to him, nor yet to Caesar that which is his; but exercise you the Power of both the Swords, according to our Decrees, making yourselves doers in worldly Matters, fight in our Quarrel, entangled with Secular Labours and Business; and climb ye by little and little from the miserable state of Poverty, unto the highest Seats of all Honours, and the most Princely places of Dignity by your devised Practices, and false and deceitful Wiles and Subtlety, that is, by Hypocrisy, Flattery, Lying, Perjury, Treasons, Deceits, Simony, and other greater Wickedness than any which our Infernal Furies can devise. For after that ye have by us been advanced thither where ye would be, yet that doth not suffice you, but as greedy Stravelings more hungry than you were before, ye oppress the Poor, scratch and rake all together that comes to hand, perverting and turning every thing topsy-turvy; so swollen, that ready ye are to burst for Pride, living like Lechers in all Corporal Delicateness, and by fraud directing all your doings, you challenge to yourselves names of Honour in the Earth, calling yourselves Lords, Holy, yea, and Most Holy persons.  
Thus either by violence you Ravage, or else by ambition, subtly ye pilfer away and wrongfully wrest, and by false Title possess these Goods, which for the sustentation of the poor Members of Christ (whom from our first fall we have hated) were bestowed and given, consuming them as ye yourselves list, and therewith ye cherish and maintain an innumerable sort of Whores, Strumpets, and Bawds, with whom ye ride pompously like mighty Princes, far otherwise going than those poor beggarly Priests of the Primitive Church. For I would ye should build yourselves rich and gorgeous Palaces; that ye fare like Princes, eating and drinking the daintiest Meats and pleasantest Wines that may be gotten; that ye hoard and heap together an infinite deal of Treasure, not like to him that said, Gold and Silver have I none: For why should you not serve and fight for us according to your Wages? O most acceptable Society of Fellowship! promised unto us by the Prophet, and of those Father's long ago reproved: Whilst that Christ called thee Synagogue of Satan, and likened thee to the mighty Whore, which committed Fornication with the Kings of the Earth, the adulterous Spouse of Christ, and of a chaste person made a Strumpet. Thou hast left thy first Love, and hast cleaved unto us, O our blessed Babylon, and our Citizens, which from the Transmigration of Jerusalem, come hither! we love you for your deserts, we rejoice over you which contemn the Laws of Simon Peter, and embrace the practices of Simon Magus our friend, and have them at your Finger's ends, and exercise the same publicly, buying and selling Spiritual things in the Church of God and against the Commandment of God: Ye give Benefices and Honours by Petition, or else for Money, for Favour, or for filthy Service; and refusing to admit those that are worthy to Ecclesiastical Dignities, and preferring those that are unworthy; you call into the Inheritance of God's Sanctuary, Bawds, Liars, Flatterers, your Nephews, and your own Children, and to a childish Boy ye give many prebend's; the least whereof ye deny to bestow upon a poor good Man; ye esteem the person of a Man, and receive Gifts; ye regard Money, and have no regard of Souls; ye have made the House of God a Den of Thiefs; all Abuse, all Extortion, is more exercised a hundred fold in your Judgement Seats, than with any Secular Tyrant; ye make Laws, and keep not the same, and ye dispense with your Dispensations as it pleaseth you; you justify the wicked for Rewards, and you take away the just Man's desert from him; and briefly ye perpetrate all kind of mischief, even as it is our will ye should, and ye take much pain for Lucre's sake in our Service, and especially to destroy the Christian Faith, for now the Lay-people are almost in doubt what they may believe, because if ye preach any thing to them at some times, (although it be but seldom seen, and that negligently enough, even as we would have it) yet notwithstanding they believe you not, because they see manifestly that ye do clean contrary to that ye say; whereupon the common people doing as ye do, which have the Government of them, and should be an Example to them of well-doing: Now many of them leaning to your Rules, do run headlong into a whole Sea of Vices, and so continually a very great Multitude flocketh at the strong and well fenced Gates of our Dungeon; and doubtless ye send us so many day by day of every sort and kind of people, that we should not be able to entertain them, but that our insatiable Chaos, with her thousand ravening Jaws, is sufficient to devour an infinite number of Souls. And thus the Sovereignty of our Empire by you hath been propped up, and our intolerable loss restored.  
Wherefore most especially we command you, and give you most hearty thanks; exhorting you all, that in any wise ye persevere and continue, as hitherto ye have done; neither that ye slack henceforth your Enterprise: For why? by your helps we purpose to bring the whole World again under our Power and Dominion. Over and besides this, we commit unto you no small Authority, to supply our places in the betraying of your Brethren; and we make and ordain you our Vicars, and the Ministers of Antichrist our Son, for whom we have made a very fair and expeditious way and passage. Furthermore we counsel you that possess the highest Rooms of all other, that you work subtly, and that you outwardly and feignedly seem to procure Peace between the Princes of the World, but that you cherish and procure secret Causes of Discord: And like as craftily ye have destroyed and subverted the Roman Empire, so suffer ye no Kingdom to be over much enlarged and enriched by Tranquillity or Peace, lest perhaps in so great Tranquillity (all desire of Peace set aside) they disp●se themselves to view, and consider your most wicked Works, suppressing on every side your Estate; and from your Treasures take away such substance, as we have caused to be reserved and kept in your hands, until the coming of our wellbeloved Son Antichrist. We would ye should do our Commendations to our entirely beloved Daughters, Pride, Deceit, Wrath, Avarice, Belly-chear, and Lechery, and to all other my Daughters, and especially to Lady Simony, which hath made you Men, and enriched you, and hath given you suck with her own Breasts, and therefore in no wise see that you call her Sin. And be ye lofty and proud, because that the most high Dignity of your Estate doth require such Magnificence. And also be ye Covetous, for whatsoever ye get and gather, it is for St. Peter, for the good of the Church, and for the defence of your Patrimony and the Crucifix, and therefore you may lawfully do it; ye may promote your Cardinals to the highest seats of Dignities, without any let, in stopping the mouth of our Adversary Jesus Christ, and alleging again, that he preferred his Kinsfolks, who were of a poor and base Degree, unto the Apostleship; but do not you so, but rather call as ye do, those that live in Arrogancy, in haughtiness of Mind, and filthy Lechery, unto the state of wealthy Riches and Pride; and those Rewards and Promotions, which the followers of Christ forsook, do ye distribute unto your friends. Therefore as ye shall have better understanding, prepare ye Vices cloaked under the similitude of Virtues: Allege for yourselves the Glosses of the Holy Scripture, and wrest them directly to serve for your purpose; and if any Man teach or preach otherwise than ye will, oppress ye them violently with the sentence of Excommunication, and by your Censures heaped one upon another, by the consent of your Brethren, let him be condemned as an Heretic, and let him be kept in a most straight Prison, and there tormented till he die, for a terrible example to all such as confess Christ. And setting all favour apart cast him out of your Temple, lest peradventure the engrafted word may save your Souls, which word I abhor as I do the Souls of other faithful Men; and do your endeavour, that you may deserve to have the place which we have prepared for you, under the most wicked Foundation of our Dwelling-place. Fare ye well with such Felicity as we desire and intend finally to Reward and Recompense you with.  Given at the Centre of the Earth, in that our dark Conclave, where all the Rabble of Devils were present, for this purpose specially called unto our most dolesom Consistory, under the Character of our terrible Seal, for confirmation of the Premises.  

THE COURANT.  Truem. 
BUT is Monsieur L'Estrange so very angry, say you?  Tory. 
You must note, this extreme cold March bears hard upon such Gentlemen as have old Aches, and Necturnal Pains (the sharp Memento's of their youthful Sins) about them; and therefore no wonder if friend Roger be now as petvish as a sick Monkey, or any ill Minister of State in Parliament time. Consequently is not at leisure to answer that small Objection of his not coming to Church, or receiving the Sacrament for 18 years together. But let's leave him to his Observatorisms, and praying for leisure to write against Papists; and tell me, prithee, what thinkest of the Abhorrencies of the Association which hath made such a Figure in modern Gazettes?  Truem. 
I have heard from my Grannum an old Proverb— A great Cry and a little Wool. For my part I abhor all Treason and Rebellion, and all that tends thereunto, as much as the best of you all; and I believe there is scarce one of these Gentlemen Abhorrers, (they being for the most part such as are in present Employs) but have sworn, That they Abhor levying Arms without his Majesty's Authority, or under pretence of his Authority against his Person, or any Commissioned by him; which is the main thing Abhorred in this pretended Paper of Association. Now what a ridiculous impertinent business is it, when not only by common Loyalty we are obliged, but also have sworn a thing, (it may be twenty times over) to come afterwards, and importune His Majesty with a formal verbose Compliment to the very same purpose? I see no reason in the World for this, unless a Man have a mind to intimate, either that his Oath is not to be taken, or that he has a mind to get a Knightship, a place in the Custom house, or some good Job or other.  
As to the Paper called The Association, it may be a very ill Paper; but if it were found at my Lord Shaf●sbury's (which whether it were or no, or how it came there, is still disputable) yet since there is no offer or pretence of proof, That it was of that Lord's writing; that he ever saw it, or heard it read; that he or any body else ever promoted it, or attempted getting of hands to it, or that any Mortal ever approved of, or signed it: How is that Lord concerned? Or why such public Abhorrence and Clamour? If we must in solemn Addresses declare our Abhorrence of every wicked Paper, why were you not, gentlemans, as zealous, and ready with your Abhorrencies of Coleman's Letters, and all the Contrivers of them?  
That there was an Association entered into by private persons in Q. Elizabeth's time, when under colour of advancing the Interests of the presumptive Heir, Marry Queen of Scots (a Papist), Plots were continually hatched against that good Protestant Queen's Life and Government is well known, and so far from being ill resented, that at next Parliament it was confirmed. Now from that wholesome Experience, there was something of the same kind proposed in the House of Commons of the last Parliament (but never designed to be obtruded, without the Concurrence of the Lords, and the Royal Assent). Now this noise of Abhorrence seems at bottom not to be levelled so much at the Paper said to be found in the E. of She's Closet, as under that name, to vilify and expose the Proceedings of the Commons, and render them odious, as if they were all guilty of that very Paper.  Tory. 
Well, but what say you to Godfry's Murder? Thompson says now, he killed himself, and L'Estrange lends a lift that way too.  Truem. 
That's such a Superlative piece of Impudence, as shows the Popish Plot still goes on, else they would not dare thus affront the Justice of the Nation, and outface our very senses, as if we were just ready to believe their absurd Transubstantiation. In a word, 'tis such an impudent Calumny on the Dead, and Abuse to the Nation, that I think it would not misbecome the whole Common Council to express their Abhorrence of such Popish sham's and Lie, and to Address to the Right Honourable the LORD MAYOR, That Thompson be called to Account for't.   

Printed for Langley Curtis, 1681-2.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, March 17. 1681-2.  
Plangunt Anglorum gentes Crimen Sodomorum  
Paulus fert, horum sunt Idola Causa malorum  
Surgunt nigrati Gierzitae Simone Nati  
Nomine Praelati hoc defensare parati.  
Qui Reges estis, populis quicunque praeestis  
Qualiter his gestis, gladios prohibêre potestis?  Versic. Parl. exhib. Anno 18. Rich. 2. 

The Proceedings against Dissenters, in the Reigns of King Richard the Second, and King Henry the Fourth.  
WE have told you the severe Laws made against all those that in these dark Times durst open their Eyes and see farther than Popery, the Church then, as by Law established, thought fit to permit them; such Heretics were generally called Lollards, they were the Puritans, the fanatics, the Whigs, the Brummingham's of those days, and how busy the Magistrates especially of the Clergy, were to put the said Laws in Execution against them, will appear in the following account.  
'Tis true, during the Reign of King Richard the Second we do not find any burnt to Death for the profession of Religion, but many were imprisoned, harrass'd, and in great trouble, and especially William Swinderby a Priest, and Walter Brute a Layman, but Learned, and a Graduate of the University of Oxford, the several Articles against whom, and their Answers thereunto, you may read at large in Foxes Acts and Monuments, too tedious here to recite; I shall therefore only note, That John Bishop of Hereford having by solemn sentence denounced the said Swinderby to be an Heretic, Schismatic, and a false informer of the People, and to be avoided by all faithful Christians, He the said Swinderby did thereupon Appeal from such the Bishop's Sentence to the King and Council, by an Instrument under his hand, which, both in respect of the Matter, and of the English wherein it is written, being such as was then current, (now above 280 years ago) I shall trespass so far on the Readers patience as to repeat it verbatim.  
IN nomine Patris, & Filii, & Spiritûs Sancti, Amen. I William Swinderby Priest, knowledge openly to all Men, That I was before the Bishop of Hereford the Third day of October, and before many other good Clerk's, to answer to certain Conclusions of the Faith I was accused of, and mine Answer was this: That if the Bishop or any Man cou●h● show me by God's Law, that my Conclusions or my Answers were Error or Heresy, I would be amended, and openly revoke them before all the people; but they saiden singly with word, That there was Errors in them, and bidden me subject me to the Bishop, and put me into his Grace, and revoke mine Error, and showed me nought by God's Law, ne Reason, ne proved which they weren. And for I would not knowledge me Guilty, so as I knew no Error in them, of which I should, therefore the Bishop sat in Doom in mine absence, and deemed me an Heretic, a Schismatic, and a teacher of Errors, and denounced me accursed, that I come not to correction of the Church; and therefore for this unrightful Judgement I appeal to the King's Justices for many other Causes.  
One 'Cause is, For the King's Court in such matter is above the Bishop's Court; for after the Bishop has accursed, he may not fear by his Law, but then moat he sech succour of the King's Law, and by a Writ of Significavit, put a Man in Prison.  
The second Cause: For in cause of Heresy there liggeth Judgement of Death, and that doom may not be given without the King's Justices: For the Bishop will say, Nobis non licet interficere quenquam; that is, It is not lawful for us to kill any man, as they saiden to Pilate, when Christ should be deemed. And for I think that no Justice will give suddenly and untrue Doom, as the Bishop did, and therefore openly I appeal to him, and send my Conclusions to the Knights of the Parliament, to be showed to the Lords, and to be taken to the Justices to be well adviset, or that they given Doom.  
The third Cause is, For it was a false Doom; for no M●n is a Heretic, but he that Masterfully defends his Error or Heresy, and stiffly maintains it: And mine Answer has always been Conditional, as the people openly knows, for ever I say, and yet say, and always will; that if they cannen show me by God's Law that I have erret, I will gladly been amendet, and revoke mine Errors, and so I am no Heretic, ne nevermore in God's grace will ben en no wise.  
The fourth Cause is, For the Bishop's Law that they dame Men by, is full of Errors and Heresies, contrary to the truth of Christ's Law of the Gospel. For there as Christ's Law bids us Love our Enemies, the Pope's Law gives us leave to hate them, and to slay them, and grants Men pardon to werren again Heathen Men, and slay him. And there as Christ's Law teach us to be merciful, the Bishop's Law teaches us to be wretchful; for Death is the greatest wretch that 〈◊〉 mown done on him that guilty is. There as Christ's Law teaches us to blessen him that diseazen us, and to pray for him; the Pope's Law teacheth us to Curse them, and in their great sentence that they usen, they presume to Dam hem to Hell that they cursen. And this is afove Heresy of Blasphemy: There as Christ's Law bids us be patient, the Pope's Law justifies two Swords, that wherewith he smitheth the Sheep of the Church; and he has made Lords and Kings to swear to defend him and his Church. There as Christ's Law forbiddeth us Lechery, the Pope's Law justifies the abominable Whoredom of common Women, and the Bishops in some place have a great Tribute or Rent of Whoredom. There as Christ's Law bids to minister Spiritual things freely to the people, the Pope with his Law sells for Money, after the quantity of the Gift, as Pardons, Orders, Blessings, and Sacraments, and Prayers, and Benefices, and preaching to the People, as it is known amongst them. There as Christ's Law teaches Peace, the Pope with his Law assoiles Men for money to gader the People, Priests and other to fight for his Cause. There as Christ's Law forbids Swearing, the Pope's Law justifies Swearing, and compels men thereto. Whereas Christ's Law teacheth his Priests to be Poor, the Pope with his Law justifies and maintains Priests to be Lords.  
And yet the fifth Cause is, For the Pope's Law that the Bishop's demen Men by, is the same unrightful Law that Christ was demet by of the Bishops with the Scribes and with the Pharisees; for right as at time they gaven more credens to the two false Witnesses that witnessed against Christ, than they deden to all the people that witnesseden to his true Preaching and his Miracles: So the Bishops of the Pope's Law given more Leven by their Law to two Heretics and Apostates, or two comen Wymen that woulden witnesseden against a Man in the cause of Heresy, than to thousands of people that were true and good. And for the Pope is this Antichrist, and his Law contrary to Christ's Law, fully I forsake this Law, and so I read all Christian men; for thus by another point of this Law, they mighten conquer much of this World: For when they can, they by this Law present a a man an Heretic, his Goods shulen be forfeit from him and his Heirs, and so might they lightly have two or three false Witnesses to Record an Heresy again what true man so him liked. Herefore me thinks, that whatsoever that I am an Christian man, I may lawfully appeal from a false Dome of the Law, to be Righteously demet by the troth of Goded Law. And if this Appeal will n●●serve, I appeal openly to by Lord Jesus Christ that shall dame all the World, for he, I wot well, will not spare for no man to dame a troth. And therefore I pray God Almighty with David in the Sauter Book, Deus Judicium tuum Regi da, & Justitiam tuam Filio Regis, judicare populum tuum in Justitiâ, & pauperes tuos in Judicio: That is, O God, give thy Judgement to the King, and thy Justice to the King's Son, to judge thy people in Justice, and thy poor ones in Judgement, etc.  
What afterwards became of this Swinderby, we find not in History; but as for Walter Brute, having worried him a long time, they at last prevailed with him to submit himself in a Scroll under his hand, in these words following.  
I Walter Brute submit myself principally to the evangely of Jesus Christ, and to the determination of Holy Kirk, and to the General Councils of the Holy Kirk. And to the sentence and determination of the four Doctors of holy Writ, that is, Augustine, Ambrose, Jerome, and Gregory. And I meekly submit me to your Correction as a Subject aught to his Bishop.— Fox, fo. 461.  
Touching the Deposing of King Richard the Second, and the Ill-Favourites and Misgovernment which originally occasioned that Prince's Misfortunes, being foreign to our Subject, we shall say nothing here. Those that desire to be satisfied therein, may read an excellent, though short, Discourse, Entitled, The Life and Reign of King Richard the Second, printed not long since for the Publisher hereof, wherein a more full and true account is given thereof, than in any of our Histories extant in English.  
As King Henry the Fourth, who was the Deposer of King Richard, was the first of all our English Kings that brought into mode the cruel burning of Christ's Saints for opposing the Pope and his wicked Doctrines, so as far as I can find the first Martyr in that kind, was one William Santre Priest, (whom elsewhere I find mentioned by the name of Sir William Chatris, Parish-Priest of the Church of St. Scithe the Virgin in London) who was consumed by the Flames in the year of our Lord 1400. The Articles or Heretical Conclusions which he was charged to hold, were these:  
1. Imprimis, That he should say, That he would not worship the Cross on which Christ suffered, but only Christ that suffered on the Cross.  
2. That he would sooner worship a Temporal King, than the foresaid wooden Cross.  
3. That he would rather worship the Bodies of the Saints, than the very Cross on which he hung, if it were before him.  
4. That he would rather worship a Man truly contrite, than the said material Cross of Christ.  
5. That if any Man would visit the Monuments of Peter and Paul, or go on Pilgrimage to the Tomb of St. Thomas or elsewhere for the obtaining any benefit, he is not bound to keep his Vow, but may distribute the Expenses that such a Journey would cost him in Alms to the Poor, and it would do as well.  
6. That every Priest and Deacon is more bound to preach the Word of God, than to say the Canonical hours.  
7. That after the pronouncing of the Sacramental words, the Bread remaineth of the same Nature it was before; neither doth it cease to be Bread.  
Are not these, Christian Reader! mighty Crimes? And yet for these this poor Man was first very solemnly Degraded from all their pretended Holy Orders, and then most barbarously burnt as aforesaid: Ought not such Examples make Protestant Englishmen fond of a Popish Successor, who must infallibly act over again the same Barbarities, when ever his bloody Clergy shall instigate him thereunto, upon themselves or their Posterity?  
The next dying Witness to truth was one John Badby a Tailor, of the Diocese of Worcester, who was burnt in Smithfield, Anno 1409. His only Crime was for asserting, That the Sacrament consecrated by the Priest is not the very Body of Christ, but that still the Bread remained; and that when Christ sat at Supper with his Disciples, he had not his Body in his hand, to the intent to distribute it to his Disciples, etc. And 'tis remarkable, that when he came to die, and was put in a Tun or Vessel, and Fire put to him, he crying out (to the Lord, not to Men, as by the Sequel appeared) Mercy, Mercy, the Prince (King Henry's eldest Son) being present, caused the Fire to be stopped, and made him large Offers, not only of Life, but of Preferment too, if he would change his Opinion; but he with a glorious Constancy refused those Temptations, and chose rather to Seal the Truth with his Blood, than betray it by a base Compliance with such worldly Allurements.  
King Henry to confirm his ill got Sovereignty, resolving in all things to gratify the Clergy, the Empire of the Pope and his Party became so strong in this Realm, that scarce any durst oppose them; the Bishops having got such an Ascendant on the King, and besides being Armed with the Statute we formerly recited, and with additional Constitutions of their own, power of Imprisonment, Temporal Sword, Fire, and Faggot, Reigned and Ruled as uncontrollable; so puffed up with Pride, that they thought all things subject to their extravagant Power, and daily boasted how they would utterly extirpate Heresy, (as they called the Profession of the Truth) out of the Land. And indeed to the Eye of Humane Reason, nothing seemed more easy to effect, under such advantageous Circumstances. But 'tis the nature of Truth to flourish by opposition, Premi potest non suppremi, It may be oppressed, but never suppressed. All their kicking was against the Pricks; Providence supported That, which they with united Councils, and Force, and Fraud, and Policy, and Power, thought to overthrow, as will appear in the Sequel of this History. A fair warning, would Men but be so wise as to heed it, of the vanity of such or the like attempts to all succeeding Generations.   

The COURANT.  Truem. 
YES, I do aver, L'Estrange refusing on the 18 th' of October, 1678. to Licence Thompson's Narrative, touching the manner of finding Sir Edm. Godfrey's Body assigned for a Reason, That he did not know but if he should Licence it, he might offend some great persons at Whitehall.  Tory. 
O! but Thompson, Numb. 128. says, That's a false and scandalous Aspersion: And Observator, Numb. 111. says, 'Tis a damned Lie.  Truem. 
'Tis not a Straw matter what those two Gentlemen say, their veracity is notorious. Mr. L— the Printer went with Thompson then to L'Estrange, stood by, heard the words, and at that instant took particular notice of them, because he admired what might be the mysterious meaning, and is ready to depose the same upon Oath, when ever-lawfully required. And as for the reason L'Estrange now gives, viz. [It was before the King and Council, and he durst not meddle with it] That's no reason at all, for though the Inquiry after the Murderers might be before the Honourable Board, as indeed it was before all the Magistrates in the Nation, yet what harm or offence could it be in the mean time to publish a true Narrative of the matter of Fact, when, how, and in what manner, the Body was found. It might also be noted, That L'Estrange refused to Licence two Elegies on the same Gentleman, which were both Licensable, as appears in that one of them after his refusal was Licenced by my Lord Bishop's Chaplain, who sure understood his business as well as Roger, and the other, after a long ruffle and threatening to Complain, Roger made shift to Licence himself, but not without 2 or 300 Oaths and Curses.  Tory. 
I confess I always observed Mr. L'Estrange mighty tender in Licensing any thing that might reflect on the Roman Catholics: 'Twas sometime before the discovery of the Plot, the Parson's Sons had a public Feast, and some body had made a Copy of Verses on that occasion, wherein having reckoned up what excellent Men in all Professions clergymen's Sons had proved, the Author concludes thus:  

Blush Romanists at your unjust Restraints,  
Our Church fills Earth with Hero's, Heaven with Saints:  
Whilst from your Cells a spurious Issue springs,  
To ●ifle Subjects, and to Murder Kings.   
These two last Lines were such an abomination to our Friend, that he would not Licence the Paper, unless they might be crossed out, and cross them he did before he would sign it, though in some of the Copies the Printer ma●e bold to insert them. Mr. Birch was the Bookseller, who is ready to attest this business— And so much at present for L'Estrange. Now here's Thompson's second Letter to Mr. Prance; what have you to say to that?  Truem. 
I say, That Paper is the perfect Resemblance, or indeed a Demonstration of the whole Genius and Nature of Popery in general, for what is Popery but Lies and Nonsense, obtruded upon the World with the height of Impudence? And just such is that Letter. The shameless Author of which opposes Legal Oaths, and Judicial Records, with pitiful Surmises, and forged Flams. Affirms over and over again with a ridiculous Effrontery things that half the Town know to be false, and others which common sense can never admit, as that of his Shoes being glazed with walking on the Grass, and the Hay seeds in the s●ams, and his Face being Flyblown, etc. and all this in the midst of a very cold snowy October. Is it not pleasant to hear him tell the world, That Mr. Brown the Constable, who first moved the Body, and the Surgeons that viewed it, and the Maid that washed the Clothes, who have all sworn there was no Blood, are no competent Witnesses; and yet this Sir Nicholas Nemo, with his unknown Knights of Bornwell peep on their bare Say so's, must be credited. Does not Thompson own himself a prodigious wretch in putting his name to this Paper, so directly contrary to what he himself printed, just at the time when the thing happened; and yet now to take not one word notice thereof though so home charged upon him by the Ghost. Is it not absurd vapouring to cry, Such, and such and such things shall be proved by undeniable Witnesses. and yet after so many Challenges not be able to name one? 'Tis true, he intimates as if one Wren had something to say, but sure I am it cannot be that Sir Edm Godfrey killed himself; for I myself have many times heard that Wren say and swear, That he deserved part of the 500 l. Reward, as being an occasion of the discovery of Mr. Prance's being in the Murder; and that before ever Mr. Prance was seized, he had such violent Suspicions, or Impulses, as he called them, that he was concerned in't, that he could not rest in his Bed a nights: And will this Man, after all this, swear, That Prance knew nothing of it?  Tory. 
There is, I am told, another Gentleman, though not named yet hinted at in that Paper, that is to help on the Job with a civil Oath or two upon occasion, a certain pragmatical primatical Tittle-tattlecal pretended Councillor at Law.— But we'll Adjourn our Discourse of him till next bout.   

Printed for Langley Curtis, 1681-2    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, March 24. 1681-2.  Omne meum Nil meum. 

An Apology in Answer to an Accusation of Plagiarism. Tolling of Aves in honour of our Lady. People forced to do Penance for not bringing Litter for a Proud Prelates Horses as he would have them. The story of the Lord Cobham, and Sir Roger Acton entered into.  
'tIs pleasant to consider how many little Artifices the Devil and his Instruments, ill Men, have vented their Malice against this poor innocent Weekly Sheet, and how Sedulous they have been, and are, either (if they could) totally to suppress, or at least, to asperse and Calumniate It. This makes me hope, It may have done some Execution against the Kingdom of Antichrist; or that it may be of use to the Protestant Religion, since the Advocates of Popery do so Rave and fret against it. But that which I shall particularly take notice of at present, is, The Gentleman that calls himself the Observator, who, Numb. 14. has the Forehead to Affirm, That All the Pacquets are stolen. A charge so general and apparently False, that it deserves no Answer, but Contempt or Pity. But afterwards he comes and Asserts, That out of Fox's Acts and Monuments, and the Magdeburgh Centuries, I furnish this Weekly History. To this I Reply,  
First, That if any body pretends to give the World an Account of things Transacted Two or three hundred Years or more before himself was Born, 'tis twenty to one, if he will deal like an honest Man, but he must Consult Historians that have Treated of those Affairs; else what he Writes will be Fiction and Invention, not History.  
Secondly, If he means that I make use of no other Authors but Fox and the Centuriators, 'tis notoriously False; I having for carrying on this Work, perused many Hundred Authors, as any unbiass'd Learned Reader cannot but observ●.  
Thirdly, He notes several Passages in the Two last Pacquets, that are in Fox. 'Tis very true, What then? Do not I there Cite Fox for them, where is the Plagiarism? I Write to the Common People, and Publish it thus in Successive sheets, that so it may fall into the more Hands; I pretend, not to Instruct the Learned, but to give the Vulgar (such as perhaps never read Fox, and know nothing of the Magdeburgh Centuries,) a general Prospect of Popery, that they may know, and Abhor it: Those things which in Fox are tediously told, I abridge, what is less material I omit, Remarkables I Transcribe, and fairly tell the Reader where I have them: and what Felony and Treason is there in all this?  
Fourthly, Why may not I furnish my Matter from Fox and the Centuriators? I doubt the Observator has some particular spite at them. The first continues the Memory of many Glorious English Martyrs barbarously Butchered, even since the Reformation, under a Popish Princses (of excellent Virtues, setting aside her Blind, Bloody Zeal,) which perhaps the Observator would have had forgot; And the Second Learned Labours and Industrious Researches into Antiquity, have wrested one of the Church of Rome's boasted Weapons out of her hands, and taught us to distinguish the real Testimonies of the Fathers, from Spurious Suborned Knights of the Post, though in Grey Perriwiggs and Venerable Names. I wonder what Authors the Gentleman would Advise us to; perhaps his friend Father Cressy's Church History; or the Golden Legend:— But he that regards every bark of Cerberu● may quickly be Deaf. Let us proceed in our intended Work, and let Mr. Observator be never so angry at it, we will again make use of Mr. Fox, and from thence observe to the Reader, That though the Church was already overburdened and almost suffocated with a vast Mass of vain Superstitious Ceremonies: yet Tho. Arundel Bishop of Canterbury, in the days of King Henry the 4 th'. about the Year 1410. took upon him to increase them, by Commanding, That in all Monasteries and Collegiate Churches there should every Morning be Bells Rung, in Honour of the Virgin Mary, which commonly was called Tolling of Aves: For the promoting of which, he sent his Mandate stuffed full of Wicked and Blasphemous Expressions, to the Bishop of London; and towards the Close thereof used these Words, We therefore desiring more earnestly to stir up the Minds of all Faithful People to so devo●● an Exercise, etc. do grant to all and every Person that shall say his Pater Noster, and the Angel's Salutation, Five times at the Morning Peal, with a Devout Mind; as oft as he shall do it, for each time forty days of Pardon by these Presents. Given under our Seals in our Manner of Lambeth, the 10th. of February, in the 9th. Year of our Translation.— Now we appeal to the Reader, if this were not a Lumping Pennyworth to have Forty days Pardon of all Sin, whatsoever Villainy a man should in that time Commit, merely for Muttering over Five Pater Nosters, and Five Aves, what a kind good humoured, pleasant, delicate inviting Religion is Popery.  
Yet now I think on't, my Countrymen of Wengham did not find it so, under his Predecessor William Courtney Archbishop of the same Province, when they were forced to do a scurvy scandalous Penance for the horrid Sin of not bringing Litter for his Grace's Horses decently and in order. The Sentence against whom being very notable I shall here Recite it, and (to spite the Observator) it shall be out of Fox too. Erroris Mater Ignorantia, etc. Ignorance the Mother of Error, hath so blinded certain Tenants of the Lord of Wengham, viz. Hugh Penny, John Forestall, John Boy, John Wanderton, William Hayward, and John White; That at the coming of the Lord Archbishop to his Palace at Canterbury on Palm-Sunday-Eve, in the Year 1390. being warned by the Bailiff to carry Hay, Straw, and Litter [Foenum Stramen sive Literam, 'tis in the Original, which may be noted from an Archi-episcopal Elegancy] to the aforesaid Palace, as by the Tenure of their Lands which they hold of the See of Canterbury they are bound, refusing and disdaining to do their due Service, as they were accustomed, brought their Straw not in Wanes and Carts publicly and in sufficient quantity, but sneakingly in Sacks, and huggermugger, to the undervaluing of the Lord Archbishop, and derogation of the Rights of his See of Canterbury. For which, being called, and personally appearing before the said Lord Archbishop on Thursday in Easter week, sitting on his Tribunal in his Castle of Statewode, they did humbly submit themselves to his Judgement, devoutly craving Pardon and Mercy for those Crimes which they had committed in this behalf. And then having sworn them to stand to the Commands of Holy Church, and to perform the Penance that should be Enjoined them; his Grace did Absolve them, imposing on them, and each of them, a wholesome Penance, after the manner of the Fault, viz. That on the Sunday next, the said Penitent should leisurely go barefooted and bareheaded, in an Humble and Devout Manner, a Procession to the Collegiate Church of Wengham, each of them bearing on their shoulders openly a Sack full of Hay and Straw, with the mouths of the Sacks open, so as the Hay and Straw may appear hanging out.  
And to perpetuate the Memory of this Foolery, the Pictures of these poor men doing this Ridiculous Penance, were entered in his Grace's Register, a Copy of which taken from the Original you have in Fox, with this Superscription, being as 'tis probable the Words they were to say in their Procession.  
This Bagful of Straw I bear on my Back,  
Because my Lord's Horse his Litter did Lack;  
If you be not good to my Lord Grace's Horse,  
You are like to go Barefoot before the Cross.  
In the 11 th'. Year of King Henry the 4 th'. The Commons of England in Parliament, perceiving how abominably the Clergy Monks, Friars, etc. abused those vast Revenues which they Enjoyed to all kind of Pride and Licentiousness, Preferred a Bill to the King, to take away their Temporal Lands, and to Employ the same to the better Advantage and Safety of the Kingdom: Alleging, that the Temporailties then in the Possession of Spiritual Men, amounted to Three hundred and twenty three thousand Marks by the Year. But as the Clergy had mainly Assisted that Prince to Usurp the Crown, so he did not think it safe to disoblige them at that juncture: and therefore put off this Bill with a Le Roy S'avisera. And about Two Years after, the said King Henry died, viz. the 2 d. of March 1413. in the 46 th'. Year of his Age: to whom succeeded his Son then near 30 years of Age, by the name of Henry the Fifth.  
By the Preaching of Wickliff and his Followers, the Eyes of great numbers of the People were in some measure enlightened to see the Errors and False Doctrines than obtruded in the Church, which much Incensed the Prelates with Rage; and particularly observing, that Sir John Oldcastle, a valiant Religious Knight of Kent, (and who in the Right of his Wife was Lord Cobham) to be a great Favourer of that Doctrine, they resolve to take him to task; but first of all, Complain of him to the King, in the first Year of his Reign, who sent for, and discoursed him; to whom the Lord Cobham declared his Loyalty and Obedience: but added, That as touching the Pope and Prelates he owed them neither Suit nor Service, for that by the Scriptures he knew the Pope to be Antichrist, etc. Upon which, the King would talk no further with him.  
Then Arundel the Archbishop began to Cite him, before him, and not being obeyed, Pronounced him guilty of Contumacy; at last the Lord Còbham, drew up a Confession of his Faith, being an Explanation of the Apostles Creed, and very Orthodox; with which he repaired to the Court, and humbly tendered it to the King, but he refused to receive it; and by the King's Commandment, he was sent to the Tower: and in the 23 d. of Sept. 1413. Convened before the Archbishop, and the Bishops of London and Winchester. The chief Objections against him were, That he held Erroneous and Heretical Opinions in these Four Points, viz. Touching the Sacrament. Touching Penance. Touching Images. And touching Pilgrimages.  
Therefore he delivered in to the said Bishops a Writing Indented, containing his Opinion in each of these Particulars; which not being long, we shall here recite Verbatim.  
I John Oldcastle Knight, Lord of Cobham, Will, That all Christian Men, Weet and Understand, that I Clepe Almighty God into Witness, that it hath been, now is, and ever with the help of God shall be, mine intent and my will to Believe faithfully and fully all the Sacraments that ever God Ordained to do in Holy Church: and moreover to declare me in these four Points, I Believe, that the most Worshipful Sacrament of the Altar is Christ's Body in the Form of Bread, the same Body that was Born of the Blessed Virgin our Lady Saint Mary, done on the Cross, Dead and Buried, the Third Day Ros● from Death to Life, the which Body is now Glorified in Heaven.  
Also as for the Sacrament of Penance, I believe that it is needful to every man that shall be Saved to forsake Sin, and do due Penance for Sin before done, with true Confession, very Contrition, and due Satisfaction as God's Law limiteth and Teacheth, and else may he not be Saved: which Penance, I desire all Men to do.  
And as of Images I Understand, that they be not of Believe, but that they were Ordained sith they believe was zewe of Christ, by sufferance of the Church, to be Calendars to Lews Men, to Represent and Bring to mind the Passion of our Lord Jesus Christ, and Martyrdom and good Living of other Saints: and that who so it be, that doth the Worship to dead Images that is due to God, or putteth such hope or trust, in help of them, as he should do to God, or hath Affection in one, more than in another, he doth in that the greatest Sin of Maumetrie.  
Also I suppose this fully, That every Man in this Earth is a Pilgrim towards Bliss, or toward Pain: and that he that Knoweth not, ne will not Know, ne Keep the Holy Commandments of God in his Living here (albeit that he be go on Pilgrimages to all the World, and he die so) he shall be Damned: he that knoweth the Holy Commandments of God, and Keepeth them to his End, he shall be Saved, though he never in his Life go on Pilgrimage, as Men now use to Canterbury or to Rome, or to any other Place.   

The COURANT.  Papist and Tory. Tory. 
WEll, and how go Cases now?  Papist. 
Not altogether so well as we expected. The heat against Dissenting Heretics in many places begins to Cool; not can we get the people to believe, That Godfrey Murdered himself.  Tory. 
Murdered himself! Why Thompson Num. 131. talks as if he were still alive, and expected next fair Wind. For he says, the Truth of his Two Sham-Letters will be as effectually proved, as the Appearance of the Viscountess Cambaen's Steward did clear that business. Which can no otherwise so effectually, nor indeed, at all be done; without Sir Edmund Bury's appearing alive again; and indeed, I have often wondered that the Church which boasts of Miracles for one of her Notes, hath not all this while wrought One, by raising that Gentleman again to Life, which undoubtedly would destroy the suspicion of the Plot for ever.  Pap. 
Tush! I may tell you as a Friend, we are better by half at Raising of Lies, than at Raising the Dead. This Godfrey's Ghost always haunts us, and all the skill of the Soothsayer Gadbury, the Hag Celier, or our Saterdotal Conjurers cannot tell how to Lay it. How many Devices have we started to Evade, not the Gild, but the Scandal of having Murdered him. Once we would have put it upon the Earl of D. to which purpose we scattered about a Libel, called Reflections, etc. But that not taking, comes in Macgrath and his Crew, and they were for Swearing, That he hanged himself, and his Man Mr. Moor cut him down. This being likewise Confuted, we revive our first story, and Now we would make the World think, he Murdered himself with his own Sword.  Tory. 
If you had left the Management of this Intrigue to Roger, he would have dispatched it better by half, than Natt. for to speak Truth, all the Priests are but Bunglers to him.  Pap. 
O, but he had formerly given it under his hand, That he did not in the least doubt, but Sir Edm. Godfrey was Murdered by Papists.  Tory. 
No matter for That, He shall unsay it again for Two pence, and prove, that they were Presbyterians killed him; and then we will have a new Set● of Abhorrencies go about, to Abominate, Detest, and Defy John Calvin and all his Works. This were somewhat to ●he purpose; but to come as Natt. does, with Ifs and and's, If Sir E. B. Godfrey's Body were full of Blood. If his Nostrils, etc. were fly blown. If his Body stunk, and Cakes of putrified Blood were found in his clothes, etc. Well, what then? Why then, if all this were true, Natt. Thompson is a Liar, for Printing in October 78. a Narrative upon his own personal view, quite contrary to all these Assertions. But Friend Natt. the whigs have often told you, That these Suggestions are All notorious Lies, forged out of a devilish Design to Conceal Murder, and stifle Treason, etc. and they have Challenged you to produce the Witnesses that you boast of, and you have not been able to name One, except it be Mr. W. and him the very next Week you u●braid with Tankard stealing.  Pap. 
Well! well, a little patience, we have a parcel of Witnesses on the Stocks, and as soon as we can Equipp and Rigg them something may be done.  Tory. 
Well, go on and prosper, I hear Natt. is like to have but a hard Bargain of it. But I am for Sam's Coffee-house to wait on the Guide to the Inferior Clergy, the Reverend Squire Roger; how neatly he comes off, about saying, That he would not Licence a Narrative of Sir Ed. B. Godfrey's Murder for fear of offending some Great Persons at White Hall.  Pap. 
Well! what says he to that, I hear 'tis Sworn against him.  Tory. 
Why he says, What if the Printer do swear it, 'tis not the first time that a Perjured Rascal has Sworn against L'Estrange.  Papist. 
Yes, and in the same Observator Num. 114. is very angry with some body, for declaring, That he would rather believe Prance [he should have added, and Three more] upon Oath, than Mr. L'Estrange's single Protestation on the Sacrament. Well, if the World can meet with no better proofs than these, and his Preface to the Proposals for Reunion with the Church of Rome, to prove, L'Estrange no Roman Catholic, I shall still have the Charity to esteem him One, and so my Service to him.   

Printed for Langley Curtis, 1681-2.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, March 31. 1682.  Nulla Ratione fieri potest, ut in rectè factis effugias Invidiam. Quis enim Umbram effugiet Invidiae, nisi pariter & Virtutis Lucem effugerit? 

The Story of Sir John Oldcastle continued. A severe Law against Lollards. A note touching the Oath of Sheriffs. The strange manner of putting Sir John to Death. Tyburn, whence the Word derived. Sir John vindicated from Treason, and the Imputation of Debauchery, the reason of that latter Scandal.  
OUr last acquainted you with the Grounds of Sir John Old-Castle's Troubles, and what an honest Christian Answer he gave in Writing to the Bishops, touching the Four Articles whereon principally they accused him: yet therewith they were nothing satisfied, but would needs have a more direct Answer, and giving him time to consider of it, that he might know how to please them, sent him a silly Blasphemous Scroll containing their Creed, and Determination in those Points, which was as follows;  
First, The Faith and Determination of Holy Church touching the blessed Sacrament of the Altar is this; That after the Sacramental Words be once spoken by a Priest in his Mass, the material Bread, that was before Bread, is turned into Christ's very body. And the material Wine that was before Wine, is turned into Christ's very Blood. And so there remaineth in the Sacrament of the Altar, from thenceforth no material Bread, nor material Wine which were there before the Sacramental Words were spoken. How believe you this Article?  
Secondly, Holy Church hath Determined, That every Christian Man living here bodily upon the Earth, aught to be shriven to a Priest Ordained by the Church, if he may come to him. How feel ye this Article?  
Thirdly, Christ Ordained St. Peter the Apostle to be his Vicar here on Earth, whose See is the Holy Church of Rome: and he granted that the same Power which he gave unto Peter, should Succeed to all Peter's Successors, which we now call Popes of Rome; by whose Power in Churches particular, be Ordained Prelates, as Archbishops, Bishops, Parsons, Curates and other Degrees more, whom Christian Men ought to obey, after the Laws of the Church of Rome: This is the Determination of Holy Church. How feel ye this Article?  
Fourthly, Holy Church hath Determined, That it is Meritorious to a Christian Man to go on Pilgrimage to Holy Places; and there especially to Worship Holy Relics and Images of Saints, Apostles, and Martyrs, Confessors, and all other Saints besides, approved by the Church of Rome. How feel ye this Article?  
I cannot say, whether the Lord Cobham on the Receipt of this Scroll did more admire, or pity their Blindness. But on the Twenty fifth of September in the before mentioned Year 1413. he was again Convened before them; where the Archbishop telling him, That he was Cursed, and adviseing him to desire Absolution: The Knight replied, God had said by his Holy Prophet, Maledicam Benedictionibus vestris. Mal. 2. 2. Which is as much as to say, I will Curse where you Bless. And afterwards kneeling down on the Pavement, and lifting his hands towards Heaven, he said, I here Confess me unto thee my Eternal Living God, That in my frail Youth I Offended thee most grievously, in Pride, Wrath, and Gluttony, Covetousness and Lechery, and many Men have I hurt in my Anger, and done many horrible Sins, for which, Good Lord, I ask thee Mercy. And then weeping bitterly, he said to the People, who in great Numbers flocked to hear his Examination,— Behold good People, for the breaking of God's Law, and his great Commandments, they never yet Cursed me, but for their own Laws and Traditions most cruelly do they handle me, and other Men.— And being questioned by the Archbishop about his Belief, he Answered,— I Believe fully and faithfully the Universal Laws of God; I Believe that all is true which is contained in the Holy Scriptures of the Bible. Then proceeding to Examine him, touching the Four Articles before specified, A Long Discourse happened, (which you may Read (and worth reading it is) in Fox, but too tedious to be here Recited,) his Answers were quick and pertinent, and amongst others he has this Expression,— Rome is the very Nest of Antichrist, and out of that Nest come all the Disciples of him, the Pope is the Head, the Prelates, Priests, and Monks are the Body; and these piled Friars are the Tail.  
In fine, they proceeded to a Definite Sentence against him, whereby they Condemn him, as a most pernicious, detestable, and obstinate Heretic; and order him to be delivered over to the Secular Power to be put to Death: in pursuance whereof, he was carried back to the Tower; from whence he made some means shortly after to escape, and remained for near Four Years in Wales, till he was taken and put to Death, as by and by we shall acquaint you.  
This Escape of his enraged the revengful Clergy, and therefore a Sham-Plot was set on foot to bring all his Friends, and whoever had any favour for Wickliffs' Doctrine into a general odium and danger. In those days it seems St. Giles' Fields were a Woody lonesome place, full of Bushes and Thickets, and very probably being so near the Town, many good People not daring for fear of Discovery to Assemble in the City, might meet there for the Worship of God, and hearing his Word: This (according to the Common Construction of Malice) is Rumoured to be a Conspiracy against the Government, and upon this suggestion our Historians (who by the way, either were Monks, or such as borrow from those that were) came thither at Midnight, and finding some persons there, caused them to be Apprehended, and shortly after Sir Roger Acton, and several others of them; (Parsons in his Second Part of Three Conversions, pag. 197. says Thirty seven; but Sir Richard Baker in his Chronicle fo. 177. says but Twenty eight) were Executed, for the pretended Treason.  
And to push home the matter, in a Parliament held the next Year, They obtain an Act of Parliament [2 Hen. 5. Ca 7.] with this frightful Preamble— For as much as great Rumours Congregations and Insurrections here in the Realm of England by divers of the King's Liege-people▪ as well by them which were of the Sect of Heresy commonly called 〈◊〉, as by other of their Confederacy, Excitation, and Abetment now of late were made, to the Intent to Annul, Destroy, and Subvert the Christian Faith, and the L●w of God, and Holy Church, within this same Realm of E●gland; and also to destroy the same our Sovereign Lord the King and all other manner of Estates of the same Realm of England, as well Spiritual as Temporal; and also all manner of Policy, and finally, the Laws of the Land: The same our Sovereign Lord the King to the Honour of God and in Conservation and Fortification of the Christian Faith, and also in Salvation of his Royal Estate, and of the Estate of all his Realm, w●●ling against the Malice of such Heretics and Loll●rds, to provide a more open Remedy and Punishment, etc. hath Ordained, That the Chancellor, Treasurer, justices of each ●ench▪ justices of the Peace, Sheriffs, etc. shall take an Oath to Root out, and Destroy all manner of Heresies and Errors, commonly called Lollardries; And that all persons Convict of Heresy, by the Ordinary, shall forfeit all their Lan●●s and Tenements, Goods and Chattels.  
So that by this Law, the poor People were in as bad ease for Heresy, as if they had Committed Treason or Murder; they must lose both 〈◊〉 and ●state, only here was no Corruption of 〈◊〉 and 'tis observable, that pursuant to this Act, there wa● even since the Reformation this Clause in the Sheriff, Oath, viz.— Ye shall do all your pain and diligence to Destroy and make to Cease all manner of Heresies and Errors commonly called Lollers within your Bayliffwick. [See Book of Oaths, p. 27.] And so it continued to the beginning of the Reign of King Charles the First: and then, viz. the Fourth of December 1625. it was by direction of the King's Council Reform, and that Clause omitted.  
But now 'tis time to return to speak of Sir John Oldcastle, he had now sheltered himself about Four years in Wales, and though the King at the Prelate's Instigation had set forth A Proclamation Promising a Thousand Marks, to any that should bring him in; yet (says Baker) so generally was his Doctrine favoured, that the King's offer was not much regarded; till at last, he was taken by the Lord Powis, and sent Prisoner up to London, and being in the Interim Outlawed for the aforesaid pretended Treason, he was drawn to the Place since called Tyburn, and as his Crime was represented double, so likewise was his Punishment, being both Hanged and Burnt, the first as a Traitor, and the last as an Heretic; and 'tis said, several others in those times, were served in like manner; insomuch, That some have deduced the Etymology of Tyburn, from those two Words, Tie and burn, the Necks of Persons being tied thereunto, whose Legs and lower Parts were Consumed in the Flames.  
Having given this Succinct Relation of this Affair of Sir John Old Castle, I am not Ignorant what rubs have been thrown in the way, and Scandals raised upon his Memory, by Parsons the Jesuit, and others, which are reducible unto Two sorts, viz. 1 st. That he was a Traitor to his Sovereign. 2 lie. That he was a Drunken Companion, or Deb●uchee.  
As to the First, being a very material and heinous Charge, we shall refer the Confutation thereof to our next Packet. But this last being as groundless as Trivial we'll dispatch it at present.  
That Sir John Oldcastle was a Man of Valour, all Authentic (though prejudiced) Histories agree, That he was a Gentleman, both of go●d Sense, sober Life, and sound Christian Principles, is no less apparent by his Confession of Faith, delivered under his own hand, (Extant in Fox,) and his Answers to the Prelates. But being for his Opinions hated by the Clergy, and suffering such an Ignominious Death; Nothing was more obliging to the then Domineering Ecclesiastic Grandees, than to have him represented as a Lewd Fellow; in Compliance thereof to the Clergy the Wits (such as they were) in the succeeding Ages, brought him in, in their Interludes as a Roister, Bully, or Hector: And the Painter borrowing the Fancy from their Cousin Poets have made his Head commonly an Ale house Sign with a Brimmer in his hand; and so foolishly it has been Traditioned to Posterity.  
Nor is this our private Conceit, but the Observation of that Learned and Ingenious Divine, the Reverend Doctor Fuller, who in his Church History of Britain, Lib. 4. fol. 168. has these words— Stage-Poets have themselves been very bold with, and others very merry at, the Memory of Sir John Oldcastle, whom they have fancied a Boon Companion, a Jovial Roister, and yet a Coward to boot, contrary to the Credit of all Chronicles, owning him a Martial Man of Merit: The best is, Sir John Falstaff, hath relieved the Memory of Sir John Old Castle, and of late is substituted Buffoon in his place; but it matters as little what petulant Poets as what malicious Papists have Written against him.— The spiteful Calumnies of the Latter we shall wipe off in our next.   

The COURANT.  Truman and Tory. Truman 
THe Business I was about to tell you, was this;— After the Discovery of the late Popish Plot, a Gentleman at the desire of an Eminent Bookseller in Fleetstreet Wrote a Brief History of all the Papists Bloody Persecutions, Plots, and Massacres throughout Europe: This Manuscript was carried by the Bookseller to Mr. L' Estrange to Licence, which being unwilling to do, he Cavilled at it, after he had kept it some time in his hands, that the Author had not Quoted the Authors or Books whence he had taken the Relations, and unless that were done he would not Licence it. The Gentleman at the Booksellers desire, made all the Quotations punctually and set them in the Margin, and the Copy was again carried to L'Estrange, who nevertheless, Resolving not to Licence it, put off the Bookseller with many delays near Three Months; and at last, told him in plain terms, It was not fit to make the Breach wider, betwixt the Papists and Us, and there were too many of such kind of Books already: Neither could he get the Copy out of his hand.  Tory. 
Perhaps L'Estrange kept it, that he might prevent its being Licenced by any body else.  Trum. 
This I'm sure, The Bookseller lost his Season, Copy, and Charge of Writing it, for this Man's A●britary Pleasure.  Tory. 
But what then did the Author of the Book do?  Trum. 
The Gentleman followed the business so Close, threatening to take his course at Law, that at last he got the Copy; and without any Alteration, carried it to one of my Lord the Bishop of London's Chaplains, who immediately Licenced it; wondering Mr. L'Estrange should Refuse to Licence so useful a Book, which was afterwards Printed with that Licence at the Authors own Charge; under the Title of— The Antichristian Principle fully Discovered, in a Brief and true Account of all the Hellish Plots, Bloody Persecutions, etc.  Tory. 
Prithee let's leave talking of L'Estrange, you do so worry him with Pamphlets, that the Gentleman swears and vows has not time to Write against the Papists; but if you would but let him alone, you should see how he would Swing them off.  Trum. 
Yes, as he has done in his Preface to Proposals for Reunion.— But Pray have you seen a Sheet called, Reason's why all good Christians should observe the Holy Fast of Len●.  Tory. 
Yes, 'tis Printed for What-dee-call-him in Corn●●● The Author is afraid Care will Calumniate him for a Papist in Masquerade.  Trum. 
No truly, I heard Care say the other day at a Coffee-house, That he does not take the Gentleman for a Masquerader, but for a downright Popish Priest; and besides, that if there were no Popery, yet there is abundance of Felony in the Pamphlet: for you must note, in the Year 1677. There was a Book of Six Sheets and an half, Entitled, The Holy Fast of Lent defended against all its Prophaners; without any Printer or Booksellers Name to it, sold by Papists, and owned by them. Now comes this little Squirt of an Author, and after a new Preamble of half a score Lines, with a Relishing touch on Mr. Hickeringil and Care, steals his whole Pamphlet out of That. As for Example, his Second page, is page Nine; of the Large one. His Third page, is page Eleven; of that. His Fourth, is page Twelve, and Thirteen; of the other. His Seventh page, is to be found page Forty one, of the other: And so all the rest.  Tory. 
But have you seen my Lord of Is Book, called, The Paschal Fast?  Trum. 
Yes, I have seen it, and shall say nothing to That at present. But as to this whissling Pamphlet, the best Answer methinks will be, that of the Statute 5 Eliz. Ca 5.— Be it Enacted, That whoever shall, by Preaching, Teaching, Writing, or open Speech, notify, that any Eating of Fish, or forbearing of Flesh is of any Necessity for the saving the Soul of Man; Or that it is the Service of God, such Persons shall be Punished, as spreaders of False News.   

Printed for Langley Curtis, 1682    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, April 6. 1682.  In Bonos licet plerumque cadit Viros, ut Calumniis impetantur, non diu tamèn durant tales Eclipses; sed Sol veritatis illustrioribus apparebit Radiis; Et Memoria Justi erit in Aeternum. 

The Treason alleged against Sir John Oldcastle inquired into. Parsons the Jesuit answered. Remarkable Circumstances Considered, evincing as well Sir John's Innocency, as Sham-practice in the Proceedings against him.  
I proceed now to Vindicate the memory of that (as I charitably believe) Faithful Servant and Blessed Martyr of Christ, Sir John Oldcastle, from the foul Gild of Treason. Mr. Fox is very Elaborate on this subject, in answer to Alanus Copus, but as I shall sum up the most material of his Arguments, so I shall add several others which to me seem of great weight. Whereof some are General and previous considerations. As,  
1. It appears that before Sir John Old castle was questioned by the Bishops, he was so far from being a Malcontent or addicted to Sedition or Disloyal Conspiracies, that on the contrary he was much in the King's Grace and favour, so that the Prelates durst not Convene him without first complaining to the King, for fear of his Majesty's displeasure, and when they had acquainted him therewith, his Majesty kindly sent for him, and discoursed him, persuading him to submit to the Bishops, etc. all which argue● that he was then of unquestioned Loyalty, else the King would never have Condescended to such a particular care and familiarity.  
2. There was no pretence then of any Charge of disloyalty, or any Treason or Conspiracy brought or alleged against him by his Adversaries, but only for Heretical Opinions. And presently after Sir John was sent to the Tower, and there was kept close Prisoner, and so could have no time before, nor opportunity then to Contrive such a formidable Insurrection as is laid to his Charge: Nor could he do it after he made his escape, for all Historians agree, he fled into Wales, and lived there several years, so that he could not be present with the pretended Conspirators in St. Giles' Fields.  
3. It has in all Ages been the method of all Persecutors to blacken the Servants of God though suffering purely for the Testimony of a good Conscience, with the odious Titles of Traitors, Rebels, and disturbers of the Civil Government. Of our Blessed Lord himself, they reported that he was an Enemy to Caesar; of his Holy and peaceable Apostles— These are they that turn the World upside down. So in the primitive and succeeding times, Nemesion an Egyptian Martyr, was first accused for a Thief, and when that could not be proved, was by the same Judicature, Condemned for a Christian, and yet was scourged twice as much as the other Felons, and at last burned amongst the Thiefs, although he never was Thief or Felon. Against Cyprian it was slanderously alleged by no less man than Galenus Maximus the Proconsul, Quod diu Sacrilegâ, etc. That he had long lived with a mind full of Sacrilege, and had gathered to him men of wicked Conspiracy.  
4. The only Historians of those times were Monks, who were Sir John's most bitter Enemies, and therefore no wonder if they draw him in an hideous and frightful shape. Some of their Lies you shall have particularly examined by and by.— But now let's hear the Effect of the story as they themselves (though much disagreeing in Circumstances) related it, and as the Indictment against Sir Roger Acton and others imports, viz.  That after Sir John escaped out of the Tower (which Parson● 2. part of the 3. Conversions p. 247. says was about the Feast of St. Simon and Judas) several of his friends and Favourers on the 10 of January 1413-14. Assembled in the Thickets in St. Giles'▪ fields, with an intent to destroy the King and his Brothers, and set up Sir John as Regent, and that the King keeping his Christmas at Eltham in Kent about 6 Miles from London, having notice, went PRIVATELY [Parsons as aforesaid p. 197] at midnight, and took several of them, amongst whom were, Sir Roger Acton, John Brown Gentleman, and John Beverly a Preacher, who with about 30 more [for they do not agree in the number] being forthwith Tried were Condemned of Treason and Hanged, and Sir Roger Drawn hanged and Buried under the Gallows, and Sir John Oldcastle being put into the same Indictment and not being found, was outlawed for the said Fact, and so being taken 4 or 5 years after was upon that outlawry without any further Trial or Judgement Hanged and Burnt. 
This is the Tale— The Credit of which depends partly upon the Testimonies of Historians, and partly upon that of the Records of the Commission and Indictment. We shall consider each of these, whereby the Reader will more clearly perceive how Improbable it is in all its parts and how ill laid together in the whole.  
1. As to the Historians, Thomas of Walsingham is the first whom all latter Authors follow as a Flock doth the Bell-wether, and when we have told you that he was a Benedictine Monk of St. Alban, you may easily make Judgement of his Sincerity, and what truth there is in those who take matters from him upon trust. Amongst the rest I observe the Jesuit Parsons makes great use of John Stow's Testimony, and indeed take notice of any Popish Author speaking of modern English History, you shall find commonly Stow's Chronicle strutting his Margin; this made me wonder why they should make choice of him, who was but a mean Mechanic (being by Trade a Tailor, and ignorant of the Latin Tongue) rather than so many other Learned Authors, till I suppose at last I hit upon the reason, in a Treatise of Dr. Matth. Sutclife, (afterwards Dean of Exeter) Entitled A Threefold Answer etc. to Parson's 3 Conversions; Printed Anno. Dom. 1606. where p. 3. That Reverend Author (who no doubt being Contemporary with Stow had good grounds for his Assertions) saith— John Stow is a simple Story-writer and a worse Protestant, For 'tis well known that certain crafty Companions and enemies of Relion were too much Conversant with him to write truly in these matters. And p. 24. Stow hath the most part of his Lies concerning the Lord Cobham, [alis Sir John Old castle] out of Walsingham, which understanding he understood 〈◊〉, being Latin, and he a mere English Tailor.— Now it was no difficult thing if he Employed persons Popishly Affected to Translate for him; for them to Impose upon his Ignorance what would make for their Cause, and then twit us with the noise and pretended Testimony of a Protestant Author.  
Secondly that which might lead some Historians into an Error, was that in the second year of this King Henry the 5. an Act was made (part of this we recited in our last) That all Convicted of Heresy should forfeit all their Lands and Goods, wherefore since they were to lose both Life and Estate, the noise went that Haeresy was then made Treason, though indeed it was not so. I will give an Instance or two of such misled Authors. Thomas Walden in the Prologue of his first Tome to Pope Martin has these words speaking of this very business, Nec Mora Longa processint qui Statutum, etc. Nor was it long, but it was publicly Enacted by a Statute, that all the Wicklevists as they were Traitors to God, so should also be accounted Traitors to the King. So Roger Wall of the Acts of King Henry 5. Statuit et decrevit ut quot quot Illius Se●tu quae dici●●r Lollard●rum, invenirentaer aemuli et fautores, eo facto Rei Proditorij Criminis in Majest●tem Regiam haberenter. He established and Decreed (saith he) That all that should be found Embracers or favourers of the sect which is called Lollards, should for that only Fact, be Adjudged Guilty of the Crime of Treason against the King's Majesty: And Polidore Virgil in the 22 Book of his History, harps upon the same string, declaring that all the Followers of Wickliff's Doctrine were deemed Hosts Patriae, Enemies of their Country, which is all one as to say Traitors. And yet all this while the Statute does not make them Traitors, nor speak any thing of putting them to Death [for in case of being Convict of Haeresy and refusing to Abjure, they were already to be burnt by the Statute of 2 H 4. Ca 15.] But it being so vulgarly taken, as appears by these Examples, 'Tis no wonder that knowing Sir John Oldcastle to be convicted for what they called Haeresy and that he was Executed, they delivered to posterity that he was Executed for Treason, as Imagining Haeresy to be Treason by the Law.  
In the next place as to the Records, I willingly acknowledge there is no kind of humane Testimony that ought to challenge a greater Reverence Probant et non Probantur; yet even Records themselves are liable to be falsified, and whether sometime of that kind is not to be suspected here, may still be a question; there being not a few Symptoms of Fraud and ill practice. As,  
1. The Commission issued to Indict and Try them bears Date the 10 th' of Jannuary, 1414. which was on Wednesday next after the Epiphany [or Twelfth day] And by the Record of the Indictment it not only appears, that they were the very same day Indicted and the Bill found [which is very much that a Court should sit the very same day the Commission Authorising them, bears date; for what time was there then for summoning a Jury,] etc. But also in the same Indictment it is averred that the very same 10 th' of January too was the day on which the aforesaid Conspirators (to the number of Twenty Thousand) were so in Warlike manner assembled in St. Gilses-fields. See both the Records in Fox fol. 529. Which being so, one would expect rather to hear of Commissions Issued not so much to try them, as to raise Forces to suppress them; Inter Arma silent Leges, twenty Thousand Rebels got together where not like much to value a Commission of Oier and Termener.  
2. In the Record of the Indictment it is said, per Sacramenta duodecim Juratorum exstitit presentatum, by the Oaths of 12 Jurators it is presented. But the names of the Jurors are ommitted, whereas I humbly Conceive, if any such Indictment had been really and bona fide framed and found, the Jurors names (as in all other cases) would have been here particularly Inserted in the Record.  
3. The Crimes alleged in this pretended Indictment are of several sorts, some of them Extravagant and all very observable, for though there be some matters Treasonable, to colour the process; yet the bottom of all appears to be that they were Enemies to the Church— But take the very words of the Record, and Judge of them yourselves— By the Oaths of 12 Jurors 'tis presented, that John Oldcastle of Coulingin the County of Kent Chevaleir [Note, though he were styled Lord Cobham in Right of his Wife, yet he was no Peer of the Land and others vulgarly called Lollards who long have rashly held divers Heritical Opinions contrary to the Catholic Faith, and other manifest Errors repugnant to the Catholic Law, to maintain such their Errors, not being able to Accomplish their design as long as the Royal power and Regal State of our Lord the King, as well as the State and Office of the Prelatic dignity within the Kingdom of England should continue in prosperity, falsely and Treasonably Contriving as well the State of the Kingdom as the State and Office of Prelates and the Religious Orders within this Kingdom utterly to Annul, and our Lord the King, his Brothers, the Prelates and other great men of the Realm to Kill. And to compel the Religious Orders to leave divine Worship and the Observation of Religion, and to follow worldly Occupations, and demolish both Cathedrals and Religious houses and spoil them of their Goods, and to appoint the said Sir J. O. Regent of the Realm, and to set up many Governments in the Realm as a people without an Head, to the final destruction as well of the Catholic Faith and Clergy as of the State and Majesty of the Royal dignity, did falsely and Traitorously order and propose that he with many other Rebels unknown, to the Number of 20000 men from divers parts of England Arrayed in Warlike manner should Privately Rise, and on Wednesday next after Epiphany in the first year of the King at the Parish of St. Giles', &c. in a great field they unanimously came together and met to fulfil such their wicked Intent, persevering therein to Kill the King and his Brothers viz. Tho. Duke of Clarence, John of Lancaster, and Humphrey of Lancaster, and also the Prelates and great men aforesaid, as likewise to disinherit the King of his Realm, they came Riding into the said Field, Arrayed after the manner of an Insurrection against their Allegiance, to subdue our Lord the King, unless by him with a strong hand they had Graciously been hindered.  
These are the very words of the Indictment, which we the rather have repeated, because the same was not Translated by Mr. Fox.   

The COURANT.  Truman and Tory. Tory. 
And how fares our Friend Nat?  Truem. 
Why truly the Lords of the Council (to use his own insolent Expression) have put him in a way to prove his Letters about Sir E. B. G. murdering himself.  Tory. 
As how prithee?  Truem. 
By justly sending him and his two Vouchers to Newgate. Every thing you know naturally tends to its Centre, hence no doubt the impudent lie first came, begot by the Stallion Popish Priests and Midwifed by Dame Celier, and thither 'tis now returned.  Tory. 
I'll tell you this is a great disappointment. There were Te Deums intended to have been Sung by our Catholic friends, and Hundreds of us were got to the Tavern to be drunk for joy, and now to be thus Balked, verily as Monsieur Coleman said— There is no Trust in Man? 
Will not this fadg; then what shall we do now,  
What shame is next? O Roger where art thou?   Truem. 
Never trouble thy head with Roger, he is playing at Cross purposes. For Example.  
The Question is— Mr. L'Estrange why did not you for eighteen years together come to Divine service and receive the Sacrament according to the Established Church of England.  
The Answer is— the Parson of Dionis Backchurch.  
The Question is— M. L'Estrange why did you refuse to Licence a Narrative touching the manner of Sir Edmundbury Godfrey's being found, and say you did not know but you might offend some great people at Whitehall.  
The Answer is— 'tis not the first time.  
The Question is— Mr. Le' Estrange is you are no Papist, why did you go to Mass, and own yourself to be a Member of that Church whereof the Pope is the Head?  
The Answer is Brass Screws.  
The Question is— Mr. L'Estrange why did you refuse to Licence an Innocent Copy of Verses merely because therein it was said— That from the Cells of Jesuits and Monks there proceeded a brood to Riffle Subjects and to Murder Kings?  
The Answer is— Original Copy.  
The Question is— Mr. L' Estrange why did you refuse to Licence both an harmless and useful Historical Collection of Popish Massacres and Cruelties, and say 'twas not fit to make the breach between us and the Church of Rome wider? and this since the Discovery of the present Plot?  
The Answer is— Forty Eight, and pordage.  
The Question is— Mr. L'Estrange with what face could you affirm such a notorious lie, that there were never above 50 Quakers at a time in the noisome Little-Ease of Bristol?  
The Answer is— Sir John Knight and 300 Horsemen.  
The Question is—  Tory. 
Prithee leave thy fooling— I wonder you dare talk at this rate at this time of day; a Catholic friend of mine sent me a Copy of Verses last post out of Lancashire, i'll read a stanze or two of them.  
We must not Blab, but only hint,  
If all things fail the devil's in't  
Wait but a little longer  
Our Plot will prove that 'tis no wonder  
For Bones well set, (if broke asunder)  
After do grow the stronger.  
For mark ye well although our Plot  
In its first Tract succeeded not,  
Yet much we have got by't.  
The Heretics by shams and fears  
Are set together by the Ears  
Whilst Whig and Tory fight.  
The Tory he Swag●gers and Sings  
Drinks the Duke's health before the Kings,  
And damns to be Emphatic,  
When he expresseth wish and hope  
To Kiss the Gouty Toe of Pope  
Ere he'll endure Fanatic  
Then for our hot Tantivy Boys  
That more with Oaths than prayers make noise  
They're Birds de●ile their Nest  
Whose Priest-Craft is preferment merely  
Which or to get, or save they clearly  
Will pass through any Test.  
Our Friends are numberless to think on  
The Dammee Blades and those that drink on  
And Whore without all shame  
The Crack-farts, Hectors, Atheists, Bulleys,  
The Bankrupts, Poets, Sots, and Cullies,  
And some I dare not name.   

Printed for Langley Curtis, 1682    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, April 14. 1682.  — Livor post Fata quiescat Tum suus ex merito quemque tuatur Honos. 

Some further Remarks on the Story of Sir John Oldcastle. An Epitaph offered to his memory: The miserable death of his persecutor Thomas Arundel Archbishop of Canterbury, who made a Constitution against Reading the Scriptures.  
LEt us go on to Examine the Matter of Treason charged on Sir John Oldcastle, etc. And must request the Reader to Remind the Record of the Indictment, recited in English in our last, in which besides the unaccountable omission of the Jurors names and the improbability that the supposed Fact should be Committed, and Commission to the Judges, and their Session, and the Conviction, should all bear date and happen upon one and the same Numerical day, there are these other Observables that present themselves.  
1. 'Tis therein alleged that the design of these Imaginary Traitors in St. Gilses Thickets was to make Sir John Oldcastle Regent, and why not rather King? since the same Indictment charges him with design to kill the King. And yet if he had a mind to be Regent, why should he design to kill the King, for then presently his Regency must needs expire. The truth is, this very expression renders it suspicious, that this pretended Indictment was ●obbled up afterwards by the Clergy or some of their Agents, during the King's Absence in France, at which time the Notion of setting up for a Regent might be probable. But when this supposed Insurrection happened, the King was not gone, but lay at Eltham.  
2. The number of the Rebels are said to be Twenty Thousand, and Arrayed in Warlike manner; now 'tis very strange and improbable how so great a Number could get together, and more strange that they should all be routed and dispersed merely by the Kings coming to them into the Thickets, for we do not read of any Army levied by the King to oppose them: Nor do we hear of one person killed, nor so much as a Broken Pate or a Bloody Nose in all this terrible Insurrection; had there been such a Forces, their designs so horrid against the King's Life, he would have hardly ventured himself amongst them so ill provided.  
3. It would seem by this Indictment, that these Twenty Thousand Rebels were all Horse men, for it saith proditoriè modo Insurrectionis contra Ligeanceas suas Equitauêrunt, they Treasonably after the manner of an Insurrection came Riding, etc. Now this increases the Miracle, for 'twas a work of great time and vast Expense to raise an Army of Twenty Thousand Horse; But besides, if they were Horse what did they do in St. Giles' Thickets? Sure that was none of the best places to Rendezvous in; again, if they came Riding thus in Battle Array Twenty Thousand strong, how does the other part of the Indictment hold water, where 'tis said Privatim Insurgentes, Privately Rising; a Clause which shrewdly intimates, that some of the Clergy have been tampering with this Indictment, and that it was not drawn with much Advice of the King's Learned Council at Law, for they would never have thus contradicted themselves or inserted such impertinent words as Privatim Insurgentes.  
4. Nor is it less pleasant to consider, that there should be Twenty Thousand Horse levied in open Rebellion to perpetrate the most horrid Treason that could be Imagined, and these should be all discomfited, and such vast Numbers of them taken, that our Monkish Historians talk of all the Prisons about London being filled with them, and yet none of all their names known but Sir John Oldcastle, (whereat the same time by the general Current of History seems too to have been at the same time in Wales) Sir R. Acto●, Mr. Brown, and Beverly the preacher, for so the Indictment says, Quam pluribus Rebellibus Ignotis, etc.  
5. A most material exception to this pretended Indictment is, that therein the King's Brothers are styled John of Lancaster and Humphrey of Lancaster, whereas in truth they then were, and ever since the 13 th' year of their Father Henry the 4 th' had been Dukes of Bedford and Gloucester, as you may read in Caxtons' Chronicle; now can any wise man imagine, that the King's Council if they had drawn this Indictment upon so great an Important an occasion, would have been so negligent a● sto omit those Prince's Titles and only with an unpardonable Rudeness call them John and Humphrey?— Credat Judaeus Apella.  
6. If the matter had been Treason, why were not the offenders executed in such manner as in cases of Treason the Law requires; but we do not find that they were Hanged drawn and quartered but only Hanged, which is not the Judgement in Treason.  
7. As for Sir John Oldcastle himself, after he was taken and brought upout of Wales, which was about the year 1417. There being then a Parliament sitting, the Records thereof do give this following account, viz. That Sir John Oldcastle of Cowling in the County of Kent, Knight, being Out-lawd in the Kings-bench, and being Excommunicated before by the Archbishop for Haeresy, was brought before the Lords, and having heard his Convictions, [It seems the Haeresy was charged upon him there as well as the Outlawry] answered not thereunto for his Excuse, upon which it was Adjudged that he should be taken as a Traitor to the King and the Realm, and carried to the Tower of London, and from thence drawn through the City unto the New Gallows in St. Giles' without [the old] Temple Barr, and there to be Hanged and burned Hanging. In which Proceedings we may note,  
1. That he was never tried by his Peers, that is by any Jury, for he was but a Commoner, not a Peer of the Realm, and suffered upon the Outlawry and Excommunication, and therefore when we said in our last p. 123. That without any farther Trial or Judgement he was Hanged and Burnt, we desire to be understood, intended, of any Legal, common or ordinary Trial or Judgement according to the Course of the Laws. For,  
2. If he were duly Outlawed for Treason, upon his being taken, there was no need for carrying him before the Lords in Parliament. For by the very Out-lawry he would have been Attainted, and without more ado should have had Judgement in the King's Bench as a Traitor. But it may justly be suspected that the Judges of that Court, perceiving what kind of practices there had been in this case, declined to be so far concerned therein, and therefore Certified the Record into the Parliament, which they did, together with the Bishop's Sentence of Excommunication filled▪ to the Record. A method very strange and unpresidented.  
3. 'Tis observable, that after all this, the Lords did pass such Judgement on him as was not due to a Traitor, and though it be true, the Parliament might by Act have Attainted him, and thereupon Ordained a special Judgement as they should have thought good; yet since they did not so proceed, since he was before Attainted by the Out-lawry, and thereupon (or else without any Colour of Law) suffered, I conceive their Lordships could not lawfully vary from the common Judgement of Treason.  
4. It is further to be noted, that in the Records of the said Parliament it is added, that a motion was made, that the Lord Powis [one of the Ancestors no doubt of that Popish Lord now in the Tower for High Treason] might be thanked and Rewarded, according to the Proclamation, for his great pains of taking of Sir John Oldcastle Knight, Haeretick; But the Roll there does not mention, Traitor; so that it seems pretended Haeresy was his greatest, indeed for aught we can perceive main, and probably (Except breaking Prison) his only Crime.  
Yet we are not ignorant that the Old Monks, and the Modern Jesuit Parsons, bring several other most false Accusations against him, as that he was an Anabaptist and would have had all things in common, but this Calumny seems to have no other grounds, than his complaining of the superfluity of the Clergy in those timer and wishing that their abundance had been distributed to better uses; nay, they blush not to write, Tantâ praeditur fuit dementiâ ut putaret se post trid●um à morte Resurrecturus, He was so mad, that he persuaded himself, that he should Rise again the Third day, as another Saviour of his Sectaries; as Parson's 2 d. of his 3 Conversions p. 250. relates from Walsingham, or (as Stow botches up the story) The last words that he spoke to Sir Tho. Erpingham Adjuring him, that if he saw him Rise from Death to Life again the Third day, he would procure that his sect might beat peace and quiet. Now let any man read his papers and discourses in Fox, savouring of such firm piety, prudence and sobriety of mind, and then judge how unlikely he was to be Guilty of such a phrensical Extravagance. But possibly he might at his Execution, say that though they so severely persecuted those. Truths which he bore Testimony to, and sought by all means to suppress and bury the same, yet they would Rise again, and his Doctrine be Revived. And from some such true words the Father of Lies and his Journeymen the Monks, might take occasion to raise that wicked scandal.  
And now having thus fairly represented Sir John Oldcastles Case to posterity, we take leave of his Manes, but that we may do it civility, though the prejudice of those times would afford him neither Tombstone nor Grave, yet certainly we my be allowed to offer an Extempore Epitaph to his Memory.  

On Sir John Oldcastle, Lord Cobham who suffered Decem. 1417.  
Rome's Old new fraud in Cobham's Fate we view;  
The Heretics must still be Traitors too;  
All Popish Sham-plots are not hatched of late;  
Long since their Interest Cullied in, the State;  
For God, and for the King the Prelates Cried  
But only meant their own Revenge and Pride.  
Had the sly Meal Tub fadged, or Irish Oaths  
Been Jury-proof, old Churches hated Foe's  
E'er now, had been Old-Castled, Hanged and Burned;  
And Loyalst Patriots into Rebels turned,  
But Midwife Time at last brings Truth to Light  
For after Death each man receives his Right.  
Then sleep, brave Hero! till last Judgements day  
Raising to Glory thy twice-martyred Clay  
Rome's malice, and thy Innocence display   
But here we may note, that before the Execution of this nobleman, viz. in the year 1414. his bitter Persecutor. Tho Arundel Archbishop of Canterbury, who originally caused his trouble, and Condemned him for Haeresy, and who in a synod had forbidden the Scriptures to be translated into, or read in the English Tongue, was taken away by a strange death, His own Tongue being so swelled that for many days he could swallow no sort of sustenance and so was starved to death. A most remarkable Judgement, that he who by his Canons forbade the Food to the Soul, and had pronounced Sentence of Condemnation on many Innocents' was now both famished and struck Dumb together. Thomas, Gasconous in his Theological Dictionary thus plainly tells the story. Tho. Aruudel Cant. Archiepiscopus sic Linguâ Percussus erat, ut nec deglutire nec Loqui per aliquot dies ante mortem suam potuerit, et sic tandem obiit. Atque Multi tu nofieri putabant, quia v●rbum Alligasset, ne suo Tempore praedicatur. Tho Arrundel Archb. of Canterbury, was so smitten in his Tongue that he could neither swallow, nor speak, and so died, which was thought by many to come upon him for that he restrained the word of God from being preached in his days.   

The COURANT.  

A CHARM against ROGERISM.  
Triceps est Cerberus, tèr ego te Despuo  
Triplex est Eumenis, tèr te ego Despuo  
Vomas, dico vomas, tèr vome & Improbam  
Pectore purgato Rabiem ad Phlegetonta Remit.   Enter Jesuit solus. 
NOW shall I turn Heraclitus Ridens, and split my sides with laughing, to see how sweetly matters go on. 'Tis the hopefullest Spring I have known or read of, above 100 years, and all our Projects are blithe and blooming. How kindly do our Councils work and cully in the hoodwinked crowd; the French Monarch (our mighty Patron) plays a Game at Tick-tack with his Holiness, and the World stairs and gapes as if they were at Sharps. What if he clip the Wings of the duller Orders? Let him go on and prosper, Roma interim crescit Albae Ruinis; No matter for those swarms of Drones, our active Society (if the Fools prove peevish and stubborn) may beg their Lands. Nor need we fear the gripes of his Talons, since we have twisted our Interests inseparable with his, for Campanella has shifted the Scene, and 'tis resolved in spite of Providence, one Monarch and one Religion shall govern the European World. They are pitifully read in School craft that cannot modelize Divinity to each complexion of Affairs; there lies a little spot on the Northwest corner of the Map that has cost us many a pangful Thought, Father La-Chese long since undertook the Conversion of those Infidels, and though he met with some rubs, despairs not in time to accomplish it. If one Broadside does not sink a Vessel, another may, the Needle's in, and the Thread must follow. O Beata Maria! into what Confusions have we put the Heretics amongst themselves? Well! let Whig and Tory scuffle till their Hearts ache, whilst we tour aloft, like the Vulture hover over the Lion and Wild-boar in their Combating, as hoping to devour the Carcases of them both. O the Church! the Church! the Church by Law established! There's Music enough in that very sound to supersede the office of the Organs. But then not one in forty Dreams what those words signify in our Dictionary. Pshaw! Pshaw! you Doltheads! Verity is Unity; there is but one Church in the World, and that's the Catholic, and Catholic is Roman, and there's the Riddle unfolded. But how is this Religion by Law established? We'll make That out I'll warrant you, you shall have enough of Magna Charta. Is there any prescription against the Church? Shall any Laws prevail against St. Peter's Right? Or indeed what power have Excommunicated Heretics to make any Laws at all? All such Provisions are stillborn, Ipso facto void, as errand Felo's de se as we would make Sir Edmondbury Godfrey, and holy Mother-Church unjustly disseized, may lawfully make a Reentry. Let's first down with the Dissenters, crush them, maul 'em, hang 'em if we can, or ruin them at least, and then their Church of England shall have Polypheme's courtesy. O Bristol! Bristol! thou hast done gallantly! I could not but snicker the other day to see a parcel of Wooden-shoeed French Heretics that had fled thither for shelter, how sillily they looked when they saw a parcel of English Calvinists dragged out of their Meeting, and hurried to Gaol. But we have a greater work in hand, 'tis a Protestant Plot must do our business, and a Protestant Plot we'll have, if it cost us as much as we got by burning of London. There are a fresh Cast of Beuk-blawers listed, spick and span new ones, never yet balked or blasted by an Ignoramus; they only want a little Documentizing as to matter, persons, times, and places, (for all the rest they remember right well;) I must away and Discipline them, and if they prove such incorrigible Bunglers as our Irish Rascals, let 'em be damned blacker than Luther.   

Printed for Langley Curtis, 1682.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, April 21. 1682.  
Quae si cum sociis Stultus cupidúsque bibisset,  
Sub d●mina Meritrice fuisset turpis & excors  
Vixisset Canis Immundus, vel amica Luto Sus.  

The Grand Question, Whether the Church of Rome be in any kind to be esteemed a Church of Christ? entered into, the Reasons why the same is here discussed. The definition of the Church, and how divided.  
HAving deduced our History somewhat below the year 1400. and being Arrived at those times wherein our Ancestors in England first of all were brought to Capital sufferings for the purity of Religion, and were (to use the Apostles phrase Hebr. 12. 4.) forced to resist unto Blood, the wicked Impositions of the no less cruel than Idolatrous Papal Hierarchy. It will be convenient if not necessary to inquire what opinion we ought to have of the Church of Rome in its present state. A task we undertake not merely for diverting the Reader, though sure variety, in all other things delightful, will not here be offensive, nor the intermixing polemics with History be censured, since we find precedents of it in the best and most approved Authors. But we do it for his satisfaction too, that he may make the truer Judgement of those many Tragical Scenes, all filled with fire and faggot, Blood and horror, Popish fury triumphant, and Pious Innocence torn and mangled and Butchered with a thousand Barbarities. For though to each Judicious peruser the very prospect of these Cruelties is enough to satisfy him that these are the Talons of the Vulture, not the sweet Breathe of the Holy Dove, practices of the Synagogue of Satan, not of the Church of the meek and merciful Jesus, yet some hot and superficial Readers, especially in this debauched and unhappy Age, may be apt to say, Here's a Clutter indeed with a parcel of Peevish Fellows, what if they were burnt or hanged out of the way; whose fault was it? why would they not conform, and honestly come to Church? if the Church of Rome be a true Church wherein a man may go to Heaven, why did they trouble themselves and the world, and make a Schism, and disturb the Government? you make a stir and call them Martyrs, but for aught I know they were Follies Martyrs rather than Gods, and I remember I have seen a Book Entitled Semper jidem, or a parallel betwixt the ancient and modern fanatics, Printed here at London with (I think) Authority, I am sure publicly and without any trouble to the Bookseller Richard Lownds at the White Lion in St. Paul's Churchyard, 1661. which renders Oldcastle, Bishop Latimer, Woodman, etc. as errand whigs and Rascals as ever lived; a sort of turbulent Heretics that interrupted the Church's Tranquillity, and would needs be turning the world upside down, though they knew neither why nor wherefore, etc.  
Suppose one should meet a Spark of this metal, (and such frequently now adays at every Coffee-house you may meet with,) is it not fit my honest Country men should be ready provided to Confute his Folly, and do right to those Glorious Worthies, who did not sacrifice their Lives to a sullen Obstinacy or factious Freak, but for the pure truths of God (worth a million of Lives) and departed from Rome because she was so far departed from God, that if they had further accompanied her (afterdivine Grace had opened their eyes to see her Abominations) they must necessarily have fallen into Eternal perdition.  
To Demonstrate this (therefore) it will I think be not unworthy your while (and presently too, lest the Disease come upon us before the Medicine be provided, and black darkness surround us, ere every body be sufficiently Acquainted with its Hellish Nature) to consider the three points following, viz.  
1. Whether the present Church of Rome ought in any sort to be esteemed a true Church of Christ?  
2. Whether any person Living and Dying in the Communion of that Church, and understanding her Doctrine and practices, and joining therein may (ordinarily) be saved.  
3. Whether any person (as suppose a Protestant out of fear, compliance, etc.) may be present at Mass understanding the same without committing of grievous sin.  
These Three particulars, we shall endeavour in this and some following Sheets, to discourse of with all plainness and Candour, so far from any violation of Charity, that we thereby only design a most necessary Caution to prevent poor miss souls from precipitating themselves into endless Ruin and Destruction.  
As to the first Quaery, touching the present Roman Churches being a Church of Christ, two things are to be premised and explained.  
1. What we mean in this debate by, Church of Christ.  
2. What we understand by the Church of Rome.  
1. The word Church taken in its full Latitude signifies, the whole company of all those whom God by his word and spirit calls to the knowledge and profession of his truth, and from its members being called forth and separated from the rest of the world, that live in gross and avowed Atheism or Idolatry, without the knowledge and acceptation of those supernatural verities, the Incarnation and Crucifixian of the Son of God for the sins of men, upon the terms held forth in the Gospel, it is termed the Church, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, derived from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Evoco, to call out, or from.  
The Church thus absolutely and simply considered in this Latitude is but one, as the State and Company of the Kingdom of great Britain is but one, since all and every one called to this Grace, of how different estate, qualities or condition soever, belong one way or other to this Company; but in this Church thus considered there are sundry differences and respects, that is, the persons called to the Faith of Christ are of divers sorts; for some part of the Church is already reduced from this mortal life, and Crowned with that Glory, whereunto they were called when here on Earth, and thence styled the Church Triumphant, the other part is that which is successively abiding in this world, which for that time, is called the Church Militant, because it lies as it were in the Camp always alarmed, and fight against Hell's Triple League, the world, the Flesh, and the Devil, under the Banner of our Lord the blessed Jesus, and patiently waiting for the victory.  
But amongst these latter, there are again two sorts. First such as are effectually called, and these are the Elect only, whom God not only calls, but chooses, by his free Grace, inspiring them to obey that calling, and to live Holily worthy of such their vocation, and who shall infallibly be Saved in the life to come, and this Company, we call the Invisible Church; because only God knows who are His, and though we see the men and by their fruits charitably hope they are God's Elect, yet to speak precisely no mortal eye can infallibly discern them to be such, since many times the Bristol-stone glitters as bright as the Diamond, and Hypocrites make as fair outward show as the real Saint. The second sort therefore of the militant Church, are Hypocrites and ●n●ound members, who are not effectually called, but disobey the truth whereof they make profession.  
These distinctions being thus premised, we proceed to acquaint you what we mean by a true Church of Christ, and we shall do it in the very words of our mother the Church of England in the 19 th' Article of her Faith,— The visible Church of Christ is a Congregation of Faithful men, in the which the pure word of God is Preached, and the Sacraments be duly Administered according to Christ's Ordinance in all those things that of Necessity are requisite to the same. So that here we see wherever the word of God is sincerely preached and heard, and the Sacraments Administered according to Christ's Institution, there is a Church of God, for those are the marks whereby the Church may be known. So that the visible Church, which is also Catholic [or Universal] under the Gospel (not confined to one Nation as before under the Law) consists of all those throughout the world that profess the true Religion. And particular Churches, which are members thereof are more or less pure, according the doctrine of the Gospel is taught and embraced, Ordinances Administered, and public Worship performed more or less pure in them. And not only the purest particular Churches under Heaven are subject both to mixture and Error, but some may and have so degenerated as to become no Churches of Christ, but Synagoges of Satan, though yet there shall to the end of the world be a Church on Earth to Worship God according to his will against whom the Gates of Hell shall not prevail.  
Now whether the present Church of R●me be not one of these Apostatised Adulterous Churches against whom such a Divorce is sued out, we shall proceed to Inquire, as soon as we have told you what we mean by the Church of Rome. And that is, The whole Church of Rome as it is a Body consisting of one vissible head the Pope, and of all Papists wheresoever, Clergy, and Laity, professing themselves members of that Head, and owning the Faith and Doctrine thereof.  
This Body or Company, I say, is not in any sort to be accounted a true visible Church of Christ, which I conceive will appear by divers Arguments of which I shall give you one at present.  
That Church which over throweth the main and proper cause of our Salvation is no true Church of Christ.  
But the Church of Rome overthroweth the main and proper cause of our Salvation.  
Therefore the Church of Rome is no true Church of Christ.  
The Major I presume no man will deny, and for the Assumption 'tis notoriously evident, for they have overthrown the principal and fundamental Article of Justification, which is the Head and sum of all Religion; they err in the Efficient Cause of our Justification, which is the free Grace and favour of God, which they deny building it upon man's merit of Congruity, or works preparatory and dispository to Justification, etc. Coupling it with man's freewill. They Err in the material cause Christ; Obedience, this they deny to be our Obedience or the matter of our Justification. They Err in the Form of our Justification, which it the Imputation of Christ's Righteousness unto us. They Err in the Instrumental cause, to wit, the Justifying Faith, denying is to be a certain particular trust or Assurance in God's mercy for the Pardon of our Sins. They Err in the very Meritorious cause Christ our Redeemer, several ways overthrowing all his Offices. They Err also in the final cause of Justification, being the free Gift of Eternal Life, while they say the same is merited by the Condignaty. They overthrew the very Fundamentals of Religion, by denying the sufficiency of the Scriptures for the Rule of Faith, and the necessity of its being known to God's people. They deny the right use of the Sacraments whilst they attribute unto them Grace ex opere operato, and teach that their efficacy depends on the Intention of the Priest. They deny the truth of Christ's humane Body by their absurd whimsy of Transubstantiation, and the virtue of His only and all alone sufficient Sacrifice, by their propitiatory Masses, etc. So that 'tis plain they have Corrupted or abandoned the main and proper Fundamentals of Salvation, consequently has no Claim to the Title of a Church of Christ.   

THE COURANT.  Tory. 
HAVE you seen the famous Panegyric, the Sacrific● to the Rising-Sun?  Truem. 
No, nor can guests what you mean. But I have heard, that amongst all sorts of Idolaters, they were only a parcel of forlorn, servile, debauched, effeminate, Hen-hearted, Chicken-souled Persians, that worshipped the Sun rising. And since you mention that word, it puts me in mind what I read the other day in a Pamphlet, Entitled, A warning against the dangerous practices of Papists, written by one Thomas Norton in good Queen Bess' days, Anno 1586. Let it be well-weighed (saith he) what they mean to the Realm, That under colour of Succeeding, so far undermine the Head of our Country, that they convey the countenance, favour, and supportation of a great corrupt number of such as may frame themselves any hope of Gain that way, to persons that by such kindled Ambition may be the more hastily emboldened: This to do, is to show us a Sun rising, to whose Worship they would fain draw us, from our Sun declining, as they suppose. No, no, our Queen is our true Sun, and whatever shining Thing they would set up in her time, is no right Sun, but an unlucky Comet. And it is not yet Noon, I trust, with our Sun; or if it be, I hope yet God will lengthen the day to our Sun, for his Honour-sake, as he did to Joshua, and rather have all good Subjects so to hope, if the residue of that day may be so spent as Joshuah spent it, and for which God did prolong it, viz. To rid the World of God's Enemies. Let it be considered what Hopes, Anticipation, and most dreadful Mischiefs, which I fear and abhor to name, the encouraging of such succeeding, (which is the work of Papists) may minister where the only Person of our most dear and precious Sovereign standeth between them, and (their desired Effect) the utter undoing of us all; and specially where the power of Revenge may by possibility fall into their hands, for whose sake it should be attempted. It is no small mischief, danger, and appalling of our Faith and Courage, when our Prince must be defended against those that by possibility may aspire to be our Princes themselves, and to 〈◊〉 it upon good Subjects.— I dispute no Titles, I have no reach beyond our Queen. I can see nothing beyond our Queen 〈◊〉 a Chaos of Misery, therefore I am loath to look so far; my only care is, and all good Subjects ought to be, for our Queen's Majesties Preservation. What other Title soever be pretended, be it good or bad, if it shall once threaten danger to the Queen's Majesty, whose Title and Governance we know to be true, and have felt to be good, I wish it destroyed and put out of hope, lest it hope too soon, too much, too high, and join with too many.— Thus the very syllables of that Author.  Tory. 
Well! and what the Devil does all this signify? The idle Dream, I'll warrant ye, of some seditious Puritanical Whig.  Truem. 
The Book, Sir, was printed by Authority, and seems but to express the general fears and apprehensions Protestants were then in, from the prospect of a Popish Successor. But the truth is, Mr. L'Estrange was a little too young to be Licenser in those days.  Tory. 
Why, there's the business; Tempora mutantur, Protestants dread a Popish Successor? I must tell you, Sir! that whoever is cautious against such a Blessing, is Ipso facto, to be reputed, stigmatised, and prosecuted as a Whig, a damned Fanatic, a Rascal, a Traitor, and infallibly an Enemy to the Church of England as by Law established; and all this, if need be, we will have proved as plain as the way to Dunstable in the next Observator.   

Printed for Langley Curtis, 1682.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, April 28. 1682.  
Papae tempus adest, magnò cum optaverit emp●um,  
Intactam hanc Gentem, & cum spolia ista, diemque  
Oderit.—  

Arguments proving the Church of Rome not to be the true Church of Christ.  
IN our last we Explained the Notion of a Church in its several Acceptations, as far as was necessary; and offered one Reason (then) why the Roman Church was not to be esteemed a true Church. We now proceed to Consider the same a little further: And our Second Argument shall for the greater Authority be taken from the Professed, Public Doctrine of The Church of England, (if the Book of Articles and Homiles be allowed to Contain her Doctrine, which some men's Heterodoxies and bold Preachments of quite contrary Tenets, whilst they yet vapour and boast themselves as the only true Churchmen, has rendered a Quaere.)  
Argument 2. The true Visible Church of Christ is a Congregation of Faithful Men, in which the pure Word of God is Preached; and the Sacraments duly Administered, according to Christ's Ordinance in all those things that of necessity are requisite to the same.  
But the Church of Rome is not a Congregation of Faithful Men, in which the pure Word of God is Preached, and the Sacraments duly Administered according to Christ's Ordinance in all those things, that of necessity are requisite to the same.  
Therefore the Church of Rome is not a true visible Church of Christ.  
The Major is the Express Words of the Nineteenth Article of the Church of England. And lest any should say, That we may indeed from hence conclude Affirmatively, not Negatively, viz. That where these Marks are, There is a Church; but not, that where they are not, there is no Church; be pleased to take notice, That the Church of England delivers these Words by way of Definition of a Church, describing it by the proper Marks: Now a Definition, all that understand the Art of Reasoning know, is not only positive in itself, but Exclusive and Negative, in regard of that to which it is Opposed.  
The Min●r is also declared, and asserted by our Church in her Homilies: As for Example, in That for Whit-sunday (part 2 d.) We have these Passages— First, It [speaking of the Church of Rome] wants these true and proper Marks of a true Church; [having before mentioned these very Marks] For neither are they Built upon the Foundation of the Apostles and Prophets, retaining the sound and pure Doctrine of Christ Jesus; neither do they Order the Sacraments, or Ecclesiastical Keys in such sort as he did first Institute and Ordain them. Again, They want the Spirit of God; if it be possible to be there, where the true Church is not; than it is at Rome. Again, He that is of God, heareth God's Word; whereof it followeth, That the Popes in not hearing Christ's Voice, do plainly argue to the World, that they are not of Christ, nor yet possessed of his Spirit. Thus the Homily! whereby I think this Argument is sufficiently supported; and will appear Cogent to all such as own themselves So●● of the Church of England; and indeed 'tis pity any such should now be to be Informed, That the Church of Rome is no true Church.  
Nor is this Argument less strong in itself against the Papists: For the Proposition is St. Paul's, Gal. 1. 8. That Man or Angel (and by parity of Reason That Church) which teacheth otherwise than the Apostles taught is accursed: and whether such Church offend herein by adding to Christ's Doctrine, or by detracting or taking from it, 'tis all one, the Crime is the same● 'Tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another thing, another Gospel. For as for taking away, as the Apostle saith, Whoever shall keep the whole Law and ye● offend in one point he is Guilty of all, James 2. 10. So most truly too, saith St. Ambrose in his Sixth Book upon Luke, Negat Christum qui non omnia quae Christi sunt, Confitetur. He denyeth Christ who doth not confess and acknowledge all that Christ taught. And for adding unto, the same Father Writing upon those words, Be not the Servants of Men, 1 Cor. 7. 23. thus testifieth, Servi hominum sunt qui Humanis se subjiciunt Superstitionibus; They are the Servants of Men that submit themselves to Humane. Traditions: And if they are the Servants of Men, they are not the Servants of Christ: So St. Paul concludeth, Gal. 1. 10. So that the Proposition, as it is Asserted by the Church of England; so is it likewise Justified by the Authority of the Holy Scripture and ancient Fathers.  
Then as for the Assumption, That in the Church of Rome neither the Word of God is truly Preached, nor the Sacraments duly Administered, is notorious; for as to Doctrine, they have added their own Figments, as Transubstantiation, Purgatory, etc. and do Preach contrary Doctrines to the Scripture; and as touching the Sacraments, they have not only Augmented the Number, and made Five new ones of their own, which Christ never Instituted, viz. Confirmation, Orders, Penance, Matrimony, and Extreme Unction; But also they have utterly Corrupted those Two which our Lord Ordained: For in Baptism besides Water, they use Spittle, Salt, Oil, Chrism, contrary to the Institution; and they lay such a necessity upon this Institution, That all that die without it (even Infants) they say are Damned. [See Bellarm. the Baptism. L. 1. Ca 4. and Rhem. Annot. on John the 3 d.] In the Lord's Supper, they have turned the Sacrament to a Sacrifice, made an Idol of Bread, changed the Communion into private Masses, taken the Cup from the Lay-people; and committed many other Abominations. Therefore I conclude this Argument, The Church of Rome not having the Word of God purely Preached, nor the Sacraments rightly Administered, according to the Institution, is in no sort to be esteemed a Visible Church of Christ.  
Argument 3. That pretended Church which overthroweth, and denyeth the only Rule of Faith, is no true Church of Christ. But the Church of Rome does so. Therefore.  
As to the Proposition; the only Rule of Faith is the Scripture or written Word of God, John 5 32. 2 Tim. 3. 16. Now to overthrow this Rule, is to overthrow the Foundation of the Church of God, which is built upon the Foundation of the Apostles and Prophets, Ephes. 2. 20. That is the Scriptures of the New and Old Testaments.  
As for the Assumption, That the Church of Rome hath overthrown this Rule is Evident: for First, She hath added another Rule of her own; to wit, Traditions and humane Inventions, which are contrary to the Scriptures, as Christ saith, Matt. 15. 16. God's Ark and Dagon cannot stand together; what Communion hath Christ with Belial? What agreement hath Divine Purity with bold Forgeries? Secondly, they overthrew as much as in them lies, this only Rule of Faith, whilst they subject the Authority and Sense of it wholly to the Church of Rome, or the Pope; so that God's Word is not received of the Church of Rome, as it is the Word of God, but as the Word of Men; contrary to that of the Epistle, 1 Thess. 2. 13.  
Argument 4. That Church which holdeth not the Head Christ, is no true Spouse or Church of Christ. But the Church of Rome holdeth not the Head Christ. Therefore.  
The Proposition is undeniable, Eph. 4. 16. and 5. 23.  
The Assumption may thus be proved, That Church which is wholly Idolatrous holdeth not the Head Christ. For if Worshipping of Angels, which is but one kind of Idolatry, separates from the Head, as it does by the Apostles Testimony, Colloss. 1. 18. then much more all kind of Idolatry.— But the Church of Rome is drowned in all kind of Idolatry, as not only Worshipping of Angels, but likewise of Saints, and Pictures, and Images, and of a piece of Bread, etc. Besides, she adhereth to another Head, viz. the Pope; and not to the one only true Head Christ: and what agreement hath the Temple of God, with Idols, 2 Cor. 6. 16. And the member of an Harlot cannot be withal a member of Christ, See 1 Cor. 15. 16, 17.  
Argument 5. The true Church of Christ is the true Flock of Christ. But the true Church of Rome is not the true Flock of Christ.— Ergo.  
The Proposition is undeniable, from Cant. 6. 6. Acts 20. 28. John 10. 16.  
The Assumption is proved, John 10. 3, 4, and 17 verses. There it is laid down as the property and Characteristic Mark of Christ's Flock, That they hear his Voice and know it, and follow it. But the Church of Rome hears not Christ's Voice, nor acknowledges, or follows it; but the Voice of Antichrist, and the Antichristian Synagogue: they hear not Christ's Voice, as Christ's Voice, but as the Church's Voice; And this is likewise affirmed against Rome, by the Church of England in the before Cited Homily for Whit-sunday.  
Argument 6. That Church which practiseth not the true Baptism of Christ, is not the true Church of Christ. But the Church of Rome does not practise the true Baptism of Christ. Ergo—  
The Proposition I suppose will be granted; Baptism being an Initiating Ordinance, without which, none can be Members of the Visible Church. The Assumption is thus proved;  
True Baptism is a Seal of the Righteousness of Faith and of the Covenant of Grace made unto us in Christ: But the Baptism in the Church of Rome is not such; for the Church of Rome denyeth the Righteousness of Faith, and the Justifying by Faith: yea, she maketh Baptism the Instrumental Cause of Justification, so as that it confers Grace Ex opere operato (by the mere thing done) and they require not Faith in Christ as necessary for the Party to be Baptised, But only a Disposition [Conc. Trent. Sess. 7. Can. 6. and 8.] and principally the whole Force of Baptism, and so of all their Sacraments, depend upon their Priest's intention. So that the Church of Rome hath no more of Baptism, but only the External Form of words (and those sullyed with abundance of lewd Ceremonies,) together with the Element of Water. For a Sacrament is a visible sign of an Invisible Grace; which Invisible Grace the Church of Rome destroyeth, while she placeth the Grace in the Sacrament itself;— denying and Accursing [Sess. 7. Can. 6.] only Faith in God's Promise, to be sufficient to receive Grace: Thus they destroy the Nature and use of Christ's Sacraments, and of Baptism in special, while they separate it from the Doctrine of the Word of God, and from the necessity of Justifying Faith. Thus their Church is quite Removed from the Foundation, and built upon another Bottom. Thus Baptism to them of that Church is nothing else, but a Seal to a Blank, or which is worse, a Sealing up of their Condemnation, whilst their Sins are not washed, but their Souls drowned in Error and Idolatry, as the Egyptians in the Red Sea, a Type of Baptism: Yea, they make a very Idol of their Sacrament, and of the Priest together, whilst to these they attribute that Grace, which the only Author and Fountain of true Baptism can give, and present their Children in the Faith of that Church which denyeth true Faith in Christ.   

THE COURANT.  Jesuit. 
Prithee whither so fast my dear most obliging Friend?  Tory. 
I have just now seen an Express from his Eminency Cardinal H. (Patron of our Nation at Rome) which assures, That all this Ruffle of the most Christian King, against that Court, is only a Shame Contrived on purpose to wheadle in Neighbours into a good Opinion of the French, whom you know our Common People naturally hate, but yet (he says) at this Juncture it will be highly necessary for a certain Gentleman's purpose (whose Interest is Inseparable) to set Monsieur fair in their thoughts, under pretence, That he will prove (forsooth) a Second Harry the Eight.  Jesuit. 
— I hate a blabbing Tongue; 'Tis only taking wind makes things smell strong: This aught to be kept a Secret; not but that we are long since satisfied in the Intrigue, and know whose Influence at present Governs the Sorbon, we must adapt Principles to occasions, ucer our Sails to catch the Wind. 'Tis a thriving piece of Heresy, prithee promote the Hint, That Lewis' Arms shall Effect what one of his Predecessors Coin threatened— Perdam Babylonis nomen, and get our Observator and his Cullyed Pupils to advance the Notion; nothing will be more advantageous as present Circumstances play; The White Witch shall Unravel the Enchantments of the Black one; Let us alone to Retrieve the Business at next favourable opportunity.  Tory. 
But I have further Intelligence; O most Swinging! Astonishing! Confounding! Incredible! Blessed News! I promise you.  Jesuit. 
Is't possible! For Old Acquaintance sake let's have't.  Tory. 
I beg your Diversion, Sir! You that (they say) tell Lies so Dear, must not expect to hear Truth Gratis. But yet to save your longing, I'll give you a Taste, Poor old Odiscalchi, his Holiness, is Dead, as a Door-nail; The Cardinals are shut up in the Conclave, and now they are Canvasing, Bribing, Intriguing, Tugging like mad, for a new Infallible Noddle.  Jesuit. 
That's News indeed, but prithee, who's like to carry't?  Tory. 
Ay! that! that! I cannot forbear laughing to think, how 'twill vex thee; and I'll tell thee't for no other Reason, but because 'twill make thee Hang thyself, They're going to choose a Protestant Prince to be their Pope!  Jesuit. 
Then I le be Hanged '  Tory. 
Ay! ay! So thou hadst been long ago if thou'dst had thy Deserts, and so thou wilt at last, whether that be so or no! but this is certain, a Protestant Pope they'll have! The Flying Squadron are resolved on't; And Spain, Germany, and France, (for all the Interest you boast of there) strike in with them: What a blessed Reformation shall we have!  Jesuit. 
Why then say I, farewell Catholic Cause! shaw! shaw! He'll worm out the Catholic Faith, and sapp the Church by degrees; and in a while we shall have damned Conventicles held in the very Lateran.  Tory. 
No! no! There's no fear of that neither; for the Pope Presumptive, though he is known to be a Protestant, has promised a thousand times, and vowed and sworn he'll maintain the Roman Catholic Church as 'tis Established by the Canons  Jesuit. 
Ay! there's the Knavery on't! The Fallacy, dost thou not smell the Raguery?  Tory. 
Not I, I protest Father, but to say truth, I never had a very subtle Nose, and yet I can at any time scent a Presbyterian Plot as far off as Utopia.  Jesuit. 
Why man? by the Church as 'tis Established by the Canons; he means no doubt, the Church as it ought to be Reformed by the Canons of Scripture: For can any Man be so Mad, so Bewitched, as to think a Protestant, will be true to the Catholic Interest?  Tory. 
Why not Sir? As true I'll warrant you, as a Popish Successor will be to a Protestant Interest.  Jesuit. 
Well! O my Conscience the Cardinals are a Pack of Knaves, they betray the Catholic Cause: I am confident most of them are Heretics in their Hearts.  Tory. 
Why so? why so? good Sir! They have Subscribed the Council of Trent; They have taken all the Holy Tests and Canonical Oaths, and given all the Security of their Catholicism that's required by Law of Holy Mother Church, and why should we be so uncharitable as to Censure them for Hypocrites?  Jesuit. 
Hang hang! hang hang! They're rotten at Core, let 'em Swear their Guts out, they that are so Zealous for a Protestant Pope, may well be suspected to have an Huguenot in their Bellies.  Tory. 
Why now I'm vexed to hear one of your Order, Father, (whose Society esteem themselves not only the most Learned and Politic, but Men of the best Intelligence too) talk so like a Ninny. 'Tis the mode all over the World, since the last Comet, and the Conjunction of Satura and Jupiter; Have you not seen the News brought by a Post pigeon to Scanderoon? The Grand-Seignior is lately Dead too, (All Flesh is Grass, Turk and Pope must come to't,) and the Divan being Assembled, because he left no Heirs of his Body Lawfully begotten, nothing will satisfy them, but they'll Elect a Christian Prince to the Ottoman Empire.  Jesuit 
The Devil they will?  Tory. 
Nay never question the Truth on't, you shall see it shortly in Muddimans' Letter, and Infallible Natts Intelligence.  Jesuit. 
Then hay go mad! say I, The World is going out of its Wits, and the Universe becoming an Entire Bedlam. What false to their own Religion, the most Sacred of Ties? betray their own Interest? I'll be Flayed if there be one true Mussulman in the Divan, if this you told me last be true.  Tory. 
Come, come, Fiat Justitia ruat Coelum. Dost think all the World understands their true Interest? Mankind are oft led by the Shadows, and Fancies, and Humours, and Whims, and a Thousand Capriccios: I could tell thee of another as great a Wonder as all this comes to.  Jesuit. 
Nay, nay, le's have the bottom o'th' Bag, honest Tory!  Tory. 
What would you eat Sweetmeats with Shovels? come, come, enough's as good as a Feast, either at Souters or Pedlars-Hall; what I have, will keep cold, and I'll reserve it for another Collation: Father Adieu!   

Printed for Langley Curtis, 1682    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, May 5. 1682.  Omnia amisit, qui veritatem amisit. 

An Objection Answered, touching Baptism; The Church of Rome hath no true Ministry, etc.  
IN our last we urged, That the Church of Rome does not practise the true Baptism of Christ; whence an Objection may arise thus, If the Church of Rome have not the true Baptism of Christ, why then are not Papists when Converted to the true Faith of Christ, Rebaptised? How stands their former Baptism good?  
To which I Reply in the words of the great Saint Augustine, (Contra Cresconium, Lib. 1. C. 30.) speaking of the External Form of Baptism used amongst Heretics, such Baptism is not to be Repeated, but the Error thereof Corrected. And in his Seventh Book against the Donatists, Chap. 40. He hath these Words, The Divine Scriptures in many places do show, all these to be strangers from the Church, who are not in the Rock, and appertain not to the Members of the Dove, and yet they Baptise and are Baptised, and have Sine salute Sacramentum salutis: without Salvation the Sacrament of Salvation. And L. 5. chap. 17. Heretics (saith he) have Lawful Baptism (that is for the External Form) but not Lawfully. And so Bellarmine himself determines the Case, Cum veniunt ad Ecclesiam Baptizati ab Haereticis, agnoscendum est quod est Ecclesiae, id est, Baptisma, corrigendus verò Error; When those that are Baptised by Heretics come to the Church, the Church acknowledges what is her own; that is, the Baptism; but the Error is to be corrected. The Sacraments operate effectually, Non quia dicitur, sed quia Creditur: Not because the Words are uttered, but because there is the Word of Faith purifying the heart as the Apostle speaks, Act 15. And therefore the Church of Rome having denied the Faith of Righteousness, and the Righteousness of Faith, and the saving Doctrine of Baptism; She hath consequently rendered Baptism to be of none Effect to her unto Salvation; But yet still, when any Papist is by the Grace of God and the Preaching of the Word, and of saving Faith Converted to the true Church of God, the Seal of Baptism is not again affixed, but the Evidence of saving Faith and Testament of the Gospel being written in his heart, is now added to the Seal, and so it becomes completely authentic, as not being bound necessarily to outward means. Nor do we here exclude Gods free Agency in Baptism, who in the Party Baptised in that Heretical Church may (if it please him) work Grace, finding his own Water and his own Words; finding, I say, his own Seal, he can add his Covenant of Grace unto it; yet no Child there Baptised coming to the years of Discretion (unless he Renounce the wicked Faith, and Relinquish the Idolatrous practices of that Romish Church) can have benefit by his Baptism; but to him it is Penal and Pernicious as Augustine speaks.— And now I proceed to another Argument: That the Church of Rome is not a Church of Christ.  
Argument 7. That Church which hath not a lawful Ministry, is not a true visible Church of Christ.— But the Church of Rome hath not a Lawful Ministry.— Ergo.  
I know this, to many will seem a Paradox, but 'tis a certain Truth, for if the Church of Rome hath not a Lawful Ordination, how can it have a Lawful Ministry: But it has no Lawful Ordination. 1. In regard of the Efficient Cause, either Remote, as the Pope, as Head; whence all their Ministerial Power is derived: or immediate, as the Ordainer; on whose Intention their Gratia gratis data dependeth: So that here is a Nullity in the very Foundation of the Papal Priesthood. It is derived from the Pope, as Head of the Clergy and Church: a Title Anti-christian and Usurped; and so their Ministry is Anti-christian. And if the Pope, being Antichrist, and an Usurper, and Consecrating Bishops by virtue of his Papal Supremacy, as Christ's sole Vicar, and Peter's Successor, cannot convey any power of Order upon his Bishops and Clergy; what lawful Ministry can we expect in that Apostolical Synagogue? So that Calvin (an Author whom for Honour's sake I mention, in a lewd Age, when thousands decry him, that either for Learning and Piety are no ways comparable to Him) was in the Right, in his Book called, The Method of Reforming the Church.— Nego sub toto Papatu unum esse verè Episcopum; I deny that under the whole Popedom there is one truly a Bishop; and what then shall we say of their Priests? neither have they any Ministerial Grace, because it depends (according to their Belief) upon their Ordainers' Intention, and not upon Christ's Ordinance, Grace, and Promise. But,  
2 lie. They fail too in the Formal and Fixal Cause of Ordination: They have quite altered and Corrupted the Form, and so the End thereof, adding a New Form, which overthroweth the Old, and imposeth a New End, viz. making the whole Essence and use of their Ministry to consist in Priesthood; that is, in Sacrificing of an Idol, and so turning the Office of a Minister of the Gospel, into an Idol-Sacrificing Priest. For in the Form of their Ordination set down in their Tridentine Catechism, Part the Second; after Imposition of Hands with the sign of the Cross on the Party that is to be Ordained; The Chalice with Wine, and the Paten with the Host, is delivered into his hands with these Words,— Accipe potestatem offerendi Sacrificium Deo, Missásque Celebrandi tam pro vivis quam pro defunctis, etc. Receive thou Power to Offer Sacrifice to God, and to celebrate Masses as well for the Living as the Dead, etc. And this praecipua Sacerdotis functio existimanda est, is to be esteemed the principal Office or Function of a Priest. Ad Extremum verò, etc. In fine, Imposing hands again, he says, Receive then the Holy Ghost, Whose sins soever ye Remit, etc. Eique Coelestem illam, etc. And thus the Bishop giveth unto the Priest that Heavenly Power of Retaining and Forgiving of Sins, which the Lord gave to his Disciples. Thus the very words of their Ordination. Now we know that this power of Remitting and Retaining of Sins the Church of Rome placeth not in the Dispensing and Preaching of the Word of God, but in their Sacrament of Penance. Thus they have wholly perverted their Ordination, both for the formal and final End. Nor do they less fail in the Material Cause, ignorant unqualified Persons being ordinarily made Priests, and such as only are able to Mumble over the Mass and Matins.  
But it may be Objected, That in Popish Ordination there is a Power Conferred to Preach the Word of God. 'Tis true, they do use these words of our Blessed Saviour which the Church of England useth, viz. Receive the Holy Ghost, whose sins ye Remit, etc. Which we do indeed understand of the dispensation of the Word and Sacraments. But the Church of Rome otherwise, meaning thereby the Priest's power of Binding and Losing in their Sacrament of Penance. And it is in vain for them to say, That their Priests in their Ordination have any Power conferred upon them to Preach the Word of God, when their Practice is far otherwise: Neither indeed is it lawful for them so to Preach the Word of God, as it behoveth faithful Ministers of the Gospel, viz. purely and sound to the saving of men's Souls. For the pure and sound saving Doctrine of the Word of God is branded for Heresy in the Council of Trent. Nor may their Bishops or Priests deliver the sense of it otherwise than according to those Canons and Decrees: In a word, See the Conc. Trid. Sess. 14. Can. 3. Si quid dixerit, etc. If any one shall say, That those words of our Lord and Saviour, [Receive the Holy Ghost, whose sins ye Remit they are Remitted, and whose sins you Retain they are Retained] are not to be understood of the power of Remitting and Retaining sins in the Sacrament of Penance, but shall wrest them contrary to the Institution of the Sacrament, to the authority of Preaching the Gospel, Let him be Anathema. Well therefore does the pious and judicious Calvin conclude,— Totum Sacordotium Papisticum non solum impia est vera Ministerii profanatio, sed Execrabilis in Christum comumelia, & quisquis est sacerdos Papalis, d●nec titulum illum abjecerit, Christi Servus esse nequeat. The whole Popish Priesthood is not only an impious Profanation of the true Ministry, but an execrable Reproach against Christ: So that whosoever is a Popish Priest, until he renounce that Title, he cannot be the Servant of Christ.  
True Ordination is a sacred Institution of Christ, whereby the Person Ordained is Invested with a Power to Preach the Word of God, and to Administer the Holy Sacraments according to Christ's Ordinance.— But the Ordination used in the Church of Rome is not according to Christ's Institution, to wit, whereby the Person Ordained is Invested with a Power to Preach the Word of God, and to Administer the Holy Sacraments according to Christ's Ordinance.— Therefore in the Church of Rome, there is no true Ordination; therefore no true Ordination, Therefore no true Church.  
The Assumption we have already Demonstrated, For first, for Administration of Sacraments, the Priest's Power is respectively and specially limited to their Eucharist and Penance. 2 lie. That Eucharist is a mere Idol, and blasphemous Sacrifice, and no true Sacrament at all. 3 lie. The very Words of Christ used in true Ordination of all Orthodox Churches, which are understood of Dispensing the Word and Sacraments, the Church of Rome perverteth and wresteth to Absolution; and most impudently faith, That to understand it of Dispensing the Word of God, is to wrest the sense contrary to the Institution of this Sacrament of Penance.  
But now a like Objection will occur thus,— If in the Church of Rome there be not true and lawful Ordination, why then, when any of their Priests are Converted to the true Faith and Church of Christ, are they not Re-ordained?  
To this we may Answer, That although their Ordination were altogether unlawful and unwarrantable, according to the Institution of the Church of Rome, yet coming to us of the true Church, after the paring and shaving off of their Power of Sacrificing, and of Sacramental Binding, and Losing, and Penance, and Restoring to the Word of God (profaned and abused by them to a wrong sense) its Original and true meaning, whilst the Priest so Converted openly Renounces the Mass, and witnesseth his Abhorrence and Detestation of all that abominable Sacrifice, and subscribes to the Articles and Doctrine of our Church; they are hereupon Received, and their Ordination now stands good, which before was vicious and Anti-christian. See for this more fully Mr. Francis Mason's Book of Ordination, L. 5. Ch. 12. The same Reason is to be given of the Ministry of the Church of England, which in times past was derived and descended from that false and Corrupt Church.  
Some will say,— The Church of Rome is as a Diseased Body, which though never so Corrupt is yet still a true Body: for he is really a Man to whom the Definition of a Man agreeth, endued with a reasonable Soul, though his Body be never so much Diseased, as with the Plague or Leprosy.  
I Answer, Many deceive themselves and others with this Comparison. They should first prove the Church of Rome to be a Living Church, before they can properly compare the Body of it to the Body of a Living Man; for else it is a mere Petitio Principii, a shameful begging of the Question. For I deny the Church of Rome to be an Organical Body; to wit, a Living Body, No, no, It is a mere Corrupt and stinking Carcase: and as a dead corrupt Corpse is not to be accounted an Organical Body, as wanting the Soul to Actuate it; and so cannot be called truly a Man, or a Man's Body; but Cadaver a Corpse. No more is the Church of Rome (no less Dead than Diseased,) a true Church, for a dead Member can but Equivocally be called a Member. Nor will it follow, That because there may be an hidden Church of God within the borders of the Church of Rome: Therefore the Church of Rome is a true visible Church. For if any amongst them be of the Number of God's Sacred ones, before their Effectual Calling they are Members of that Antichristian Church, but being Called they are no more of it, but in it; and there being in it, will never prove it a true Church.  
It may be alleged, That the Church of Rome hath only added to the Foundation, not taken away, or subtracted from it, and the Nature of an Addition is not directly to deny, but by Consequence at most. I Answer, We have already proved, That they have destroyed the Foundation, and that both by Subtraction and Addition. As their Traditions and Decrees overthrow the Foundation of the Scriptures; for if the Scriptures affirm one thing, and their Traditions another, These are obeyed, and those rejected. What say you to Invocation of Saints, doth it not directly overthrow the pure Worship of God, and Faith in him alone? Doth not the Mass directly overthrow the one and only Sacrifice of our Lord upon the Cross? And so of the rest.   

The COURANT.  Tory. 
WEll! I'll say that for Roger, he's a brisk mettlesome laborious old Wretch! He writes four or five Observators a week.  Truman. 
Do not call it writing, man, but casting; or say he is so often troubled with the Hickup, or overflowing of the Gall. The old Gentleman delights much in calling other people Monkeys, but sure 'twould make a Stoic smile, to see how like an Ape he sits cracking of Nits on the Head of the Tory Plot.  Tory. 
Why? What would you have him do, scribble all the year round about Brass-screws and Antipendiums?  Trum. 
Now you speak of that old business, I can tell you a story that is altogether as strange, and much more true than the transmutation of the Screws. Some Years ago there was a very great parcel of English Rogues and Biddle's Catechisms seized by a Friend of mine; the obscenity of the first, and the Blasphemies of the second against the blessed Trinity, deserving a suppression. But some Casuists resolve, That though Books be unfit to be sold, yet it may not be unfit to take money for them. So it happened, that these very Books, by Art Magic, were invisibly conveyed to Cambray-house, where a certain old Lady than had Lodgings, and upon paying down a pretty round Sum to a Friend in a corner, the selfsame Books, of their own accord, came one Night out of a Window into a Cart, and so disprsed themselves into most of the Stationer's Shops about Town. There is one J. S. still living, who they say can attest this Miracle.  Tory. 
But what is all this to honest Roger?  Trum. 
Nothing, nothing at all. I only told it, to prove that there is such a thing as Necromancy and Black-Art in the world. And therefore to return to Mr. L'Estrange; what think you of his owning (Observe. Numb. 129.) That he has been forty times at Mass beyond the ●eas? I dare challenge him, and all his Admirers, to p●o●e that he was so often at any Protestant Church in twenty years' time. And I cannot fathom the Policy of this Declaration, unless it were to give old friends an Item, that for all his late sacramental Rant, he does not forget them.  Tory. 
You must note, he did not trudge to those forty Masses out of devotion, nor curiosity, but purely out of duty; for I have been told, that when he was abroad, he was a little Retainer to Cardinal Van Hess, and officiated in his Chapel in the way of his proper Calling, playing in Consort on the Base-Viol. So that probably he was not at Mass under the Character of a Papist, but as Fiddler in ordinary to his Eminence.— But see how in his last Observator, Numb. 132. he boxes about the Statute 25 Ed. 3. and will needs have the words [Eldest Son and Heir] to be understood not only of the Eldest Son, but of any other Heir.  Trum. 
Though some of the Inferior Clergy may take him for Guide, the Inns of Court scorn to be his Pupils, for all he styles himself (Observe. Numb. 84.) Roger L'Estrange of Grays-Inn Labourer. The Man is as much out in his Law, as he uses to be in his Divinity. For (though God forbid any should be so wicked) to imagine the Death of a collateral presumptive Heir to the Crown is not Treason by this Statute. Coke 3 Instit. fol. 8, 9 (speaking of the same words) Before this Statute some did hold, that to compass the Death of any of the King's Children was Treason, but by this Act it is restrained to the Prince, the King's Son being Heir apparent. If the Heir apparent to the Crown be a collateral Heir apparent, he is not within this Statute. Roger Mortimer, Earl of March, was Anno Dom. 1487. (11 Rich. 2.) proclaimed Heir apparent: Anno 39 H. 6. Richard Duke of York was likewise proclaimed Heir apparent, and so was John de la Poole, Earl of Lincoln, by R. 3. and Henry, Marquess of Exeter, by King H. 8. But none of these or the like are within the purvieu of of this Statute.—  
But since Roger will be dabbling with Statutes, prithee read to him the following Clause of the Act of the 3d of King James, c. 4.— And further be it enacted, That if any person or persons, at any time after the tenth of June, etc. shall either upon the Seas, or beyond the Seas, or in any other place within the Dominions of the King's Majesty, his Heirs or Successors, put in practice to absolve, persuade, or withdraw any of the King's Subjects, or to reconcile them to the Pope or See of Rome; or if any person shall be wilfully absolved or withdrawn as aforesaid, or willingly reconciled, or promise obedience to any such pretended Authority; every such person and persons, their procurers and counsellors, aiders and maintainers, shall be to all intents adjudged Traitors, and shall have judgement, suffer, and forfeit as in Cases of High Treason.  
From whence 'tis plain, that every English Subject that has been brought up in the Protestant Religion, and afterwards revolts and turns Papist, and so is reconciled to the See of Rome, is ipso facto guilty of High Treason.   

Printed for Langley Curtis, 1682    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, May 12. 1682.  Nunquam satis dicitur, quod nunquam satis discitur. 

Popery is a kind of Atheism, proved in many particulars.  
OUr Two last have contained some Arguments, proving the Church of Rome not to be a true visible Church of Christ, which will further appear, if we can Demonstrate the same to be Guilty of the horrid sin of Atheism; To know whether she be or no, we must distinguish the several kinds of Atheism.  
Atheism is Twofold, Open and Coloured.  
Open-Atheisme is, when men, both in Word and Deed deny God and his Word. Coloured Atheism is not so manifest, and hath two Degrees. 1. When men acknowledge a God, a First Cause of Causes, or Infinite Being, that made and Governs the World, but yet deny or are Ignorant of the Father, Son and Holy Ghost Thus the Ephesians before they Believed the Gospel are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 2. 12. and said to be without God, (when yet no doubt in their natural Judgement they acknowledged) because they denied Christ. And in like manner though the Samaritans Worshipped the God of Abraham, yet our Blessed Saviour saith, They Worshipped they knew not what, John 5. 46. And the Psalmist saith of all the Gentiles, that their Gods are Idols.  
The second Degree of this Coloured Atheism, is when men do rightly acknowledge the Unity of the Godhead in the Trinity of Persons; yet so as by necessary Consequences, partly of their Doctrine, and partly of the Service of God, they overturn that which they well maintained, And in this Respect, I say, That the very Religion of the Church of Rome is a kind of Atheism. 'Tis true, every Papist is not so shameless as one of their Popes, who, showing some of his Confidents his Vast Treasures, Hellishly said, Quantas divitias nobis peperit haec Fabula Christi! What a world of Riches has this Fable of Christ brought us in! Yet the very Doctrines of their Church, if understood and believed, directly tends to lead all those of her Communion to the like, or as desperate Impiety. For,  
1. Whereas the Church of Rome maketh the Merit of the works of men to Concur with the Grace of God, it overthrows the Grace of God, If it be of works, it is no more Grace, Rom. 11. 6. whereas in words they own those glorious Attributes the Justice and Mercy of God to be Infinite, do they not by Consequents deny both? For how can that be Infinite Justice which may any way be appeased by humane satisfaction? And how is God's Mercy Infinite, when we by our own satisfactions must add a supply to the satisfaction of Christ?  
2. He that hath not the Son, hath not the Father, John 21. 23. and consequently is an Atheist. Now the present Roman Religion hath not the Son, that is, Jesus Christ, God and Man, the Mediator of Mankind, but hath transformed him into a feigned Christ: For, instead of one Jesus Christ in all things like unto us in his Humanity, Sin only excepted, They have framed a Christ, to whom they Ascribe two kinds of Existing, one Natural, whereby he is visible, touchable, and Circumscribed in Heaven, The other not only above, but also against Nature, by which he is substantially according to his Flesh in the hands of every Priest in every Host, and in the mouth of every Communicant, invisible, untouchable and uncircumscribed, and thus in effect they abolish his Manhood.  
3. They Degrade our blessed Lord of his Offices, and have Committed High Treason against the King of Glory, and will you contend that such Arch Traitors are still true Subjects? For one Jesus Christ, the only King, Lawgiver and Head of the Church, They join unto him the Pope, not only as a Vicar, but also as a Companion or Equal in Government. In that they give unto him power to make Laws binding Conscience, To resolve and determine infallibly the sense of Holy Scripture, etc. For one Jesus Christ, the only real Priest of the New Testament, they join many Secondary Priests, who pretend to offer Christ daily in the Mass for the Sins of the Quick and the Dead. For one Jesus Christ the All sufficient Mediator of Intercession, They have added many other Companions to Intercede for us. And for the only. Merits of Christ, in whom alone the Father is well pleased, they have devised a Treasury of the Church, containing besides the merits of Christ, the Over plus of the merits of Saints to be dispensed to men at the Pope's discretion. By all which we see, That Christ, and consequently God himself to be worshipped in Christ, is changed for a Fantasy or Idol of man's conceit.  
4. There is always, and will be a Proportion between the worship of God and our persuasion of him; and men in giving unto God any worship, have respect to his nature, that both may be suitable, and he be well pleased. Let us therefore now turn our Eyes, and behold with horror and detestation, what manner of Worship the Roman Religion affordeth: It is for the greatest part, mere Will-worship, without any allowance or command from God; as is in effect acknowledged by their own Durandus in his Rationale, wherein he pretends to give an Account of the Original, Reasons and Mystery of those Devises, and as we in several parts of this Work have particularly proved. It is a fulsome Carnal Service, consisting of Innumerable bodily Rites and Ceremonies borrowed partly from the Jews, and partly from the Heathen, it is divided between God and some of his Creatures, in that they are Worshipped both with one kind of Worship, let them paint and dissemble it how they can with nice and unintelligible distinctions. Thus then, if by their manner of worshipping we may judge how they conceive (as most rationally we may) it will appear they have plainly abandoned the true God, and have set up to themselves a Fantasy of their own. For God is no otherwise to be Conceived than he hath Revealed himself in his Creatures and word, and specially in Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Image of God, 2 Cor. 4. 4. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Character or lively figure of his person, Heb. 1. 3.  
I proceed to another Argument.— If the Church of Rome, which was once the Spouse of Christ have Committed Adultery, and the Bill of Divorce be long since sued out, she is no longer to be called or counted a Spouse or Church of Christ. But she hath played the Adulteress, and the Divorce is passed— Ergo.  
That the Church of Rome hath long since, and still doth commit Idolatry, (which is Spiritual Adultery, Jer. 3. 9 Ezek. 23. 37.) is notorious; I shall at present only Instance in three particulars. 1. Because they worship Saints and Angels with Religious Worship, which without exception is proper and only due to God; yea, they transform some of them into detestable Idols, making them Mediators of Redemption, especially the Virgin Mary, whom they call not only Lady, but Goddess and Queen, whom Christ her Son Obeyeth in Heaven, a Mediatress, our Life, our Hope, the Medicine of the Diseased, etc. And pray unto her thus,— Prepare thou Glory for us, Defend us from our Enemies, and in the hour of Death receive us, Lose the Bands of the Guilty, bring Light to the Blind, drive away all Devils, show thyself a Mother, by thy Maternal Right Command thy Son to receive our Prayers. See for this the Roman Missal and Breviary, and Bellarm. L. 2. De Sanctis, Ca 1. 6. 2. Their Idolatry is manifest in that they Worship Images, or (at least to give them their Excuse and Evasion into the Bargain) Worship in, at, and before Images, having no Commandment so to do, but the contrary. They allege that they use and worship Images only in Remembrance of God, but this it all one, as if an unchaste Wife should receive many Gallants into her House in the absence of her Husband, and being caught in Bed with them should answer, That they were friends of her Husband, and that she was so kind to them only in remembrance of him. Would any man accept of such an Excuse, much less will the great Jehovah, who is a Jealous God, and hath sworn that he will not have his Glory given to another. 3. They are Guilty of Idolatry, and that too more absurd than the Heathens themselves; For they Worship a Breaden God. For if our Blessed Saviour according to his Humanity, be absent from the Earth, 〈◊〉 undoubtedly he is; For the Heavens must receive him until the times of the Restitution of all things, Acts. 3. 21. Then the Popish Host is as abominable an Idol as ever was.  
But you will say, a known Harlot may afterwards remain a Wife, and be so termed, if she be not actually Divorced? But as to that, in the second place, I answer, the Bill of Divorce is long since Sued out; her Sins have separated her, and her God: We have it expressly in the Word of God, 2 Thes. 2. You have her Apostasy exactly foretold and described— Deceivableness of unrighteousness— strong delusion, that they should believe a Lie, and what follows— That they all might be damned, v. 12. So in the 13. of the Revelation, The Roman Apostatised Church is set forth by the name of the Beast. And Ca 14. 9 It is said,— If any man Worship the Beast, and his Image, and receive his Mark in his Forehead, or in his Hand, he shall drink of the Wine of the Wrath of God, which is poured out without mixture into the Cup of his Indignation, and he shall be tormented with Fire and Brimstone in the presence of the Holy Angels, and in the presence of the Lamb. And the Smoke of their torment Ascendeth up for ever and ever, and they have no Rest Day nor Night, who Worship the Beast and his Image, and whosoever receiveth the Mark of his Name. And therefore Ca 18. 3. It is said,— I heard a Voice from Heaven saying,— Go out of her my people, etc. Since God hath Commanded us to come out of Her, we may conclude her utterly Divorced from God; for we may not wholly forsake any people, till they forsake Christ. And therefore though an Adultress, till publicly detected and cast off, may pass for a Wife, yet after she is Convicted, and the Divorcement solemnly declared, she ceaseth to be a Wife, though she boast never so much of her Marriage in her youth, and though she can show her Wedding Ring, yet all this will not prove her in any sort a Lawful Wife; nor entitle her to any pretence of Claim to the Affections or Estates of the Husband.  
But the Truth is, though the Church of Rome have thus proved Disloyal to her Lord, and committed Whoredom on every high Hill, and under every Green Tree, yet with the Strumpet mentioned by the Royal Preacher, She wipeth her mouth, and saith, I have done no wickedness: For it hath of late continually been her cunning, to make the Adorable Jesus, (under pretence of being still his Spouse) a Cover, and Cloak of all her Abominations, (as a Subtle and Unreclaimable Adultress, deals with her too long suffering and patient Husband) That so she may seem to be an honest Matron, though indeed she be a notable Strumpet. And this indeed is the highest point of the Mystery of Iniquity.   

The COURANT.  Truem. 
WEll! and how proceeds the worthy Mr. L'Estrange with his Translation, of the French Jesuit?  Tory. 
What! do you mean The History of Calvinism, I have not seen it yet, but am told 'tis Dedicated to the most Christian King, and that the honest Author tells him, he doubts not but shortly to present his Majesty with the story too, of its utter extirpation, [The Northern Heresy must down] They say 'tis an excellent piece, and will Claw off the Whigs confoundedly.  Truem. 
Yes! yes! a very suitable Subject for such a Pen! our Churchmen have great cause to thank him, and give him Guinneys for Blowing up the Church with Jesuits Powder, under pretence of shooting fanatics. 'Tis mightily, no doubt, for the Advancement of our Religion at home, and must be a most charming invitation and encouragement to Protestant Princes and States abroad, to Love and Honour England, if such Books shall be so kindly entertained amongst us, and those Holy Men whom God raised up to be the First Reformers of his Church, publicly exposed and ridiculed by the profane Buffonery of every mercenary Rascal.— But no matter for that till we see the Book abroad,— where dost think I was tother night.  Tory. 
I'll be hanged if 'twere not some damned Conventicle, or Treason-whispering Club.  Truem. 
Had Gadbury to solve the Question Tried,  
That Louse-killer could not have guessed more wide,  
No! no! Man, I was even at the Academy of Non sense S's Coffee-house.  Tory. 
I am glad of that however, for since people's going to Church, though driven thither in the Devil's name, passes for a laudable Conversion, the very entering into S' must be esteemed so many steps of Loyalty.— But prithee how didst like the Conversation?  Truem. 
Why, the Room was large and crowded, and there was Fire and Smoak, and Hobgobling in black, and swearing and cursing, and gnashing of Teeth.  Tory. 
Why, thou describest it like the bottom of Hell?  Truem. 
No, no, Sir! only an Antichamber an't please ye! The Universal Buzz was against the Whigs and Shaftsbury, one magnified Craddock for an Hero, another Painted Wilmore blacker than the Devil, a third was telling who should be Poculized to, and a fourth who should be Hanged first after that man entered into his Office, a fifth was arguing how expedient it was to make a Bonfire of the City Charter, etc. when all on a sudden entered the Observator. Bless us! I shall never forget it, what cringing, and complementing, and Sir-reverencing was there! It put me presently in mind of the Play called The Lancashire Witches, where in one Scene the Hags being Assembled at Sabbatt, when the Foul Fiend makes his appearance, they all start up and cry, 
Now, now our Great MastersMasters come;  
Arise, prepare, salute his Bum.  And so they go and each reverently kisses the Tail of the Goat.  Tory. 
Leave your fooling, and tell us what said the Oracle.  Truem. 
Nay, you may now have all his Discourse in Print for Twopences, he and the Company only predicted a brace or two of Observator-sheets to us.  Tory. 
Now thou talk'st of predicting Sheets, I'll tell thee how thou shalt get to predict next Tuesday's Heraclitus.  Truem. 
Though 'tis grown so horrid silly of late, that 'tis hardly worth a Stratagem, and the attempt will not bring half so much honour as attacking the Smyrna Fleet, yet let us hear it however.  Tory. 
Go but on any Sunday Night to the Sun in Aldersgate-street, and send up Half a dozen Bottles of Claret to the Select Cabal, and tell them a Gentleman below drinks the Duke's health to 'em, you shall presently be admitted, and hear the whole Manuscript read, canvased, debated and corrected.  Truem. 
Well! I do not know any body so fond of a Goose Egg. That Paper had formerly some Wit with its malice, a little Salt now and then as well as Roguery, but now 'tis become a mere Caput Mort; The very dregs of Impertinence.   

Printed for Langley Curtis, 1682.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, May 19 1682.  Ite truces Animae, & Letho Tartara vestro Polluite, & totas Erebi consumite poenas. 

Whether Salvation may be obtained in the Church of Rome? The uncharitableness of Papists towards Protestants. The desperate Hazards ran by Roman Catholics, etc.  
IN our Packet N. 18. We stated Three Questions, which we proposed to treat of in Order. 1. Whether the Church of Rome were a Church of Christ? 2. Whether Salvation were therein attainable? And 3 lie. Whether a man may be present at Mass without sin?  
The First of these, in that, and Three other Pacquets since, we have dispatched. Now we proceed to the Second; a point nice and difficult, and which ought warily to be handled, That neither excess of Zeal consume our Charity, nor conceits of Charity violate Truth, and encourage Error.  
The Papists look upon it as a Ruled Case, extra Ecclesiam non est salus, out of the Pale of the Church there is no Salvation, and He that hath not the Church for his Mother; neither hath God for his Father; which Axioms are very true, if by Church they would suffer us to understand the universal Church of Christ, but they restrain that Term to the present Ecclesia malignantium, the Apostatised Congregation of Romanists, united to the Pope as their Head, and guided in their Faith according to the Canons of the Conventicle of Trent, and aver that all are Damned eternally that do not join with them therein. 'Tis a notable Rant to this purpose, of one of their Tribe, in a Book called The Reconciler of Religions, Printed Anno 1663. and Dedicated to Mr. Laurence Dibusty of London, Merchant, p. 51. The Sacrilegious, Illicit, and Invalid Ordination, (saith he) of or by Story (which was the first pretended Holy Mission of Protestants, and from whence they hitherto derive their Orders, was not worth a straw, and consequently their pretended Holy Orders [he speaks of the Church of England) are not worth a Pins head; therefore they are no true Preachers. What are they then? Forsooth, Intruders, Thiefs and Robbers, Hypocrites, Ravenous Wolves and Murderers, Sons of Belial, false Prophets and Priests of Baal, which is their Heresy, Rebellion, and stubbornness against the Church. Now if the Protestant or Sectarian Preachers [pray observe, he makes no distinction between Churchmen and Presbyterians] be such, what must the Protestants and Sectaries themselves be? If the Blind lead the Blind, shall they not fall both into the Ditch? Sure enough they shall, even into the Ditch of everlasting burning Brimstone and Fire.— But yet more remarkable is that of Costerus the Jesuit, in his reply to Osiander, Proposit. 8. p. ult.— Fieri nequit ut Lutheranus moriens salvetur, Gehennam evadat, ex Aeternis Ignibus eripiatur. Si mentior damner ipse cum Lucifero. 'Tis impossible that any person that is a Lutheran should be saved when he dies, or can escape Hell, and be snatched from Eternal Fire. If I lie in this assertion, let me myself be damned with Lucifer.— Nay in the Irish Massacre, and during the Bohemian Persecutions: The Papists several times told the Protestants, that they killed their Bodies in pure kindness to their Souls; for, say they, since we know all you Heretics must certainly be damned. And that the longer you continue in the Errors in this Life, the greater will be your torments; therefore we cut you off thus betimes, that your pain may be the less, etc.— The mercies of the wicked are cruelties, and this is the charity which Roman Catholics so much boast of.  
But God forbid Protestants should entertain such Sentiments, we dare not pry into the Ark, the Lord, and the Lord only knoweth who are his, we will not therefore presume to pass a peremptory doom, or affirm that no Papist can be saved, but this we may maintain with truth and safety, that none by that Doctrine, which at this day according to the Canons of the Council of Trent, is taught in the Papists Assemblies can come to Salvation. Though still we doubt not but in such their Assemblies there have been from time to time, and still are, not a few, who although out of weakness they have Communion with them, yet either they never gave an hearty Assent to those more grievous and fundamental Errors which are therein taught, or were ignorant of them, or before their death renounced them, and in the true Faith of Christ, though sullied with many infirmities, they die and are saved. For as of old in Jerusalem, when it was most corrupt, there were still many there, who bowed not their knee to Baal, but did sigh and cry out, by reason of those Abominations which were committed in the midst thereof. So there is no doubt but under the Papacy such at this day may be found, who though they dwell in the Tents of Kedar, may yet be Heirs of Canaan; but these are not properly said to be of the Roman Church, though in it.  
Nor is this any thanks to the Church of Rome; she prohibits the true Doctrine of Salvation to be Preached, and advances Errors that utterly make void the Gospel, and suppose some Predicant Friar or so, should transgress the Rules of the Council of Trent, and so Preach the Word of Life to the People, as that Souls come thereby to be saved. For Example, say he shall Preach unto them, that they must believe to be saved by nothing but the merits and righteousness of Christ imputed unto them. That they must not look to be saved by their inherent righteousness, but by the only mercy of God to them in Christ. That every one must have a particular Faith and Affiance of his own, for the pardon of his sins. That they must Worship God only, and pray unto him, and that in Christ's name only. That there is no Sacrifice for sin, but that of Christ once offered upon the Cross. That Christ's Blood doth so purge away sin, as there remains no stain, nor punishment after this Life, etc. I say, if any Friar shall dare Preach thus, I deny not, but he may be an instrument of saving many Souls. But in the mean time does not he fall under the heavy Curses of the Tridentine Canons? Is not the Inquisition ready to clapp him up for an Heretic? Do these that have imbibed such his sound Doctrines dare avouch them, or are not they forced to recant and do penance for the same? So that if any by some special providence, secret power, and unlimited mercy of God, in the Church of Rome shall come so to believe, as thereby to be saved, both he and his Faith are disavowed, as not being the Faith of the Church of Rome, but accounted and accursed by her as Heretical.  
Therefore as we deny not but some particular persons, that outwardly seem of the Church of Rome's Communion, may enjoy everlasting Life, so we cannot but look upon the generality of them in a very deplorable case, and their Souls in unspeakable danger; for the reasons following.  
1. God saith expressly in his word, Rev. 14. That if any man worship the Beast, and his Image, and receive his Mark in his Forehead, or in his Hand, he shall drink of the Wine of the Wrath of God. And afterwards, he saith, all such shall be tormented in Fire and Brimstone. Now whoever is joined or reconciled to the Pope, and submitteth himself to the Laws and Kingdom of Antichrist, doth Worship the Beast and his Image. Whoever openly professeth Popery, receiveth the Pope's Mark in his Forehead. Whoever yieldeth to the practice of the Romish Religion, receiveth his Mark in his Hand. Let them therefore consider how they will avoid the Judgement threatened.  
2. Our Blessed Lord and Saviour Matth. 15. Teacheth us that such worship God in vain, as teach for Doctrines the Precepts of men; But the Doctrine of Popery, as it addeth to Ancient Catholic Religion, is nothing but a Mass of humane Inventions, Devises and Precepts. Their Decretals are the Pope's conceits, their Forms of Worship contained in the Missals and Breviaries, are merely Humane. From man's devise proceeded the Popish Worship of Angels, Saints, Images, etc. Most part of their Resolutions of Cases of Conscience, is grounded on the Pope's Laws. Finally, the turnings, skippings, heave, greasing, spittings, and other Ceremonies of Mass-Priests, and their Followers, proceed from man's invention. Popery therefore by Christ's rule is nothing but vanity, weariness and vexation of Souls, whilst they seek to serve God, not according to his appointments, but their own fond imaginations, and how shall a vain Religion bring any man to heaven?  
3. We read, Rev. 22. Without are Dogs, and that Enchanters, Whore-mongers, Murderers, Idolaters, and whosoever loveth and maketh a lie, shall be excluded out of the Kingdom of God. Now, how like two Dogs do the Pope and his Adherents refuse and bark at God's word, and bite and tear those to pieces, who seek to feed them with the Bread of Life. Not a few of the Popes have been Magicians and Necromancers; as Benet the 9 Gregory the 6. and 7. Sylvester the 2. Paul the 3, etc. And one of their Offices in their Church, is that of an Exorcist or Conjurer. They permit public Stews, allow Concubines, and to Monks, Friars and Mass-Priests forbid Lawful Marriage. They have murdered and Massacred millions of Christians to erect and uphold their Anti-christian Kingdom. They set up Idols in Churches, and every corner of their streets, and in highways, giving Divine Honour to the Cross, and to the Images of the Trinity, and calling the Sacrament their Lord and God; and making Vows, Prayers and Confessions to Saints, and burning Incense to Images, and saying Mass in Honour of Saints and Angels. Finally, they do not only make and delight in Lies, as forging not only horrid slanders against M. Luther, Zwinglius, Calvin, and other sincere Preachers of God's word, but also against all Protestants, asserting that we teach, That God is the Author of Sin, That Christ despaired, That there is no Hell but horror of Conscience, That good works are not to be practised or commended, etc. All which we expressly detest; Therefore these wickednesses in Papists, not being so much the sins of particular private men, as the natural consequences of their Tenets and general avowed Practices of their pretended Church, must needs render the condition of any Soul in that Communion very dangerous and hazardous.  
4. No man can come to God the Father, but by Jesus Christ, as our Lord testifieth of himself, John 14. Who also showeth, That he is the way, the truth and the life: And by his holy Apostle, 1 Tim. 2. teacheth us, That there is no Mediator betwixt God and Man, but the Man Christ Jesus. But contrary hereunto the Papists vainly hope and imagine to come to God, not only by Christ, but also by the Virgin Mary, by Angels and Saints; They also seek out new ways, and content not themselves with such as the infinite wisdom of our Lord prescribed unto us, and do foolishly believe that the Pope by his Indulgences, and every Hedg-Priest by mumbling over his Masses, is able to redeem men's Souls.  
5. Whoever buildeth his Faith upon other foundation than the Doctrine of the Apostles and Prophets, doth build upon the Sand, and not upon such a firm foundation, as will abide in the day of the Lord. But the Papists generally build their Faith upon the Pope's Decretals, upon unwritten and uncertain Traditions, upon false pretended Miracles, lying Legends, and silly Fables; do they not then build upon ruinous foundations, and if so, what is like to become of the Superstructure?  
6. By their own Canon Law, Chapt. si papa. dist. 40. 'tis affirmed, That the Pope may be remiss and negligent in his Office, and silent in teaching, and lead innumerable people with him into Hell: Now if the Papists are to adhere to the Pope as their Head, and to follow him, how can they escape when he leadeth them into Hell? So that if they know not, or will not believe the Scriptures, nor any other Arguments, yet their own Decrees may teach them, that following the Pope, innumerable Papists run blindfold and headlong into Perdition.  
7. How is it possible that they should be saved, who are Ignorant of the means of their Salvation, who hold damnable Heresies repugnant to the Apostles Doctrine, whose Faith is Faction, and their Practices Idolatry, Perjury, Treasons, Massacres, and all kind of Abomination, and this connived at, promoted, excused, justified, nay commended and applauded by their Church, as means to propagate the Gospel. But all this is too true of the Papists at this day, and therefore what Scripture grounds have we of hope, unless they speedily repent and depart from these Abominations.  
But if any man shall ask, what then is become of all those, that either now die, or in times past are dead in places where Popery is or hath been professed? We answer, secret things belong to God, we dare not pretend to sentence those that are gone, but would caution such as survive. Of those that held the foundation and lived good lives, we hope well; nor were several of the most destructive errors ever enforced upon the belief of men, before the Conventicle of Trent; and there may, and no dobut are many amongst the Papists at this day, who though conforming to them in outward Ceremonies, yet hold not the errors of Popery positively, but keep themselves to the old Apostolic Faith, and of such persons Salvation we have no cause to despair. God grant that the rest also may see their deformities▪ and upon what a dreadful precipice they stand, and revoke their errors, and hearken to the call of God to come out of Babylon, lest they are partakers of her plagues, and join themselves with a sincere heart to the true Church of God, and so be saved.   

The COURANT.  Tory. 
YOu see, our Reverend guide, disowns the Translation of The History of Calvinism. Alas! good pious man! he declared it unfit to be turned into English.  Truem. 
Sure no more unfit than Pere Simon, which is sold in Paul's Church yard as commonly as the Practice of Piety. They were L'Estranges own Pupils that reported he was upon that Job, but possibly he may have dropped the Design, finding it smell too Rank; or thought it unfit to be Englisht in wholesale, That so he may more advantageously retail the good Father's notion in Observator's four times a Week.  Tory. 
But for all that— He's satisfied, that John Calvin Introduced his Government and Discipline by a Rebellion, [Observe. N. 139.]  Truem. 
Tho I have nothing to do with Calvin or his Discipline, yet I must tell L'Estrange to his Beard, though he wore a Sword three Inches longer than he does, That in this particular He lies (to use his own Phrase) like a Kidnapper, or any dying Jesuit. For the Bishop of Geneva had quitted that City, and the Form of Government was popular before ever Calvin came amongst them. The judicious Hooker (a Testimony more valuable than a million of Observators) in the Preface to his Ecclesiastical Policy, gives this account of that Affair. At the coming of Calvin thither, the Form of their Civil Regiment was popular, as it continueth at this day! neither King, nor Duke, nor Nobleman hath any Power or Authority over them, but Officers chosen by the people, yearly out of themselves to order all things with public consent: For spiritual Government they had no Laws at all agreed upon, but did what the Pastors of their Souls by persuasion could win them unto: Calvin being admitted one of their Preachers, and a Divinity Reader amongst them, considered how dangerous it was that the whole Estate of that Church should hang on so slender a thread, as the liking of an Ignorant Multitude is; if it have power to change whatsoever it listeth: Wherefore taking unto him two of the other Ministers for more Countenance of the Action (albeit all the rest were against it) they moved, and in the end persuaded with much ado the people to bind themselves by Solemn Oath, First, never to admit the Papacy again; and Secondly, to live in Obedience to such Orders concerning the exercise of their Religion, and the former Ecclesiastical Government, as those their true and faithful Ministers of God's Word, had agreeably to Scripture set down for that end and purpose.  
Now prithee, where's the Treason or Rebellion in all this?  Tory. 
Come! come, have you observed Roger's Advertisement N. 138. What a damnable kindness he has for Dr. Oats— If any man will be so kind and generous, as out of an affection to the Protestant Religion, etc. to call Simson Tongue to a Legal account, etc. Roger L'Estrange out of a zeal to a public good, will furnish Authentic Papers and Materials, etc.— What in the name of Nonsense is the meaning of all this?  Truem. 
Why, first here is Roger, honestly declares, that is he not a man that has any affection to the Protestant Religion; for if he had, he might (being so well furnished with Tools and Materials) call Tongue to an account himself, without putting others upon it, if it be a business that will (as he pretends) be a Service to the Protestant Religion. But 2 lie. There seems a greater mystery▪ Roger has more than once been tampering with this Mr. Tongue, and at Christmas last renewed his Intrigue with him, much about the same time, Fairwell and Pain began privately to broach their Shame; now if Godfrey's Murder could have been turned off, and people been made believe that Dr. Tongue and Dr. Oats contrived and invented the whole Scheme of the Plot, so Artificially that it deceived the King and four Parliaments, and all the Judges, etc. Then how innocent would the poor Roman Catholics appear? and what glorious Martyr's Whitebread, Coleman and the rest? But this trinkling with young Tongue taking wind, Roger cries Whore first, and fills the World with Exclamations, that Mr. Tongue forsooth! had a Plot upon— But Roger! Roger! for all your Lapwinging, there is more of this matter known, than you are aware of, and there will come a day of Reckoning.   

Printed for Langley Curtis, 1682.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The fourth Volume. FRIDAY, May 26. 1682.  Quocunque aspicies nihil est nisi Terror & Orcus. 

That the present Faith of the Church of Rome is to be refused upon pain of Damnation. The Woes threatened to them that abide in her Communion. Greater the Sin, and more sore the punishment of such as revolt unto her. The Judgement of the ancient Divines of the Church of England in the Case.  
TO reinforce and corroborate what we offered in our last of the extreme hazard, all that continue in the Romish Church at this day, do run in Relation to their Eternal State; We shall now advance, and endeavour to Demonstrate the following Proposition, viz.  
That the Faith of the Church of Rome, is to be refused upon pain of Damnation.  
And First, For Explanation of the Terms.— By the Faith of the Church of Rome, is understood the Doctrine of the said Church, delivered to be believed of all men that 〈◊〉 to be saved, as matters revealed by God to that end. And this is ●●●sidered as one individual or singular thing, for though indeed it be divided into several Articles of which it consists, yet it is conceived by themselves as one entire Body, because they are all knit together by the same Bond; namely, by being assented to and believed upon one and the same reason, and all to be received on pain of the same Anathema— Thus Fisher the Jesuit (under the Mask of A. D.) in his Treatise of Faith, Ca 4.— Faith must be entire, whole and sound in all points, and it is not sufficient steadfastly to believe some points, misbelieving or not believing other some or any one.— For not to believe any one Point whatsoever, which God by revealing it, doth testify to be true, and which by his Church he hath commanded us to believe, must needs be damnable, as being a notable Injury to God's Verity, and a great disobedience to his Will.— And that Chameleon the Archbishop of Spalatto, when he was returned to his Vomit in his Consilium Reditûs p. 20. asserts the same.— All Articles (saith he) of Faith determined by the Church are fundamental, none of them may be denied without Heresy.— Thus every Member of the Church of Rome, must as steadfastly and absolutely believe the least point of Relics, Images, Purgatory, etc. delivered by the Council of Trent, as the greatest mysteries of the Godhead, Trinity, Incarnation, etc. And if he deny any of the former, he is no less an Heretic, than if he denied any of the latter: Yea, though he believe all that they propound to be believed, save some one, he is for want of believing that one (if he know that the Church propounds it to be believed) a Miscreant or Mis-believer: The reason of which is this, that if the Church may err in one thing, it may err in another, and so can be no sure foundation of Faith.  
Now to refuse the Faith of the Church of Rome, is nothing else, but not to acknowledge the Doctrine by her delivered to be true, but to abhor it as false; not of every particular point, but of all jointly together: For we freely acknowledge, that the Papists do hold several great mysteries of Divinity truly and sound, wherein we also agree with them, but yet we may not receive their Faith for true, as it is by them delivered, for one Entire body of Divinity revealed by God, to be believed by all men that will ●e saved. So that to refuse the Faith of the Church of Rome is not to believe that it is true, or to believe that it is false, and this we say is required by every man upon pain of Damnation.  
Which words,— Upon pain of Damnation are not so to be understood, as if we presumed to pronounce sentence of Condemnation against all that continue in the Church of Rome, we have disclaimed such Temerity; but thereby is meant, that the believing that Doctrine as a matter of Faith, is a thing in itself damnable, that is, such as maketh a man liable to damnation. How it shall fall out with particular men in the event, we neither know, nor take upon us to inquire, only we say, that their mis-belief is such a sin, as setteth them in a state of Damnation.  
To prove this, we must consider,  
That there are Two ways, by which sin leadeth a man into the state of damnation: The one is, the desert or fitness it hath to procure damnation: The other is, the actual meriting or deserving of Salvation. Into the former, sin casteth a man off itself. Into the latter he falleth as by sin, so by the Ordinance or Decree of God who hath laid the penalty of Damnation upon it. Hence ariseth this Argument against receiving the Faith of the Romish Church.  
That which maketh a man unclean in God's sight, hath a fitness to procure Damnation: For unclean things are unmeet for the presence of God, and consequently meet for Damnation;— But the Faith of the Church of Rome, maketh a man unclean in the sight of God: For it is erroneous in so high a nature (as we have proved that it makes a man guilty of High Treason against God, by Installing the Pope in the Throne of God, giving him Power and Authority to determine as a Judge what is matter of Faith, and what not, without any Commission or Warrant from God. Nor do they only give him authority to Interpret the Scriptures, but also allow him to set up a Forge [of Tradition] where he Hammers what he listeth, and Vends it to be received upon pain of Damnation, for the word of the ever living God. What is it to fulfil that of the Apostle, 2 Thes. 2. 4. To sit in the Temple of God, showing himself that he is God, if this be not? And must not all they needs be accessaries to this High Treason, that acknowledge such his Usurped Authority, and yield obedience to it? Or how can it be reasonably denied, that there is a worthiness and fitness in the Faith of the Church of Rome to procure Damnation?  
Therefore nothing remains but the Ordinance or Decree of God, to appoint Damnation as a punishment of this sin, according to the desert thereof. But that was passed long since by the Lord himself— You shall put nothing to the word which I command you, Deut. 4. 2, & 11. 30. There's the Precept, and the Penalty is expressed, Rev. 21. 18. If any man shall add to these things, God shall add to him the Plagues that are written in this Book. But more plainly, 2 Thes. 2. 11, & 12. The Lord shall send them strong delusions, that they should believe lies, that all they might be damned which believe not th● truth. Here we see the Lord wrappeth them up in Damnation by his Sentence that believe Lies (that is) false and erroneous Doctrine, nor agreeable to the Truth which they ought to believe.— What then is wanting to them to make the Faith of the Church of Rome damnable, and the Professors thereof liable to Damnation, when both the thing itself deserveth it, and the Lord hath decreed, that they which believe it, should have according to their desert?  
Since therefore it thus plainly appears, that every man is bound upon pain of Salvation, to refuse the Faith of the Church of Rome, in what a desperate case are those that continue in it? 'Tis not for nothing that the Almighty God of Love and Compassion makes Proclamation by his Sacred Herald, Rev. 18. 4. Come out of her people, lest ye perish with her, and partake of her Plagues. We have a famous example in that depravation of the true Religion, and setting up of Idolatry under Jeroboam, 2 Chron. 11. 14. The Levites [that dwelled amongst those Revolted 10 Tribes] left their Suburbs and their Possessions that belonged unto them [a great Act of self-denial] and came to Judah and Jerusalem, to do the Service of the Lord in the Temple there. And after their example many people out of all the Tribes of Israel (that abhorred Jeroboam's Idolatry) came thither also for the true worship of God: They knew to abide amongst Idolaters would bring them to destruction.  
But if such wrath attend those that continue in that Communion wherein perhaps they were Born and Educated, and to which sinkt by so many Chains of prepossession, and hardened against truth with a thousand prejudices, what Indignation may those expect, who were born in Goshen, within the daily sound of the Gospel, and free tenders of the word of Life, in a Land of Bibles, baptised into a Reformed Church, engaged for by Protestant Sponsors, Educated by Religious Parents, and under the sweet distillations of Divine Manna, from the Lips of sound and able Preachers, If such as these I say will be trudging back to the Garlic and Onions of Egypt, if these Apostatise after so much light, and embrace Popish darkness, What remains— But a certain fearful looking for of Judgement, and fiery Indignation which shall devour the Adversary. He that despised Moses Law died without Mercy under two or three witnesses; of how much sorer punishment suppose ye, shall he be thought worthy, who hath trodden under Foot the Son of God [in his Sovereignty, Laws and Ordinances] and hath counted the Blood of the Covenant wherewith he was Sanctified an unholy thing [imperfect without the Virgin's Milk and Saints Intercessions] and hath done despite unto the spirit of Grace.— As the Apostle argues in the same Case, Hebr. 10. 27.  
It is reported by Ireneus cont. Haeres. L 3. Ca 3. And by Eusebius in his Ecclesiastical History L. 3. Ca 25. That Holy and Beloved Apostle St. John, when he spied Cerinthus the Heretic in the Bath where he was, made all the haste he could possible to be gone, apprehending it dangerous to be under the same Roof with him. Yea the very Heathen (as Tully de natura deorum L 3. witnesses) being at Sea in a violent storm, were much afraid of being Shipwrecked, because they had Diagoras the Atheist aboard amongst them. I would to God some Protestants were but as careful for their Souls, as (I say not the Apostle, but) the Heathen were for their Bodies, and used the same discreet caution to provide for their Eternal Salvation, as they had to procure their Temporal safety. Neither was the Apostle any thing concerned in the Impiety of Cerinthus, or these Heathens with that of Diagoras, and yet both He and They doubted some evil might befall them because they were in the Company of such profane wretches? And can any Protestant Imagine, that he may be free from danger, though he join in Faith with the Pope that great Anti-christ, though he harbour those Locusts, Priests and Jesuits, and converse daily with them, and hearken to their Siren Music, and Imbibe their gilded poison, out of that Cup of Fornication wherewith they have Intoxicated the Kings of the Earth? No, No, touching of Pitch always defileth. It cost Jehosaphat dear, though he were otherwise a good King for going to War with Idolatrous Ahab against a common enemy. For what said Hanani the Seer, 2 Chron. 19 2. Wouldst thou help the wicked, and love them that hate the Lord? Therefore for this thing, the wrath of the Lord is upon thee.  
What then may they look for, who like the Laodiceans are lukewarm, neither hot nor cold, altogether indifferent whether they be Papists or Protestants, prepared to shift their Religion, as the humour of the Successor shall happen, such as are not ashamed to declare beforehand, that they had rather be Papists, than join with any of the Reformed Protestant Churches beyond the Seas, that scoff at the very name Protestant, and make it the best part of their Religion to swear and damn and rail against, and persecute all those pious peaceable Protestants that cannot (suppose it be through the error or weakness of their Conscience) come up to the usage of some insignificant Ceremonies acknowledged to be indifferent, though otherwise sound in their Faith, Loyal to their King, readily paying all Taxes, useful to the public, and peaceable to their Neighbours, whilst at the same time these high soaring Nominal Sons of the Church of England (as they love to style themselves, though there is scarce one in forty of them, but either is ignorant of, or does not believe her Articles) shall speak well of, applaud and caress Papists, and argue for their Principles, and extenuate for their Treasons, etc. what shall we say of such people?— The Lord Rebuke them.  
But lest we should seem Fanatical in this assertion, that the Faith of Rome is to be refused on pain of Damnation, we shall here add some Testimonies of the Reverend Fathers and Divines of the Church of England. 1. The famous Jewel in the defence of his Apology, part. 6. Ca 22. Diu. 2. We have departed (saith he, speaking of the Church of Rome) from them who have utterly forsaken the Catholic Faith. 2. Dr. Reynolds Conclus. 5.— The Church of Rome is not distempered with a little-Ague, such as hindereth not greatly the functions of life, but is sick of a Canker, or rather of a Leprosy, or rather of a Pestilence, insomuch that she is past hope of Recovery. 3. Dr. Whitaker de Eccles. Cont. 2. Quaest. 6. C. 1. handling this Question exactly, An Ecclesia Romana sit vera Ecclesia Christi visibilis; whether the Church of Rome, be a true visible Church of Christ, resolves it in the Negative and goes on; eam nos non modo non solam Catholicam etc. we say not only that it is not the only Catholic, but not at all Catholic, Not Only Not Catholic, that is, Universal, but we affirm it is not a true particular Church of Christ. Quare deserendam esse ab omnibus etc. And therefore we say, she [the Church of Rome] aught to be forsaken of all, who would be saved; as the Synagogue of Antichrist and Satan, it is not any Church at all, nullam in eâ salutem in eâ sperandam esse, there is no salvation to be hoped for in it. With which home Testimony of so great Luminary of the Church of England, we shall conclude.   

The COURANT.  Truem. 
What hast got there so busily poring upon?  Tory. 
By the Mass, a most Divine Scrol! and as I am credibly assured, found in the Friary at the late Fire at St. James'. I'll warrant ye, if I knew the Holy Father that lost it, and did but Restore it, he would straight forgive me all my Drinking and Whoring.  Truem. 
Ah! but how would you come off for your Lying and Slandering the whigs with notorious scandals, which is your daily practice?  Tory. 
Pshaw! all that's so far from Criminal, that 'tis meritorious; but there's another thing troubles me, the Plague on't is, though the Priest compound one's sins with Heaven; he cannot get Releases from stubborn Earth; if he would but as easily wipe out my Landladies Chalk, and cross my Surgeons Bills, as he can mutter out an absolvo te, he were a rare fellow indeed! However I'll away to Thompson or L'Estrange (they are the two great Internuntii of Intelligence between the Cloistered Monks, and the Lewd world) and have an Advertisement, and make the most on't.  Truem. 
Prithee let's hear it first.  Tory. 
I'll warrant, you had rather hear one of Baxter's tedious Sermons; but to vex thee, and show thee what a dainty curious Religion we may with good Industry one day arrive at, I'll read it from the original Copy (if that be not one of Heraclitus' Bulls) as follows.  
A Revelation from God Almighty done unto St Bridget, First Printed at Rome in the Italian Language, afterwards in Dutch, in French, and now in English.  
Know my loving Friends, that when I was Apprehended of the Barbarous Jews, I received a hundred Buffets upon my Cheeks, and upon my Lips, thirty blows with Fists; when I was taken in the Garden of Olivet, I fell seven times, going from one side to the other, I fell often; and to make me rise up again, I received of the Jews two hundred and five Kicks; I also received seventy two upon my Arms; and eighty two Blows upon my Shoulders; I also received twenty two Blows round about my Loins, they drew me up by the Hair eight and thirty times; I was shouted at a hundred and five times; I have been drawn up by the Hair of my Head from the Earth eight and thirty times; upon the Pillar I received one deadly wound, and on the same Pillar received six thousand six hundred fity six. Blows, I was whipped to the Bones too, and twenty times they gave me a hundred deadly wounds, with pressing on the Crown of Thorns: I had three deadly wounds upon the Cross, they spit upon my Face two and twenty times, the Soldiers that apprehended me w●●● five hundred and eight in number, and they that followed me were three hundred and three, of them that led me bound there were three hundred and three, I spilt out of my● Body three millions eight thousand four hundred and thirty six drops of Blood.— They that pray daily seven Pater Noster's, and seven Maria's, until the number is filled of my Drops of Blood, I will give them five Graces: The First, he shall not come in Purgatory. Secondly, the same Graces, as if he had shed his Blood for the Catholic Faith. Thirdly, the Soul of his Friend shall have hope not to come to Purgatory. Fourthly, if he die before the number is finished, it shall be holden as if it were accomplished. Fifthly, they that carry this about them in Devotion, shall not die without being visited of the most Blessed Mother Mary.  
Set thy Intention to give God daily thanks, that God for thy Salvation hath spilt so many Drops of Blood, that thereby thou may gain God's Grace, Amen.  Truem. 
This is goodly Gear in Earnest! I wish you a good Market for't, but in the mean time prithee what's the meaning of your friend Hodge with his Sham-Letter from Scotland?  Tory. 
Troth! I think the old fellow's mad, or has an ambition not to be out rivalled by Thompson in Roguery of that kind; what the Devil need he take such pains publicly to be the Papists Advocate, they can shift well enough for themselves, his Post is to pelt the Non-Con folks; really the man is grown too open of late, and our friends of the Crape-gown are forced to be ashamed of him. If he continue to scribble so many Observators a week till the Dog-days, there's no remedy, we must prvide a Lodging for him at Hogsdon, or an Apartment opposite to his quondam fellow Servant Oliver's Porter.   

Printed for Langley Curtis, 1682.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The fourth Volume. FRIDAY, June 2. 1682.  Quid primum discendum est in Scholâ Christi nisi ut Renunciemus nobis? 

Whether any Protestant may in compliance, or for fear, etc. be present at Mass without grievous sin?  
IN discharge of our promise, N. 18. we now come to consider this Question. Whether any Person that has been Educated in the Protestant Religion, and rightly instructed in the Doctrine of the Gospel; may if he happen to live amongst Papists, or Popery should prevail, be present at their Mass, and Communicate with them in the rest of the Ceremonies by them used, without offending of God and hazarding his Soul.  
By our stating this Quaere, the Reader may perceive we speak not here of those who out of curiosity happen to go into a Popish Chapel or the like, merely to see the manner of their Foppish Ceremonies, though yet I must say even this is not unattended with danger, for as those that out of wantonness imitate Stammerers, many times come to stammer themselves against their wills; so if People will thrust themselves into Temptation, who knows but God may give them up to believe Lies?— But that which we intent in this Discourse, relates to such as know already what the Mass is, but for some carnal reasons, out of fear, or in compliance with the times, etc. do resort thereunto, and this we aver they cannot do, without great and dangerous sin. For,  
1. Though God, by the wise Preacher saith to every man, My Son, give me thy heart, and that without the inward affection, all external Postures of Devotion are vain, yet it is also true, that God requires the whole Man, and we must serve him with our Bodies, as well as with our Spirits; for which he himself in his Holy Word Assigns the Reason, viz. Because the one as well as the other is his, since our Bodies are Redeemed with the Blood of a Crucified Jesus of infinite value, shall we dare to prostitute the same before an Idol? since they ought to be Temples of the Holy Ghost, will you pollute them with abominable Sacrilege? since they are designed for a blessed Immortality, and to be partakers of Divine Glory: How vile a thing is it to sully them with assisting at loathsome Superstitions. St. Paul envying against Uncleanness, uses this very Argument.— Your Bodies are Members of Christ; how monstrously wicked than is it to make them Members of an Harlot? when the Lord speaks of his faithful Servants, he Characterizeth them by this special note. They have not bowed the Knee to Baal, nor have kissed his Hand. He might have said, they are not corrupted with Superstition, or they do not own Baal for God, but to express that the same was not enough, the Holy Spirit by name declares, that they have not so much as by outward gesture exhibited any worship to the Idol, and does he not by this Description admonish us also to abstain from all such Pollution, if we would be accounted of the number of his people?  
But you will say, you keep your hearts right to God, and whatever others do, you fix your Devotion on him, and know that 'tis abomination to direct your prayers unto, or to expect help from an Idol, and therefore you address your prayers only to God, though with your Face directed towards an Image. With this very pretence, the Corinthians of old endeavoured to excuse themselves, when Paul reprehended this Crime in them, 1 Cor. 8. They went to the Feasts which were kept in honour of Idols, and with others were partakers of those solemn Banquets. But did they do this superstitiously? No, for Paul, as in their person, brings in this excuse,— We know that an Idol is nothing, whatever men esteem it, and that there is but one God. But the Apostle does not take this for a sufficient Plea, but tells them, that for all that, a weak Brother that sees them, may conclude that they do it in honour to the Idol, and so by your example may be tempted to Idolatry. When the wicked Sacrifice to the Devil, whoever in such an action mixes himself with them, adjoins himself to the Devil, you cannot at once be partakers of the Lords Table, and of the Table of Devils, whoever chooses the one, must of necessity renounce the other.  
Were such evasions of a good Intention to be allowed, how rashly and foolishly did Daniel's Companions expose themselves? Could not they thus have concluded amongst themselves, others indeed will Worship the Image which the King hath set up, but we though we bow before it, will still Worship the living God. In the mean time to avoid danger, we will go with the Crowd, and pretend to do, as they do, would such a Cavil have excused them before God? sure none will dare to say it. What then, shall we ●ame them for an inconsiderate Zeal, that they would rather be cast into a fiery Furnace, than by dissembling, derogate from the Honour of God? This we cannot do, because the Holy Ghost expressly commends them for this noble Resolution and Constancy, and Heaven gave Testimony to it by a Miracle; and what is written is for Example and Instruction.  
But how witty is man to find out Glosses and Colours to palliate his Crimes; some fancy to eyade all this by saying: These things are true of Heathen superstitions, who sinned not only in using ill Ceremonies, but also by Worshipping false Gods, and therefore 'tis no wonder, if the Lord did so abominate their Rites, but this is nothing to the Papists, for though the Worship of God be corrupted amongst them, yet they have no other intention but to Worship the true God.  
But to this, I answer, whenever the World goes about to Worship God in a perverse and unlawful manner, at the same Instant it Adores an Idol with whatsoever varnish it may colour its impiety. In vain do those that set up Superstitions Condemned by God, allege that they mean thereby to Worship God; for since that the Lord neither hath instituted, nor will accept thereof, such Worship is exhibited to the Devil, rather than to him; For which cause the Apostle Paul speaking of those who turn ' 〈…〉 Corruptible Image, says, they served the 〈…〉 Brazen Serpent was not made by the Capricio of men, but by the Command of God; nor was it only a Symbol of a Divine Benefit, but also a Type of Christ. In aftertimes this was abused to Idolatry, nor did that abuse want a specious pretext of the name of God: Now suppose any one had feigned to Worship that Serpent to accommodate himself to the Superstition of the Rabble, would any say he were guiltless? The Golden Calf was made by Aaron to represent the true God; but being against God's Command, and contrary to Truth, the Lord pronounced it Idolatry. The like may be said of Jeroboam's Calves, for he did not pretend to Introduce any new God, only set up those Figures to prevent his people's going up to Jerusalem to pay their Devotion, whereby he thought the State of his Kingdom would be endangered, yet still it was gross Idolatry, because he instituted a Rite without warrant from the Word of God, and contrary to the Divine Command. Now if any one had offered Sacrifice there, not cordially, but only in Compliment to the King, would he have been innocent? or do we read of any of the Servants of God, paying their Devotions there? or rather on the contrary, do not we find that God by his Prophets continually did forbid and condemn the same? Was the Temple at Samaria Dedicated to Jove or Mars, to Baal or Ashdod? No, no, 'twas Consecrated to the God of Israel; but was it ever the more lawful to Worship there? Secret Idolatry though varnished with the name of God, is prohibited, as well as that which is open, as was that of the Gentiles.  
But the better to understand wherein, and how far it may be lawful for a Christian to whom God hath made known the Abominations which abound in the Popish Church to Communicate with them, we must note, that of those things wherein they place the Worship of God, some are inventions directly contrary to God's Word, some other are depraved and corrupted by latter use, though originally not evil.  
2. Some of their Ceremonies are in no sort to be excused, since they contain apparent Idolatry, others are vain and foolish, which yet do not defile a man, unless he have entertained a Superstitious Opinion in observing them.  
3. Some things are there wickedly Imposed and Commanded, which yet a man may observe without offence; others which neither can, nor ought in any manner to be observed. I shall not enlarge on each of these, 'tis enough in general to have hinted them, and to show that I intent not to forbid a Christian Man wholly and without exception from Communicating with the Papists in any Rite, Ceremony or Observation whatsoever: I only show the danger of being partakers with them in what is plainly evil.  
As for Example, Mass is every day said, those that would appear Religious go thither, can this be excused? A Person but meanly instructed in the Gospel, cannot but know that that action is abominable Sacrilege. For how can any man bow down before an Idol (their Breaden God is no more) with a design that all present shall think that he does it unfeignedly, and not sin grievously in so doing. If this be not Criminal, what means that of the Holy Ghost, whereby we are forbidden to have any Communion with the unfruitful works of darkness, but rather to reprove them. I see a wicked work adoing, and odious to God, I thrust myself in, and make as if I approved it, with what Face, with what Forehead can I afterwards deny, that in so doing I have sinned? For what is this, but to boast with those ungodly ones of whom David speaks, Let us do whatever we list, God seeth not?  
But you will say, though you freely confess, that in the Mass there be many corruptions, yet in your Opinion it is a Remembrance of the Lords Supper, and in that respect you come there to be put in mind of our Lord's Death. But tell us, I pray, what Similitude hath the Sacrament instituted by our Lord, with this Mock-Shew. For First, The Papists Imagine their Mass to be a Sacrifice, which reconciles to God not only the Living, but also the Dead, and is this think you nothing? Secondly, The Canon, a principal part of the Mass, is stuffed full of Execrable Blasphemies. Thirdly, Herein are Prayers offered up for the Dead tormented in Purgatory, which we know to be altogether Superstitious. Fourthly, Were there nothing else amiss but that Diabolical Fiction, whereby they think that Christ is there offered up to God; That by that Act, the Sins both of the Living and the Dead may be Expiated; is not this to deny the Death of Christ? which is made of no value, unless it be acknowledged to be the one only and perpetual Sacrifice. And is not the Lords Supper hereby Profaned? These Pollutions can no more be separated from the Mass, than heat from Fire: And whoever comes to participate thereof, can he be pure and clean, doing such a filthy work; Is this the Honour we give to God our Father? This the gratitude we pay to Christ our Redeemer? That when we see them both thus reproached and dishonoured, we not only do oppose, but join ourselves Companions in the Wickedness, and invite others by our Example to do the like.   

The COURANT.  Truem. 
[Eading] THe Jesuits are hated by all the World, and yet they always Reign. They are like the Astrologers in Tacitus, Divinatuli genus hominum potentibus infidum, quod in Urbe & vetabitur semper & retinebitur, A sort of people treacherous to Princes, (deceiving them with fair promises and vain hopes) who were always regarded with horror in the City, and yet were always harboured there; they have been driven out of several states, but they ever found means to Re-establish themselves. They are the greatest enemies, and the greatest friends to Monarchies, enemies to those where they cannot govern all things at their pleasure, and friends to those that entirely submit to their Conduct. The more Absolute the Monarchy is, the more they love it; for they themselves are also most Absolute, and govern their Society altogether Despotically; therefore they hate perfectly Aristocratical and Democratical Governments, because there they cannot make so grand a fortune, for to do it 'tis necessary they should be Confessors to all the Magistrates, and all that have any share in the Government, who yet still would not be so easily wrought upon, for 'tis not to be hoped, that they should all at once be brought to a Death bed, but there will still some survive that will not accord the Fathers those advantages they aim at; nor will the Pope's Excommunications so soon make Impressions of fear.  Tory. 
What the Devil art thou Mumbling there?  Truem. 
'Tis a late French Book that calls itself sure and honest means for the Conversion of all Heretics: I was Translating a Paragraph of it, part. 2. p. 56. merely for Exercise, 'tis good to be a little acquainted with the French Tongue, for who knows how soon a man may have occasion ●or't, and besides methought 'twas a pretty notable Description of the Jesuits.  Tory. 
Prithee let the French and the Jesuits alone, they are honest Fellows, and mean England no harm; all our danger is from the whigs and the Fanatiches, this Preaching and Praying will undo us. I was glad to see the Blessed Work began here i'th' Town t'other day, Bristol is a brave Example to follow; what though the Trade be lost, what's Trade to be valued, when Whiggery is in the Case? I hope to see all the Dogs Muzzled, and that e'er long we shall have no History but Thompson, nor any Divinity or Politics but the Observator. And then people will be quiet and not disturb the Government.  Truem. 
The Government we live under, ought certainly to be regarded with all respect and veneration, and he that goes about to disturb and vilify it, deserves exemplary punishment. But there are a parcel of Vermin that horribly profane the word, for though they are not fit for the Office of a Scavenger, they call themselves The Government. There was Tory Tom, a Worshipful Journeyman Barber, who with half a dozen Ruffians like himself, the other Night waylaid and fell upon an honest Gentleman in Cheapside, that neither saw any of them before, or gave them the least provocation, and had 'tis probable murdered him, if by accident one or two had not come in to his Assistance. Being taken up for this Exploit, O, cries Tory Tom,— The Government is on our side, will you send me to Prison for my Loyalty? as if the Government would favour Breach of the Peace and Assassinations, or Loyalty consisted in violation of Laws. Ask Thompson why he Prints horrid Popish Lies three times a week, he'll tell you ' 'tis to serve the Government: Why did he endeavour to Shame Godfrey's Murder? No doubt out of pure Loyalty. Why did Roger forge that damnable double Printed Story from Scotland on purpose to raise false Scandals? and get an opportunity to vindicate the Papists. Why still, if you will believe him, all is for the interest of the Government, when in truth such Villains pretences are the greatest Affronts in the World to the Government, and will no doubt in due time be deservedly punished as such— Quod defertur non aufertur.   

Printed for Langley Curtis, 1682.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, June 9 1682.  An non nimiae Impudentiae est Excusare opus, quo Deus contutumeliâ afficitur, & proximi impelluntur ad exitium. 

A further detection of the sin of going to Mass, and complying with Papists in their wicked and Foppish Ceremonies: The Case of Naaman the Syrian explained.  
TO deter any Sober Christian from daring to be present at the Popish Mass; he needs only consider the horrible Idolatry that is there committed, where a bit of Bread is adored for God, and no longer esteemed Bread, but God himself. 'Tis most true, were the Lords Supper there rightly Administered, there would then be there a true Exhibition of the Lords Body and Blood, but it would not therefore follow, either that the substance of the Bread is changed into the Body, or that the Body lies included under the Bread: For the end of Instituting that Sacred Supper, is to elevate our Minds to Heaven, not to detain them in the visible Elements; but indeed by what right does that promise.— This is my Body which shall be delivered for you,— at all belong to the Mass? Before our Lord promises any thing there of that kind, he commands the Sacrament to be distributed amongst the Faithful. Is this done in the Mass? No, but on the clean contrary, the Priest dispatches it all alone as a private affair, and on such a manner, as if he purposely meant to Excommunicate himself from the whole Congregation. Christ adds another Command, that we should do This in remembrance of him, showing forth the inestimable benefit of his Death with Thanksgiving. But how can this be done in the Mass, where not one word is understood? but all things are whispered by the Priest with an obscure murmur and unknown. Furthermore, the Lord directs his word to his Disciples, when reaching forth the visible sign, Bread, he promises them the Communion of his Body, but in the Mass there is no such thing, but the Priest after the manner of Conjurers or Jugglers, blows upon the Bread [sufflation they call it] that with a secret Exorcism he may Enchant it. And what is there in all this of God's Institution? can day and night be more different than our Lord's Supper, and this Romish Pageantry? What then shall we account the Adoration paid there to the Bread? Must we not confess it execrable Idolatry, more gross than ever was practised amongst the Heathen? and if so, tell us with what forehead, with what Conscience can any Christian man dare resort thereunto, that he may seem to Conform, and do as others do? Here's an Idol erected to that very purpose, that it may be Worshipped and Invoked in God's stead, I come, and down on my knees, and publicly profess to adore it, what Fig-leaves, what excuses, what evasions can palliate so shameless a wickedness?  
But let us in some other particulars consider what these complying men must do, if for sinister ends, and temporal respects, they will, against the convictions of their Consciences, join in outward Communion with the Papists.— They must not only on Sundays come to the Holy water Bottle and Mass, but also on holidays, a great part of which are instituted by Superstition; then there is a Mass sung in honour of such or such an He or She Saint: Now to omit that many of their Saints were little better than Devils, and that several of them as St. Christopher, etc. were mere Phantasms, Romantic Hero's, that never had Being but in the Lying Legend, etc. passing by all this, I say, and supposing they were all Saints in good earnest, yet still here is a Mass sung in honour to a person dead: Now what can be more vile than that the Supper of our Lord should be transported to such an abuse? Besides what Prayers are there used, are they not for the most part impious an filled with Blasphemies? and yet will you voluntarily interest yourself in these Profanations, and countenance them with your presence and complying approbation, and yet hope to escape guiltless in the terrible judgement of a jealous God, who is of purer Eyes than to behold vanity, or connive at sin? There is none of us (I speak of those to whom God hath vouchsafed the Light of his Gospel) but is well satisfied, that the Obsequies of the dead, as they are practised amongst the Papists, with the Masses attending them and other appurtenances, are mere abominations, as well, because they are falsely feigned against the manifest word of God, as more especially because they extenuate and depreciate the effect and virtue of the Death and Passion of our Blessed Saviour. But now if it happen any of your Relations, Friends or Neighbours die, you that call yourself a Christian come with others to attend the Funeral, you are prefent at the Masses, and pretend with the rest to pray for the Soul of the deceased; dare you offer to justify all this? if it be your Father or Mother that is departed, you will presently be smelled out for an Heretic, if you do not only approve of this Sacrilege, but purchase it with your money, and give so many shillings to some Priests to say so many Masses to redeem their Souls out of Purgatory. I will not mention the damnable Superstitions you must run through at Easter, when you must prostrate yourself before the Vicar of Antichrist, some wicked Popish Priest, who by the authority of the Pope, gives you Absolution, and enjoins you penance, which perhaps may itself be as great a sin as any you have committed; as to murmur over so many Ave Maria's, to say so many Prayers before a Crucifix, to buy so many Masses, etc. and to what end all this, why, forsooth, that thereby as so many Compensations you may satisfy God for your sins; if this can be approved and justified, I know not what ought to be Condemned.  
But furthermore when a man has thus spun out his days in Hypocrisy, and lived in this filth, the last Scene is still the worst in the Tragedy, and that is when he comes to die; then come the Priests and the Monks, the Devils Fans to Winnow him like Wheat, and though he knows they are the very Locusts that proceed out of the bottomless pit, yet out of complaisance he must seem to hearken unto them, to be satisfied with their gibberish prayers, to be content with their lewd Absolution and ridiculous extreme unction, and under what throws and pangs and tortures of Conscience must such a poor soul lie, when he perceives he must immediately appear before the Tribunal of that Judge, whose Truth he dares not to acknowledge, especially when this Sentence shall Echo in his Ears, that Christ shall disown all those as unworthy of his Kingdom, who have here been ashamed to confess him before men.  
But how fond are we to indulge our sins, and what sorry Shields will men make use of rather than not have some colour of patronage for their crimes? These Nicodemites, these colloguing Hypocrites, who think they can make a match between Light and Darkness, and at once pass Homage both to Christ and Belial, that they may seem cum ratione Insanire to offend God with warrant from his own word, plead Scripture (the Devil did so of old) for their practice, and allege the example of Naaman the Syrian 2. Kings 5. who being Miraculously Cured of his Leprosy, came to acknowledge the true God of Israel, and resolved not to Worship any other Deity, for so saith he to the Prophet Elisha v. 17. Thy Servant will henceforth Offer neither Burnt Offering nor Sacrifice unto other Gods, but unto the the Lord. But then in the next verse he comes with this Reserve— In this thing the Lord Pardon thy Servant, that when my Master goeth into the house of Rimmon to Worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon, the Lord pardon thy Servant in this thing.— And the Prophet said unto him— depart in Peace.— Which say these men, implies an approbation or leave for him so to do; if therefore it were permitted for him rather than lose the favour of the King his Master, to wait on him into an Idols Temple, and bow down and pay the external signs of Worship there, still keeping his heart upright to the Lord; why may not we for like reasons assist at Mass, since in our hearts we contemn and abhor it.  
This is the full force of the Objection. To which I answer,  
1. My friend, thou that makest use of this Plea, I cannot but admire since in the word of God thou hast a general road, the King's High way plainly set forth by commands, and hedged in with Prohibitions not to depart from it, and tracked by all the Troops of Pilgrims to the new Jerusalem, wherein thou canst not err; why dost thou rather chuke to decline and start aside after this particular Example, as into a By-path rarely trodden, where easily thou may'st go astray? How comest thou so Eagle eyed to discover the●e private passages, and small Chinks and Crevices, and yet art so blind thou canst not see the Door? Canst thou be ignorant that 'tis a very dangerous thing to follow particular Examples without some other Warrant? For sometimes to some persons God as by a singular privilege hath permitted that, which to all in general he hath forbidden. And many things he suffers, which he does not approve: We do not read, nor is it credible that this Syrian General was ever Circumcised, will you hence raise an excuse to avoid your own being Baptised? what if we should say, thou art more bound to confess publicly thy Faith, and abstain from all appearance of Idolatry than Naaman was, because God has vouchsafed unto thee a greater measure of understanding; because somewhat was indulged to his ignorance, will you, who are many degrees beyond him in knowledge claim the save privilege? How absurd, how rash is this? be not deceived, God is neither a Sophister, nor will suffer his glory to be fulfiled, or his Justice eluded by any Sophistical tricks or evasions? But,  
2. This Scripture is by them abused, and being rightly interpreted, gives not the least countenance to their practice who allege it; For first you must note, that this noble Syrian, as long as he lived in Idolatry and Superstition, with great cost and pomp was wont to Sacrifice to his Idols, for the meanest men would strain themselves upon such occasions. But now what does he resolve; that henceforword he would only Sacrifice to the God of Israel. Now what was that less than to make a public & notorious Profession of his having abandoned the false Gods and only to cleave to the Lord? whence the world might as easily perceive, that he was no longer an Idolater, as if he had proclaimed it with the sound of a Trumpet; For how could they doubt but he had cast off those Gods to whom he paid no more Offerings as he was wont to do? be, hesides loads away two Mules with the Earth of Canaan, whereon he might adore the living God, lest otherwise by the contagion of profane Earth his Sacrifice should be polluted, which was another solemn testimony of his Profession. But afterwards he begs pardon if he go into the Temple of Rimmon; if he did this, that he might counterfeit a worshipping of that Idol, it would be some pretence indeed for them. But the matter is quite otherwise, for the words import only thus much,— If the King my Master shall happen to go into the Temple of Rimmon, and leaning upon my ●oulder, shall worship there, though I bow down in civil respect to my Prince and Master, let not the Lord impute it to me as though I worshipped the Idol. The bowing of his body here intended was no simulation of Idolatry, but a civil duty which he was wont to pay the King. Those therefore that will defend themselves by this Example, must first purge themselves from all suspicion of Idolatry, and openly show that they renounce superstition, and then we shall have no controversy with them, but till then 'tis vain and ridiculous for them to think to shelter their impiety under this precedent.  
Another excuse they would raise out of that pretended Epistle of Jeremy▪ in the Book of Baruch chap. 6. where in v. 4. are these words, Now shall ye see in Babylon Gods of silver, and of gold, and of wood borne upon shoulders,— be not afraid of them, 〈◊〉 but say you in your hearts? O Lord we must worship hee●— I answer, 1. This Epistle is Apocryphal, and so not of sufficient authority, and 2. the words are nothing to the purpose; the Text only admonishe● them when they see them, they should not be afraid of them, but instead of joining with them in their Idolatry, should pay their Devotions to God. That of Paul Acts 21. is somewhat more colorably, yet well considered makes as little for their turn. Paul, say they, though he knew the Ceremonies of the Law to be abolished, yet to gratify those of his own Nation, shaved his head (according to Law, Numb. 6. 18.) and vowed and performed a purification after the manner of the ●aw, ●f this were lawful for Paul to do, we conceive we ought no more to be forbid the frequenting of Masses and other Popish mysteries,  
1. I answer, 1. They are grievously reproachful, first to God in comparing a Ceremony instituted by himself, with abominable Idolatry, and in the next place to Paul, unjustly loading him with this infamy, for was it a Ceremony condemned by God which Paul used? or rather was it not yet an indifferent thing, till the Light of the Gospel should shine more clearly? 'twas certainly a thing for that time placed in the liberty of Believers, either to practise it or forbear. The shaving and purgation 'tis true, were part of the legal shadows, but yet a Christian might use them to Edification, it being simply no more than a Sacrifice of praise; and this is that which St. Paul elsewhere witnesses of himself, That to the Jews he became as a Jew, and to the Gentiles as a Gentile, that he might bring them all to Christ. How preposterous is it then to bring this indifferent action to excuse those things which they know are plainly wicked, as if there were no difference between a man's shaving his head, and his bowing down before an Idol  
2. Observe the Apostles scope, intent or end herein, had he done it to retain the good opinion of men, or for avoiding danger to his person, it would have been something to your purpose, but 'tis evident he yielded to this compliance, only to avoid giving offence to weak Brethren, and that he might indulge something to those who were but yet rude in the Faith.   

The COURANT.  Truem. 
WIll not the blind selfseeking party leave  
Snares for themselves with their own hands to wove?  
Will not the Serpent cease to bruise their Heels,  
Whom he pursues, though broken heads he feels?  
Will harmless Doves never become so wise  
To know the Birds of prey through their disguise?  
Till they are all beguiled with painted shows,  
And quite devoured by Buzzard, Kites and Crows?  Tory. 
What art thou mumbling over a Whig-charm, or some of Withers's Rhymes? prithee speak to the purpose, and tell us what news? how joggs the slippery world?  Truem. 
I seldom read Gazettes, nor much trouble my head with the motions of the superior Orbs. Commend me to the poor honest Muscovite, who resolves all Inquiries with this profound Reply,— God and our Great DUKE knows all.  Tory. 
What, dost take me for an Informer, or an Irish Evidence? I do not mean matters of State man! But how fare our Observators, our Thompsons', our Heraclitus', and all our good friends?  Truem. 
Brisk, bonny and rampant! O the effects of a promising Midsummer-moon! Heraelitus takes upon him to Libel Dukes and Earls Cum Privilegio, and bids defiance to Scandalum Magnatum, and all Law, but that of a Fullers-Rents (●dgel. Thompson Reprieved from the Pillory till next Term, hopes to hand it over to Michaelmas ('tis an easy matter to swear that Teague is sick, and Dermond and Share out of Town) in the mean time he vapours and swaggers, and tells the World N. 16. That he doubts not but to prove his damnable lies by sixty witnesses, if a Christian Jury can but be returned. The meaning of which is, a Jury of Papists, for Nat's prompters acknowledge none but Roman Catholics for Christians.— O Tempora! O Mores! What an age are we fallen into, when such a wretched Miscreant, the Off scouring of jails, and common Spout of Popish slanders, dares Arraign the Justice of the Nation, and scandalise the most Honourable City in the World, as if it contained generally a pack of Heathers and Villains, without honour, honesty or Conscience, so abandoned to partiality and perjuries, that scarce twelve honest men could be hoped to be found amongst them, and all this with Impunity!  Tory. 
Well! well! honest not for all this passes for a Loyal useful fellow, and went very diligently last Sunday to see the Laws put in Execution against the Conventicle in Jewen street, for the hononr of the Protestant Religion.— But have you forgot Hodge?  Truem. 
No Sir! but since he has got that infallible trick of a Scold, resolved to have the last word, 'twere no great matter (if for a penance) we let him chatter alone, and observe upon himself for a Month or two. However, out of a pity to the old Drudge, that he may not want Subject, and so be forced to trump up more Scotch Letters, we shall bestow upon him a Remark touching that passage Observ. 143. That the Inscription on the Monument is a rank reflection on the Papists: You must note this Inscription has long lain heavy on this Gentleman's stomach, and made it Rejounce several times before. Divers Parliaments have been satisfied that London was burnt by the Treachery of Papists; one of that Crew was legally Condemned and Executed for it; the whole Body of the City convinced thereof, ordered that Inscription, and that great and upright Statesman, the Right Honourable the Lord Chancellor, in that excellent Speech at the Sentence of that Popish Traitor Stafford, (for which as I understand he received the thanks of the whole House of Lords) mentions it as a thing out of dispute,— Does any man (says his Lordship) now begin to doubt how London came to be burnt? Yet after all this, cometh Squire Fiddle-faddle the Observator, Rowland Peppins Herald, Roger L'Estrange the Pamphlet-monger, and he, forsooth, will have it otherwise, and acquit his Clients the Papists of that Villainy, and by his good will, would tear down both the Inscription and Monument.  
Which yet we hope shall teach Ages to come,  
To hate the Treacheries of Barbarous Rome.   

Printed for Langley Curtis, 1682.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, June 16. 1682.  Hoc quidem vulgare est in mundo, ut quisque aliorum peccata Clypei loco ad sua tegenda opponat. 

Some other excuses for going to Mass where it is by Law established, weighed and found too light. The Plea of those that say they go out of Curiosity considered. A Pathetical Caution against all such sinful Compliances.  
WE have not yet run over all the little Excuses which our Semi-Romanists have got, for when once carnal wisdom and corrupt nature have engaged a man in an ill act, they will muster up and furnish him with whole Regiments of Apologies, Evasions and Sophisms, wherewith to defend, or at least extenuate his practice, rather than he shall forsake his Dalilah, or abandon the silver shrines, and that craft whereby he gets his living, though never so unjust, wicked and unlawful.  
One of their Pleas is like that of Lot, begging leave to retreat to Zoar, Gen. 19 20. Is it not a little one? (only here is the difference he was flying from, they are posting to [spiritual] Sodom.) They allege this is sure but a small offence to be present at Mass, and we hope the Almighty, who is a God of Infinite Mercy will easily pass it by, etc.  
To this I answer, though true it is, that there may be comparison between the commands of God, whereby some are greater and some lesser, as our Saviour pronounces Faith, Righteousness and Charity to be the chief points of the Law, yet if we consider each command by itself, every one of them is of great weight, and by a wilful breach thereof, we commit no less than High Treason against that Infinite Majesty, who is the Author and Establisher of such commands; nor ought we to esteem any thing small or light, that is repugnant to the Divine Will, especially in a matter of this moment, as we have proved it to be, tending to advance Idolatry, rob God of his honour, harden Papists in their impiety, and laying a stumbling block before weak Christians: Remember that famous History Recorded by Josephus, and in the Book of the Maccabees, touching Eleazar and the Jewish woman with her seven Sons. All that Antiochus and the persecutors urged them to do, was only to taste a little Swines-flesh, a small business you'll say, what not eat a bit of Pork? and yet being expressly against the Law of their God, they all choose rather to die with exquisite Tortures, and the reason is notably given by the good old man, 2 Maccab. 6. 24. in these words,— It becometh not our age in any wise to dissemble, whereby many young persons might think that Eleazar being fourscore years old and ten, were now gone to a strange Religion. And so they through mine Hypocrisy, and desire to live a little time, should be deceived by me, and I get a stain to my old age, and make it abominable. For though for the present I should be delivered from the rage of men, yet I should not escape the hand of the Almighty, neither alive nor dead.  
'Tis true, this History is no part of Canonical Scripture, but yet it was never esteemed Fabulous, but the Church has always reckoned them for Holy Martyrs, and applauded their Faith and Constancy, and consequently must condemn those that practise the contrary. In a word, those that repute this feigned compliance with Idolatry for a little matter, and dare join with Papists in their damnable Superstitions, know not how highly God's Honour ought to be prized by all his Creatures, which have their Being to no other end but to glorify him, nor have sufficiently weighed that Tremendous Declaration of the great Jehovah, Isaiah 42. 8, I am the Lord, my Glory will I not give to another, nor my Praise to Graven Images.  
Obj. You will say here's a stir indeed about going to Mass! will you compare that with the Idolatries of the Heathen? are not the Papists Christians?  
I answer, That the Church of Rome is no Church of Christ, we have lately proved at large; that she is guilty of Idolatry is apparent, & in this respect, worse Idolatry than the Heathens, because she is fallen into the same by Apostasy: 'Tis an aggravation of her Crime that she was once a Spouse of Christ, a man resents more sensibly the Disloyalty and Adulteries of his Wife, than those of a common acpuaintance or ordinary friend. Nor is this any other than the Doctrine of the Church publicly professed and taught in her Book of Homilies, part the 2. p. 213.— The Church of Rome as it is at present, and hath been for the space of 900 years and odd, is so far wide from the nature of the True Church, that nothing can be more. And again, in her Homily against the peril of Idolatry, she thus plainly expresses herself, That [the Church of Rome] is an Idolatrous Church, not only an Harlot (as the Scripture calls her but also a foul filthy old withered Harlot, and the Mother of Whoredme, guilty of the same Idolatry, and Worse than was amongst Ethnics and Gentiles.  
Thus thought, thus spoke the Church of England heretofore, and whatever some young flashy heads (who fancy a Reconciliation with Rome, possible) may pretend, our Church ●●till of the same Judgement, witness Dean Stillingfleet's learned Discourse Of the Idolatry of the Church of Rome; witness to that excellent and most true Assertion, publicly delivered by the Right Honourable the present Lord Chief Justice Pemberton at Plunket's Trial, p. 100 That Popery is a Religion ten times worse than all the Heathenish Superstitions; so that we have the present Papists not only accused by our Church to maintain and practise Doctrines and Fopperies worse than Heathennism, and the Charge made good by our most able Divines, but also judiciously condemned from the Bench for the same.  
However it may be still Objected, what if Popery (which God forbid) should once again in after Ages gain the Ascendent of England, and the Mass happen to be Established by Law; may not I, if I am a Minister brought up in the Protestant Religion comply so far as to say Mass, if it be done purely out of a good intention, thereby to gain an opportunity of Preaching the saving Doctrine of Christ to the people for their Edification, who otherwise will be bereft thereof.  
I answer, as Jehu replied to Joram, talking of peace, 2 Kings 9 22. What peace! so long as the Whoredoms of thy Mother Jezabel and her Witchcrafts are so many? So what talk you of Preaching to Edification, when you practise shall lead to Destruction: This is an excuse that proceeds from the Belly, not from the Heart, he that makes it, whoever he shall be, has more respect to the keeping a Fat Benefice than the Salvation of the people, or if indeed his aim should be right, it will not follow that what he does is not sinful; for good intentions can never justify bad actions, God indeed sometimes by his omnipotent providence can promote his word even by means unlawful, being an Alwise Artist that can bring good out of evil, but shall it therefore be said, that he approves of the irregularity, or that he is excusable that commits it? when he that mounts the Pulpit to take upon him the Person of Christ by instructing the people in the Gospel, under his name and authority, and performing the office of an Ambassador from Heaven, shall fain a consent to abominable Idolatry, which is openly repugnant with the chief Scope of the Evangelical Doctrine, what hopes are there of Edification from such an Hypocrite? Let such boast their pious designs as much as they please, those Cobweb pretensions are all instantly swept away and overthrower by this one word of Eternal Truth, That no Evil is to be done, that good may follow.  
Others there are, that allege they haunt Popish Chapels only out of curiosity, spectatum veniunt, they come merely to see, but let them remember too— spectantur & ipsi, they are seen by men; which if Papists, may by their presence be Confirmed in their Idolatries, and if Protestants, may be scandalised and perverted by their Example, for who can tell what their Intentions are, when they do as the rankest Papists do; and (what is yet more) they are also seen by God, who will revenge and punish such their mispending their precious time, and abetting of damnable Superstitions. It is not safe to touch upon the borders of evil; Dinah in curiosity went out to see the Maids of that Country, otiosè spectat, sed non otiosè spectatur, her gazing was her vanity, but her being gazed upon produced worse than vanity; far was it from her thoughts, that such a petulant curiosity should forfeit her Chastity, yet we see what a fearful Tragedy ensued. Our great Grandmother Eve expressed more than an inclination to Fall, in that she presumed to hold Chat with the Serpent; Peter the Champion of our Lord (the only man whose Sword was drawn in his Quarrel) is so far infected with the Air of the High Priests Hall, that as he warmed himself at the Fire, so he cooled in Devotion to his Master, till at last he utterly denies him, and swears and curses to it like any Tory.  
Most dangerous it is to come within the smell of false Religion; Tertullian in his Book De Co●onâ militis, cuts off all appearance of Idolatry, not permitting Christian Soldiers to wear a Laurel, because Heathen Victinus were encircled with such Garlands, etiam Draco Terrenus de longinquo non minus spiritu absorbet Alites, faith the same Father. The Babylonish Dragon will infect with his Breath even a far off, and will you be so fool hardy as to venture into his Don? Will any except a mad man run into an house infected, to riffle for a rich Suit? or dip his hand into a fiery Crucible to pull out Gold? or hazard his Soul for acquaintance with all Religions? and damn himself in a vain curiosity? Fly from Idols is the charge of the Beloved Apostle, 1 John 5. 21. I will destroy those (saith the Lord by his Prophet Zephaniah 1. 4.) that swear by the Lord and Melcham. Justly therefore doth the Apostle Paul cut off all Association with Idolaters (an Association worthy to be abhorred by all true Protestants.) I would not that you should have fellowship with Devils; no Society with Devils spiritually by having fellowship with the unfruitful works of darkness, Ephes. 5. 11. nor Sacramentally by combining in the practice of a false Religion. It carries a special Emphasis, Numb. 25. 4. That Israel joined (or as some. Translations render it, coupled) himself with Baal-peor and what followed? The anger of the Lord was kindled against Israel. He that will be safe from the act of evil, must wisely prevent the occasions; some indeed by a kind of spiritual Antiperistasis have thrived in Religion, by being environed with Heresy and Infidelity, but these men are precedents for wonder more than Imitation, their paths are not for ordinary steps. Who dares venture on the mercy of Lions, because Daniel in the Den found a guard? or commit himself to a flaming Furnace, because the Three Children escaped scorching, 'Tis merey above expectation to deliver that man, who willingly casts himself into the mouth of a Temptation.  
To close this Subject, let us therefore beware of Blending Religions, of thinking at once to serve God and Mammon, of being both Papists and Protestants as conveniency serves. Those that are neither hot nor cold, God will spew them out. The Jews might not Blow with an Ox and an Ass in the same Yoke. The Church of Galatia might not endure the Co-partnership of the Jewish Ceremonies. If Moses and Christ might not stand together, much less Christ and Belial, the Lords Table and the Altar of Devils. Let us be united within ourselves, and bequeath oppositions to the Monks, and persecution to the Inquisition; learn manfully and resolutely to defy Rome and Hell, come not within the pale or scent of her Idolatry, and be ever steadfastly zealous for the Protestant Religion, whereof Truth is the circumference, and Jesus Christ the Centre. This resolution (to conclude in the words of Mr. Wotton an eminent Divine in the Church of England) will bring safety in peace, and in war victory, that no ill tidings shall affright you, (no Plots harm you) no losses discourage you, no menaces turn you out of the right way; the Lord Jesus himself, like the Angel in Joshua, will march at the Head of your Troops, and be as a Cloud to refresh you in the heat of Summer, and as a Fire to warm you in the cold of Winter, your Swords shall eat the Flesh of your enemies, your Pikes and Bullets shall be be drunk with their Blood, and Babylon shall be cast like a Millstone into the Sea, to the Glory of God that hath appointed her this punishment, the increase of Religion, the safety of the State, and the honour in this Life, and everlasting Salvation in the Life to come.— Necessity of Separation from the Church of Rome, p. 295.   

The COURANT.  Truem. 
PUt case I say, that a Gentleman that scarce ever came to Church in almost twenty years together since His Majesty's Restauration, thinks convenient (for Reasons best known to himself) to make a Solemn Declaration, that he is no Papist, etc. and that he intends to take the Sacrament upon't, and comes on the Wednesday to the Curate and Churchwardens, desiring them to be witnesses, and they or one of them (knowing him infected with the Itch of Scribbling) tell him they will sign it, but would by no means have their names exposed in Print; whereupon he solemnly promises their names shall not be Printed, yet on the Saturday following Prints them at large, and has them bawled about all the Streets, [see Observe. Numb. 126.] and yet for all this premeditated Breach of Faith, (at which an Heathen would blush) roundly goes next day to the Sacrament.— What would you think of this man, and the credit of his Protestation?  Tory. 
I must needs think him a great Knave, and his Declaration no more to be credited than a Jesuits under the Gollows.  Truem. 
Hold, hold, or you'll be Excommunicated at Sam's, why our Old Friend in High Holbourn is the very man.  Tory. 
How? Nay then the Case is altered: I'll lay a wager he'll deny it.  Truem. 
So the Papists do their Plot, and so 'tis probable he would the Creed, when 'tis for his advantage; but his denial makes it nevertheless a Truth. The Gentleman's Trade is Leasing-making, and if that were half so Criminal in England, as 'tis said to be in Scotland, he had trudged further Northwest long ago.  Tory. 
Come, come, we shall have you in the Observator.  Truem. 
I value the driv'lings of an Observator, no more than Harry Care does the silly Tories impotent malice in burning him in Effigy at Norwich. O Heavens! how some people's Fingers itch to be at Fire and Faggot, and will play at small games rather than stand out. Had not the Writ De Haeretico Comburendo been unluckily abolished, they would no doubt have been glad to have Roasted the poor Fool in bad Earnest; yet know no more harm by him than the Man in the Moon, only that he has the courage to write against Popery once a week, when swarms of Libels and Pamphlets are scattered every day to promote it; I had almost said with Impunity.  Tory. 
There's no fear of Popery man; hast thou not seen a choice Book Intitutled— Plain dealing is a Jewel, etc.  Truem. 
Yes, though like the Pestilence it yet walks in darkness, I got a sight of it, by the same token, the Author p. 15. makes a Solemn Declaration (just like Brother Roger) That he is a Protestant and never was at Mass (in England you must understand him) in his Life.— But the Devil cannot hide his Cloven Foot, for p. 12. he puts us upon Petitioning His Majesty for Mercy to the Few Papists in England, and to stop their Convictions upon their present prosecutions [poor Lambs they are shrewdly hurt. Yet some think more has been actually levied on the Protestants at Bristol within a twelvemonth, than on all the Papists in England these seven years] and this he recommends as the only expedient to ease the poor French Protestants from the Persecution. Now I should have thought, that the Petition for a Cessation of Prosecution of Protestant Dissenters, would be a more likely medium for that purpose; for if we tease our Protestant Brethren, merely on the Account of Nonconformity to our Ceremonies; do we not justify the French King in Harassing those that differ from his Established Church, not only in Ceremonies, but most material points of Doctrine too?  Tory. 
Well, but he tells you that if we should be Blessed with a Popish Successor, yet 'tis impossible he should establish Popery.  Truem. 
That's the most errand shame in nature, and some day or other when we meet, I doubt not but to Demonstrate, that in such a case (which Heaven prevent) the persecution on all forts of Protestants would be much more bloody and cruel than that in Queen Mary's days; and he that does not already apprehend why, is only fit for La●ine Prayers, and drinking of Healths with an Huzza?   

Printed for Langley Curtis, 1682.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, June 23. 1682.  Tu Portentorum locus es, conformis eorum, Cum Nilo portenta paris, nutris Crocodilos. Theodor. à Nyem. L. 3. Ca 41. ad Romam. 

The Papal History after the Council of Constance, prosecuted. The loud complaints of Clemangis and other learned Godly men of the miserable corruptions of the Church in those Times. The Life of Martin the V. His tricks to avoid a Reformation, he dispenses with a man to Marry his own Sister.  
THough we have made a long, yet perhaps neither altogether useless nor unseasonable digression, to give our Countrymen a true Idea of the Church of Rome, and what a necessity there is incumbent on all true Christians to abandon her Communion, and not pollute their Souls by mixing with her damnable Idolatries and Superstitions: We must remember to return and reassume the intermitted not neglected Thread of Papal History. Which the Reader may remember we diverted from Numb. the 8. concluding with the flagitious and detestable Life and justly deserved deposal of that most Holy Monster John the 23 d. ●lias the 24 th'. and that most scandalous tu●g for the u●erring Chair, which for several years depended between him, and Gregory and Benedict his two Competitors, who being at last all three cashiered by the Council of Constance: In their stead was set up Otho Colonna, by the name of Martin the 5 th'. The beginning of whose Popedom their best Chronologies assign to the Year of our Lord 1417.  
But before we proceed to the particular story of his Life, it will be necessary for clearing some passages that we may meet with therein, to take a brief review of the lamentable state and condition of the Church in general, in and about those times, which we find so sensibly described and bewailed by several pious learned men of that Age, that their complaints seem rather writ with Tears of Blood than Ink.  
Amongst these, Clemangis Archdeacon of Bayeux in France, for his courage and zeal to truth, deserves to lead the Van; His Book De Corrupto Ecclesiae Statu, of the corrupt Estate of the Church, as it was produced at the Council of Constance, so it well deserves every studious Gentleman's Reading, that would fully satisfy himself touching the horrid abominations of Rome. I shall only select a few passages,— Having set forth by what steps and degrees the Church at one and the same time rose to her temporal height and spiritual declination, and by what subtleties the Popes engrossed all Dominion, and how greedily they and their Creatures the Cardinals hunted after gain, he proceeds to their further Character thus.— They bear more patiently the loss of Ten thousand Souls, than of Ten Groats; nay, they regard the ruin of Souls with no consideration or emotion of mind at all, but for the least diminution of their own private pecuniary advantages they presently grow mad and furious.— The Study of Divinity, and such as make Profession thereof, are made a mere May-game and Laughingstock, even (which is most monstrous) to the Popes themselves, who prefer their own Tradition far before the Commandments of God. And now that worthy and excellent function of Preaching, sometimes attributed to Pastors only, is of that base account with them, that they think it too mean a work for them to meddle with, and that nothing is more unbecoming their dignity.  
The same Author in his Epistle concerning the Study of Divinity, tells us, That in those days the Monasteries both of Monks and Nuns, [each Sex it seems was as bad as the other] are become so many Brothel-Houses; their Divinity merely Scholastic and Chimerical, the very same which St. Paul intended to describe by those words,— They dote about Questions and strife of words. Their fruits are like those of the Lake of Sodom, outwardly fair, but inwardly smoke and filthy ashes; Ecclesiastical Persons are generally the Successors rather of Simon Magus than Simon Peter: No man hath Orders given him without silver or gold, nor is any refused or debarred from the sacred function that brings money, be he never so wicked. To such a prodigy of wantonness and debauchery are they grown, that their people the better to defend their Wife's chastity from the attempts of these Clergy-stallions, will have no Priests except such as are known to keep Concubines. The Legends of Saints are read instead of the holy Scriptures, and the Saints brought into the place of God. And in a Letter to a Student at Paris, discoursing of the Council of Constance, he assigns several reasons why no Reformation of the reigning abuses of the Church was to be expected thence: For, saith he, these Carnal Sons of the Church do not only not regard spiritual things, nor have any feeling of them themselves, but they persecute those that are according to the Spirit, as ever since the time of just Abel, whom Carnal Cain murdered, it hath been, and will be to the world's end. These are they that for Temporal Commodities fly to the Church, and yet living even worse than secular men, they covet, scrape and rob all they can, desiring to bear Rule, but not to serve, glorying in their superiority, oppressing their inferiors, and rejoicing in their own pride and luxury. They account gain godliness, and are always ready to act or suffer any thing whatsoever for their temporalities, how lewdly soever they are gotten, scorning and laughing at all those that are desirous to live justly, holily, chastely, innocently and spiritually; with such the Church at this day is so full, that almost in every Chapter and College scarce any other can be found. And can we imagine that such will endeavour the Reformation of the Church in manners and discipline, and honesty of Life, who count that Reformation their greatest Calamity, and desire nothing so much as that it may be lawful for them to do whatsoever pleaseth them freely, without control or punishment?— Thus far Clemangis of the manners of the Dignified Clergy, almost 300 years ago, and I wish the Picture may not serve too well for some Ages since.  
Nor was he the only complainant, Cardinal Zabarella a famous Lawyer in his Treatise De Schismate, written about the year 1406, talks much at the same rate, and affirms, That with the flattering Canonists there was nothing so unlawful, which they thought not lawful for them to do, insomuch that they extolled the Pope above God himself, making him more than God, so that (saith he) if God afford not his helping hand to the present state of the Church, it is in danger of an utter overthrow.  
Nor was John Gerson the Learned Chancellor of the Parisian University (who was also one of the Assistants at the Council of Constance) silent. In his Book De Examine Doctrinarum, It is not (saith he) in the power of the Pope or any Council to change what is prescribed by the Evangelists and St. Paul, as some do Dote: Yea, we are to give more credit in a matter of Doctrine to the assertion of a simple unlearned man speaking according to the Scriptures, than to the Declaration of the Pope or Council, being contrary thereunto.  
We have seen in what a maimed condition the Church was, and that there were some able Physicians that both saw, and might they have been suffered, were able 'tis probable to have cured her wounds: Nay, all the Empirics at Constance pretended at least the same design. But they made use of but an ill expedient, when they elected the beforementioned Martin the Fifth. For though in the Council he had carried himself very subtly, and under colour of moderation had not only avoided opposing either party, but given each side grounds to hope him most inclinable to their particular Faction, which much facilitated his choice, the rather for that the Emperor was much taken with that stayedness of his temper, and expected no small fruits of Reformation from so unbiass'd a Conduct, yet no sooner were his Temples Impaled with the Triple-Crown, but he appeared divested of that moderation which before he made show of, and wholly addicted to advance the secular interest, Dominion and Treasure of his Chair. Therefore when soon after his Election, the Emperor Sigismond, who had had so great an influence in his promotion, pressed him earnestly to proceed on vigorously with the promised Reformation, the crafty old Father wheadled it off, That the Bishops etc. continuing so long together at Constance, was a great inconvenience to their respective Churches and charges; that therefore it was now very necessary to give them a short recess? that Reformation was a thing highly needful, but withal being a matter of great importance, it required mature deliberation. Therefore he thought fit to dissolve the Council at present, on condition that another should be called within 5 years, and in the mean time he would endeavour to prepare matters; and that afterwards in 7 years they should have another Council, and thence forwards for ever a Decennial one, that is to say, a general Council every 10 years should be convened and sit to Redress the grievances of the Church.— Having Cajoled them with these fair stories, to make them the rather believe that he was in honest earnest, he presently ordains and appoints a place for the next general Synod, viz. That it should be held within 5 years at Pavia in Italy. And then in the 45 th'. Session (they having done very little, or indeed nothing towards Reforming the Root of all the Church's corruptions, but only fiddle-fadled about number of Canons for ordering of Annates, Collations, Reserved Causes, Appeals, Commendums and the like Ecclesiastical Trumpery, comes Cardinal Winbald, (like the Pope's Chancellor) and dissolves them, by pronouncing these words— Domini ite in pace— My Lords, you may be packing, or get ye gone in peace. Which was done, saith Platina, sublato omnium consensu maximè verò Imperatoris, without any of their consents, but especially against that of the Emperor.  
Nor could the Emperor prevail with Martin to continue a while in Germany, but he would away for Rome, alleging that in the absence of the Popes, the Saints Chapels were gone to decay, and (which was a more cogent reason by half) Tyrants had seized a great part of St. Peter's Patrimony. He was no sooner got into Italy, but he engaged in several wars, and reduced the Duchy, Spoletto, Perusia, Bononia and other places which had set up for themselves: He likewise made Lewis of Anjou King of Naples, though Joan the Queen thereof had before declared Alphonsus' King of Arragon her H●ir.  
The time being come for holding the Council at Pavia, the Pope for fashion sake sends thither one Archbishop, a Bishop, an Abbot and a Friar, who met there only two Abbots of Burgundy, and these six begins forsooth a Council; a Worshipful Representation of the whole Catholic Church on Earth! But the Plague breaking out, they adjourned from thence to Sena, where things not fadging just as Pope Martin would have them, he quickly gave that Assembly too a Writ of Ease, without their effecting any thing. But for a colour still promises to call frequent Councils, and that next seventh year they should have one at Basil.  
Having thus shamed off the means of Redressing the Church's grievances, and correcting abuses, he settles at Rome, and begins to re-edify several decayed buildings, which the Romish Historians gloriously Entitle Restoring the Church. But his main business was to scrape money together. For saith Antoninus, He was generally blamed as one that too greedily laboured to heap up riches, being in no wise able to say with the Apostle (whose Successor he pretended to be) silver and gold have I none. But all his vast Treasure was lewdly consumed by his Kinsmen, and especially by his Nephew the Prince of Salerno, to whom it fell by his death, he bestowing most of it on hired Soldiers and Enemies against the Church.  
And now he had spun out the time, till the Council at Basil was to Assemble, how he would have shuffled it off, or rendered it insignificant, we know not, since then God was pleased to cut him off, dying of an Apoplexy the 20 of February 1431. in the 53 year of his Age, and when he had held the Chair 13 years 3 months and 12 days.  
This is that Pope whom many flattering Popish Authors extol for his virtues to the Skies, when yet besides his sordid covetousness and other pranks beforementioned, Angelus de Clavasio, a Friar Minorite, in his Book called Summa Angelica, in the word Pope affirms, that this very Martin after long consultation, gave a man leave to marry with his own Sister, dispensing with the Positive Law of God and Nature.  
This Pope likewise was a very busy stirrer up of persecutions and bloody wars against the poor Bohemians as Heretics, they having sometime before embraced Wickliffs' Doctrine. But of this, and the other troubles of those people for the sake of the Gospel, we shall take another opportunity to discourse.   

The COURANT.  Truem. 
MEthinks you look Cloudily to day, Monsieur Tory? does Tuesdays Verdict stick in your Gizzard? would not the Shame take? Could not poor not get a Christian Jury (as he called it) that might believe the Sun was a Bottle of Ink, and that Sir Edmondbu●y Godfrey Killed himself 4 days after he was Murdered?  Tory. 
Prithee why dree talk so? you know I never justified that story, I think 'twas very ill done, and the Contrivers of it deserve to be punished.  Truem. 
Why, this 'tis, for a man to be unfortunate, and down the wind; his friends straight abandon him, as vermin run from falling Houses. All the while bonny not was towering upon the wing, alarming the world with his Regiments of Five-Hundreds, and his Troops of Sixty's, that should Swear Canon-pooof, and drive the Nail home and Clench it, than you and all your party appeared openly in favour of the welcome News— I know not what to think on't, says one, I was never satisfied in that business of Godfrey's Murder. Nay, quoth a second, there are shrewd Circumstances in these two Letters to Prance, they are ingeniously Penned, and a great deal of weight in them. Alas, Sir! adds a third; 'tis not to be doubted but he can make it all out (and by such a number of Protestant Witnesses too, not so much, you see, as a suspected Papist is concerned) else you must think he would never write so confidently, I fancy here will be a notable discovery, and then what will become of Madam Plot, when she has lost one of her main Crutches. Dam, concludes the fourth man, that story of Godfrey's being Killed at Sommerset-house was all Bubble; why the Devil should the Papists meddle with him? the three poor fellows were merely sworn out of their Lives, and so were all the rest; that noise of a Popish Plot was nothing in the world but an intrigue of the Whigs to destroy the King's best Friends, and the Devil fetch me to Hell in a Hand basket, if I might have my will, there should not be one Fanatical Dog left alive in the three Kingdoms.— This Gentlemen was wont ere while to be the stile of Discourse at Sam's and Margaret's, and now when the Oracle Nathaniel's 600 and 60 witnesses are dwindled to half a dozen, and they only served to prove him and his associates impudent lying villains, and that he is like to scour a Pillory; do you desert the Cause, and come sneaking like a Quaker, and Cry— Friends never owned it?  Tory. 
A Pillory! never fear it. Nat I'll promise you has friends in a Corner; what he did was only to Print the Papers for money in the way of his Trade, and he has discovered his Authors, what would you have more of the honest man?  Truem. 
I will not presume to prejudge his doom; I doubt not but the Reverend Judges will do him and the Nation Right, but for what you allege, that he did it for others, in way of his Trade, will for him be but a vain excuse; for he has made it his own Act, he did not do it Ignorantly, or by surprise, not imposed upon by false Information, or mistake, but wilfully, and with a malicious design, as appears,  
1. For that it was contrary to his own personal knowledge, he himself viewed the Bo●y at the White-house (as is proved by Affidavit) and from the Testimony of his own Eyes, he himself then Printed that there was no Blood, that it was evident he was strangled, etc. 2 When he first published his pretended Sarum-Letter (which was only to sound the waters) there was presently a satisfactory answer returned, yet soon after he Printed his first Letter to Prance, and that too being solidly refuted, he flung out a second, and has himself all along in his Intelligence, and by word of mouth espoused the thing and boasted he would prove it sometimes by 500, sometimes by 60 witnesses. Nay since the very last Term, has vapored in Print at the same rate, and endeavoured before hand to cast a scandal on any Jury that should try him. Now if such a man, in such a cause, wherein the honour of the King, and of the Justice of the Nation, and the whole Protestant Interest is so highly concerned, and so impudently arraigned and aspersed, shall escape without some exemplary mark from that Justice, which he has so daringly affronted, it might prove an unaccountable precedent.  Tory. 
But what should be his design in all this?  Truem. 
We need not go to Ga●bury to discover that; 'tis plain it was to shame off the belief of the Popish Plot, that it may still proceed; to excuse the Papists from that barbarous murder, and fix the Odium of being guilty of innocent blood on the King and his Judges, and all the Protestants in the Nation▪ for putting Green, Berry and Hill to death wrongfully, And this alone, methinks should open your eyes to see through the boasted Loyalty of Thompson & all such fellows, and their kindless forsooth to the Church of England, and what interest it is, that under that disguise they serve. And to show all the world that the Popish Plot is still working on, for it can never be imagined that three such little inconsiderable fellows would ever have troubled their heads with such a business, or dared to have broached it in that audacious manner, had not men of wi●er heads and greater figure abetted them. Though P●in and Farewell owned themselves Authors of the Letters, yet if ever the matter can be throughly sifted, T●e wager that a Jesuit● or Priest was the Composer of them.   

Printed for Langley Curtis, 1682    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, June 30. 1682.  
Infanda Tellus, quáque vix pejor stygem  
Vehit profundis apta suppliciis humus,  
Quousque sae vos, misera lassabis Deos  
Experta Fulmen?—  

An excellent discourse of Clemangis, that we ought to depart out of Babylon. The story of Pope Eugenius IU. who is deposed in the Council of Bazil.  
IN our last we mentioned the Complaints of Clemangis, the Reverend Archdeacon of Baior, touching the lamentable corrupt state of the Church, and shall now add another notable discourse of his, in an Epistle to Gerrard Market a Doctor of Paris, which though somewhat long, we choose to recite, not only for the Excellency of the matter, and to show what sentiments that good man had of the Church of Rome, in those days, that it was even become Babylon; but also because the Papists by their Expurgatory Indices have utterly endeavoured to suppress it, leaving out the said whole passage in such Editions of that Author's works, as are Printed amongst them, being as follows,  That we are to fly out of Babylon, according to the admonitions given in both Testaments, thou confessest; but dost suppose that flight is not to be understood Corporally, changing the place, but spiritually, not imitating the Corrupt manners of the wicked. Truly what thou sayest is not amiss, yet sufficeth still not for a full resolution. Was not the Patriarch Abraham commanded to depart out of his own Country, and from his kindred and father's house, non solum Affectu sed etiam Effectu, not only in Affection but actually, nay his bodily departure is first commanded, and then he is enjoined to withdraw his very mind and thoughts from it too; and the reason is, because the Inhabitants were Idolators. Turn over the whole Canonical History, and thou shalt not find that God hath ever poured down his Vengeance upon any Babylonical Congregation of men, but that first consulting the safety of the Righteous, if any were amongst them, he called them forth, left being covered with the wicked, as it were under the same Roof, they should perish in they same destruction.— Thou wilt say perhaps whether shall we fly? there is no place where Babylon is not, no City that is not Drunk with the Cup of her Fornication: But tell me I pray, have you seen all the Cities, that you can give so absolute a sentence of every corner? Our Saviour teaches his Disciples, if they were Persecuted in one City to fly unto another; and lest they should make this very objection, that there were no Cities to which they could retire themselves, he taketh away the excuse by adding— Verily I say unto you, that you shall not go to all the Cities of Israel until the Son of man come; plainly intimating thereby, that there should be always Cities, dedicated to the honour of his name, unto which in times of Persecution they might fly, now what Persecution is more to be avoided than that which constrains men to do that which is wicked, execrable and contrary to the Law of God, where not only sound Doctrine is not received, but such are cruelly tormented that contradict their wills? what wilt thou do there, where if thou propose any thing that is good, no man will hearken to thee? and if any man commit wickedness thou shalt be constrained to imitate it; where if thou give sound Judgement of any thing, they will say thou art beside thyself, [a Fanatic] but if thou art furious and mad, thou shalt be counted wise; and if thou withstand the violence of their perverseness, thou shalt reap to thyself another fruit, but an i●placable hatred with the danger of thy Life, what is it to be made drunk with the Cup of Babylon, but by a long conversation there to be so infected with Contagion as following the wand'ring multitude to embrace falsehood for truth? for whereas thou sayst that that man flieth from Babylon according to the Exhortation of the Prophet, who though he may live in the midst of a wicked and perverse Nation, differs from them, nevertheless in his life and Conversation; know that this indeed sufficeth as long as the violence of the fury compelleth not a man to wickedness, and so long as God's mercy tolerateth the sins of the place, not yet grown to full height. But where their state is desperate and past hope of amendment, and from all parts send up a continual cry to Heaven for vengeance, whoever wilfully abideth there, and dreadeth not the Thunderbolts of divine wrath, how different so ever he may be in his private sentiments and manners, is guilty of a sinful stupidity. 'Tis true, if thou seek here an assured settled Rest in all respects, thou seekest Impossibilities, and wilt never find it, neither within or without thee. All things are full of War, confusion, danger, every thing encompassed with snares and subtleties, neither canst thou retire the within thyself; but they follow thee. But yet notwithstanding though there be something of Babylon every wheere yet that Babylon is not every where, that is the mother of Fornications and Abominations of the Earth, whose Judgement, as John saith, is Ascended up to the Heavens, which hath made drunken all the Nations with the Wine of her Whoredom, and constraineth all her Inhabitants to Commit Fornication, to Blaspheme, to eat things sacrificed to Idols, and to Worship the Dragon, with which impieties whosoever is polluted, how can he find peace within himself, except he hate the Fornications of that Whore; forsake, Condemn and detest them? To which whosoever shall adhere, is made one body with her, because so long as he converseth with her, he cannot be freed from her manners, being by force and fury drawn unto them, etc. 
Thus far Clemangis on that subject, and that the Church of Rome at that time was grown the very Babylon, which he describeth, wherein was Confusion and every evil work, is apparent from the Histories of that Age.  
Pope Martin dying Anno 1431. one Gabriel Condelmere, a Venetian, descended of a mean family, was Elected and assumed the name of Eugenius the 4 th', and holding a Consistory immediately after his Coronation, such a multitude flocked together, that the whole Palace tottered, and the people run out in such confusion fearing it would fall upon their heads, that one Bishop was Killed. Some Informers giving this new Pope notice that Martin his Predecessor had left vast Treasures to his friends and Nephews, he would needs force them to surrender it to him, and in order thereunto Imprisoned the said Martin's Vice-Chamberlain, and great heart-burnings arose in the family of the Colunni against him. Pope Martin before his death had assigned a Council, and sent thither as his Legate, Julian Cardinal of St. Angelo, who had begun the meeting, but Eugenius had little stomach to Confirm it, because they had been so saucy as in the very second session to declare— That the Pope himself in those things that appertain to faith is bound to obey a General Council, which if he refused to do, unless he repent, Let him be duly punished. And indeed he endeavoured to play a Shame, by offering to refer it to Bononia, under pretence that the Greeks (who were now upon some overtures for a Reconciliation with the Latin Church,) could more easily repair thither. But the Emperor Sigismond fearing delays, wrote to him very earnestly of the mischiefs that would happen by such Translation of the Council; and how much all Christian Princes would be dissatisfied therewith. And withal prepares to come himself into Italy, whereupon the Pope more out of fear than good will, approves of the Council of Basil, and confirms the Legantine power of Cardinal Julian.  
The Emperor Sigismond comes to Rome; but the Pope refused to Crown him, unless he would first promise to Ratify the pretended donation of Constantine, and also grant all those things de novo, and swear forthwith to depart Italy: All which Valla cannot mention without Indignation,— what (saith he) would be more absurd than to be crowned Emperor, and at the same time renounce Rome to be Crowned of him, who he confesseth and (as much as in him lieth) maketh Lord of the Roman Empire? And to Ratify a donation, which if it be true, leaveth to the Emperor nothing of the Empire? which I think Children would not have done.  
I shall not mention all the quarrels of this Pope, the greatest part of whose times was spent in Wars and Bloodshed; insomuch that the Romans not able to endure his Cruelties, once drove him out of the City, making him run away in the habit of a Monk, and pelting him with dirt and stones, whence he retired to Florence, and remained there some time; but having by his friends again reduced Rome to his obedience, he used greater severities, than ever, and notwithstanding he had so approved of the Council of Basil, yet now will needs dissolve it, and accordingly recalls Cardinal Julian, his Legate, from thence; on the other side the Fathers of the Council, by their Letters first entreat, and afterwards admonish him to come thither himself, or at least not to disturb the peace of the Church, by offering to obstruct their proceedings, but he persisting, and appointing another Anti-Council at Ferrara, they formally Cite, Accuse, Adjure, suspend, and at last depose him from the Popedom, and in his room Elect Amades Duke of Savoy, by the name of Felix the Fourth; who before led an Hermit's Life on the Banks of the Lake of Lausanna.  
However Eugenius still swaggered as Pope in Italy, and having got together a Conventicle of Cardinals, (most of their own making) and others in Ferraria, in the year 1438. (and next year by reason of the Pestilence removed to Florence,) John Palaeologus the Emperor of the East, and several Bishops of the Greek Church, upon a treaty that had been advanced for a Reconciliation between the two Churches, resolved to have a personal Conference, and being at Sea, upon his Voyage for Italy, Charles the 7 th' King of France, who sided with the Council of Basil, sent forth a Fleet of Galleys into the jonick Sea, to meet him; and acquaint him that the lawful Council was held at Basil, not at Florence, and therefore to persuade him to Land in France, whence he should be honourably Conducted to Basil. But the Pope understanding this design, by large Bribes Corrupts the Admiral of the French Galleys, who wilfully steering a wrong course, misses the Emperor, and so he Lands in Italy.  
The presence of this Emperor and the noise of an Union like to be patched up between the Two Churches, added not a little lustre to the Pope's Council; yet the proceedings of the Council of Basil extremely troubled him, and against them he and his Council published several Bulls and writings, wherein they blush not to affirm, That it was so far from truth, That he ought to obey general Councils, that he then most merited when he contemned the Decrees of the Council, and that this proposition— The Council is above the Pope, is Heretical; although both then and ever since it was and has been held and affirmed by all the Universities of Christendom; whence it will follow, that whilst the Roman Church boasteth herself superior to all other Churches, and the Roman Bishop above all other Bishops; by this Decree of Eugenius, the Bishop of Rome is made superior to, and of higher Authority than the universal Church, and consequently the pretended Infallibility of the Church, should be derived not now to the Romish Church, but to one only man; which shows him evidently to be the Antichrist, according to that Interpretation of St. Augustine, de Civitate Dei, Lib. 18. Cap. 2. That Antichrist should not not only sit in Templo Dei, in the Temple of God, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Templum, into the Temple. As if he himself were the Temple itself, and he alone the Church. Besides by these Translations let the Christian Reader judge of that Infallibility, of the Church represented in a Council, since here he sees these Two Councils, at one and the same time, in one and the same question, do decree things directly contrary.  
But 'twas not with Paper pellets and spiritual Thunders that this stouthearted Pope Attaqu'd the Council of Basil, for a truce being concluded between the Kings of England and France, whereby the Soldiers on each part were dismissed, Eugenius subtly Inveigles the Dauphin of France (afterwards Lewis the 11 th'.) who gathers up near 30000 of those disbanded Troops, and marches towards Basil, Colouring the Expedition with many remote pretences, but indeed with a design to unroost the Fathers there, and force them to break up. But they were no sooner entered the Territories of Basil, but the Cantons of Switzerland hastened to its succour and relief. And 4000 Swissers with incredible Valour stood the Shock of all the great Army, and continued the Battle all night, scarce 150 of them escaping, but thereby they put a stop to the enemies advance, and preserved the City and Council.   

The COURANT.  Inter Serpentes et scorpiones Nemo securus Ingreditur. St. Hierom. Tory. 
FOr all your Tattling Catholic not, though unhapily Caged since I saw you last, yet defies the Wooden Ruff and the Whipping-post. The good man avows to all the World— He has done nothing to be ashamed of.  Truem. 
I told you then I should not meddle with the success of his present Adventures. Nor will I dispute whether hebemore meritorious, better be friended, less Guilty, or born under more indulgent Stars than his Sister Cellier. 'Tis certain their ends were the same, though they pursued several means, her story of Prances being Racks, and his of Sir Edmondbery Godfrey's Killing himself, being a like design▪ to Shame that Murder from the Papists, and load the Justice of the Nation with scandal. But all I shall say is, that he had long since a prior right and Title to the Pillory, for (if he be not belied) this very Loyal Protestant was the Gentleman (that besides some Cart-loads of bare faced Popery) first Printed and Published a certain Libel, the Reprinting of which from his Public Copy, after it had many days haunted the Town, brought another to that Ignominious stand.  Tory. 
Prithee let Nat alone, he's safe enough, and I think at this juncture your Faction have little cause to boast.  Truem. 
I know not what you mean by Faction; for some Folks of late have got new Dictionaries, and they call Religion Sedition; the Nine and Thirty Articles, Fanaticism; drunken madness Loyalty; horrid damning and swearing, zeal for the Church; Traitorous Papists, good confiding subjects; moderate Churchmen, the worst sort of Whigs; asserting liberty and property, (though in never so dutiful and legal away) Rebellion; promoting a general good of the King and Kingdom, Faction; and endeavouring the safety of the Nation against Popish Conspiracies, a Presbyterian Plot.— But if by Faction may be understood, a few boysterus Troublesome people, with as little sense as honesty, that contrary to the rightful customs of the place they live in, bandy against and disturb the Majority (as suppose, outnumbered above one Thousan●d in three, and by persons of as good or better Quality every way than themselves) and struggle to overthrow the Right, Laws and Privileges of the whole Community, and when with Innovations, Noise, Shamms and shameful foul practices, they themselves have first industriously raised Feuds and Cumbustions, do then think to file them to the account of such, as justly and innocently oppose their lewd designs; if this I say may pass for a true description of Faction, then on my Conscience Popery and Torism are as errand Factions as ever pestered a State.  Tory. 
Thou art always harping upon Popery; I tell thee once again, that party is not worth minding; where shall you meet a man that now adays will own himself, a Roman Catholic; now quoth Roger, we have taken the Oaths, etc. There's Sing and Nevil shall talk as zealously for the Church by Law, as any Country Curate, and is not this a happy Reformation?  Truem. 
A Wolf is never the less a Wolf, but the more dangerous, for wearing the Lambskin that he lately worried; I tell you there are still Papists in England, and Bloody Traitorous Papists and a damnable Company of them too; when was St. Omers and Douai more empty, and yet I'll warrant you all the Jesuits are not gone to Convert the Great Mogul. Do not their rascally hedge-Priests flutter up and down as thick as Filfares'? who may not any day meet at another's, end of the Town with Father Mathew's (my Lord Peters' Ghostly Tool) Father Fincham, (Brother to the Right Worshipful, in Cromwel-shire) Father Witherington, 
— (Who once in doleful dumps,  
Being drunk, said Mass upon his Stump:)  Cum multis aliis quos cum proscribere Nolo; strutting up and down streets, as briskly as if they hoped to sing te Deum in Paul's, and what business, think you, have these reverend Blades here?  Tory. 
Nay, how do I know? perhaps they only come over to turn Informers against Protestant Conventicles.— Do any of them Lodge in the Savoy?   

Printed for Langley Curtis, 1682    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, June 7. 1682.  Crudeles Impiorum Misericordiae. 

The Debates of the Bohemians at the Council of Basil. The Story of Zisca, his wonderful success and Epitaph. The use of the Cup permitted to the Bohemians, etc.  
AMongst other Occurrences that happened at the Council of Basil (which began to be Assembled Anno 1431. and continued sitting almost 12 years) very remarkable were their proceedings with the Bohemians. How God had been pleased to enlighten that Nation with the knowledge of his Truth, and to discover to them the errors and wickedness of the Church of Rome, by the spreading of Wickliffs' Books amongst them, we have heretofore acquainted you. As also how those good seeds were cultivated by the pains of those laborious Husbandmen in the Lord's Vineyard, John Huss and Jerome of Prague, who were both cruelly martyred, (contrary to the safe conduct granted them) by the Council of Constance, about the year 1415. Whereby the Gospel had taken such Root amongst the Bohemians, that all the powers of darkness could not pluck it up; yet of those of them that refused the Church of Rome, there were two sorts, some that only contended to have the use of the Cup in the Sacrament restored to the Laity, but in other Doctrines agreed with the Romanists; and these for that reason were commonly called Calixstines (from Calix a Cup;) the other not only complained of the Sacrilege of the Papists in that respect, but also pressed for the purity and simplicity of Religion in all Articles and Ceremonies, and these were sometimes called Piccardines, and sometimes Tab●rit●s, for the cause herein after mentioned.  
You must note, after the burning of Huss and Jerome, the Nobles of Hungary, to the number of 50 and upwards, in the name of themselves and the whole Commonalty, sent Letters under their Seals, Dated 2 Sept. 1416, to Constance complaining thereof; as likewise did the Nobles of Moravia: But that Bloody Conventicle vouchfased them no answer, but on the contrary stirred up great persecution against them, so that the Hussites were not only Excommunicated, but their Churches broke open, and their persons and goods every where exposed to violence, which occasioned such a tumult on the 13 th'. of July 1419 at Prague, that the common people being enraged, threw 12 Senators of Old Prague, with the chief City Magistrate out of the Windows of the Senate House, who fell upon the points of Spears.  
Pope Martin the 5th. Anno 1420, publicly excommunicates the Bohemians, Exciting the Emperor and all Kings, Prince, Dukes, etc. to take up Arms against them, Entreating them by the Wounds of Christ, and their own Salvation, unanimously to fall upon them, and quite Extirpate that Sacrilegious and cursed Nation, and withal promises [so zealous and bountiful was his Holiness!] an universal remission of sins to the most wicked person that should kill one Bohemian Heretic— History of the Bohemian Persecution, p. 27.  
But some small time before this, some thousands of those that professed the true Religion, finding they could not live peaceably in Prague, retired from thence to a stony Mountain about 10 Miles distant, which they named Tabor, and encompassed it round with a Wall and other fortifications, constituting there a kind of Commonwealth, and resolved to defend themselves by Arms, and hence they were called Taborites. The Emperor Sigismond spurred on by these Incentives and large promises from the Pope of gairing Heaven, gathers a most puissant Army from all parts of the Empire, and resolves utterly to extirpate these poor Bohemian Hussites. Who being in this sore distress, one John de Trosnovie, called Ziska, because he had but one Eye, of a Noble house, but mean fortune, yet great valour and conduct, undertakes to gather together the scattered people, and to head them against their Enemies, which he performed with such success, that Aeneas Silvius (afterwards Pope, and no friend to be sure to the Bohemians) who wrote the Story of those Wars, affirms his Achievements will rather be admired than believed by posterity; for with handfuls of those poor unfurnished people, he fought eleven several Battles with Sigismund's numerous, well provided and fresh recruited Armies, and in all of them came off victorious, nay though in one of them he lost his other Eye and so was blind; yet afterwards he continued no less fortunate a Leader, so that at last Sigismond despairing to vanquish him, but by a Treaty, consents to declare him his Lieutenant, and allow him a Pension, on condition he and his followers would acknowledge him the said Sigismond as King.— But before this Treaty was fully perfected Ziska dies.  
Some say that he should bequeath his Skin to make a Drum of, or that his followers should carry it about with them, thinking thereby to fright their Enemies, but this I conceive but a Fable, and yet 'tis little more than what our valiant King Edw. the 1st. did; who on his Deathbed, commanded that his Bones well boiled from the flesh should in a fit Vessel, be carried about by his Son, till he had Conquered the Scots, telling his Son, that as long as he had his Father's Bones with him, none should overcome him. This is certain, that after his Death the Bohemians called themselves Orphans, as having lost the common Father of their Country man; nor will it be amiss to insert here his Epitaph written on his Tomb in the City of Tabor, as we find it before the History of the Abbot of Vrsperge.— ay John Ziska rest here, in the skill of Military Affairs, not inferior to any of the Emperors or famous Captains of old. A severe scourge of the pride and covetousness of Clergymen, and a most valiant Defender of my Country. That which Appius Claudius being blind did for the Romans in well counselling, and furious Camillus in valiantly exploiting; the same have I done for my Bohemians. I was never wanting to the good fortune of the war, nor it to me. I have foreseen though blind, all advantages and opportunities of well doing, and with Ensigns displayed have fought eleven times in the open Field, ever victorious. It seemed to me most fit and honourable to take in hand the most just cause of the miserable and hungry, against the delicate fat and full-cramed Priests, and in this doing, I have found the assistance of God giving a Blessing to my arms; if their envy had not hindered it, no doubt I should have merited to be numbered amongst the illustrious men; nevertheless my Bones lie here in this sacred place, without ask the Pope any leave, and in spite of his Teeth.— John Ziska the Bohemian, an Enemy of Priests that are covetous of dishonest gain, but in a godly zeal.  
After his death, the Pope and Emperor thinking the Hussites much discouraged thereby, as in truth they were, sent several great Armies against them, but still they were strangely discomfited, for the Bohemians (saith Monstrelet) feared neither death nor torments, their very Women took arms and fought, and the dead Bodies of many of that Sex were found amongst the slain in several Battles. Wherefore being not able to extirpate them by War, they are invited to come (in order to hearing their demands and giving them satisfaction) to the Council of Basil. Indeed most of the Bohemian Churches being sensible of the perfidious treachery used to Huss and Jerome at Constance were loath to send any Deputies thither, but the Nobility overruled the matter, that some should be dispatched to render a Reason for the Innovations in Religion laid to their charge.  
Commissioners were therefore chosen and sent, amongst whom the most eminent were John Rokizane of Prague, and Nicholas Episcopius of the Taborens, both famous Divines, and of the Nobility, Procopius the General of the Taborens, and William Rastka Baron of Postupiez, and others, who being honourably conducted in their passage, and courteously received at Basil: They declared that at Constance they had been condemned unheard; though they held nothing but according to the Scriptures, and then exhibited the four Requests and Articles following, desiring that the Council would grant them, or allow them to defend them by Argument.  

1. That the use of the Cup may be restored to the people, and that the Service of the Church might be in their own Tongue.  
2. That Clerks or Ministers might usurp no Authority in Seculars.  
3. That the word of God might be freely Preached without disturbance.  
4. That there may be public punishment of public offences.   
These Articles being read, the Pope's Legate demanded if they had nothing else to propound, because he had heard it reported, that they affirmed that the Orders of Monks were from the Devil, Procopius made answer, from whence else, I pray, can they derive their original, which was instituted neither by the Patriarches nor Prophets, neither by Christ nor his Apostles? However a Conference was appointed, and 40 days (some say 50) the Disputation lasted; and when the Bohemians could not be confuted by Arguments, they were at last wheadled into a composition; John Rokisane being himself corrupted with the hopes of an Archbishopric, seduced others of the Commissioners, and so matters were subtly carried, that leave being given by the Council, that they should enjoy the use of the Cup, in other matters they were brought to consent. These four Articles with some Explanations were afterwards named the Concord, and Commissioners were sent into Bohemia from the Council and Emperor, to declare that Realm was received again into the Bosom of the Church, and a Diet being there Assembled on that occasion, Rokisane very rhetorically explained and magnified the benefits of this agreement, whereby so much War, Bloodshed and Devastation, as otherwise might have happened to the Kingdom, was prevented, and now he was pleased to mention the Pope and Cesar in other Language than heretofore, when he was wont to style the one the Whore, and the other the Beast. This Rokisane continued a pitiful Hypocrite long after, and at last died uncomfortably, Anno 1471.  
The craft of the Council in granting the Cup to the Bohemians provided in all other things they would submit was considerable, for hereby they set at variance the Calixstines and the Taborites, and consequently prevented all their further endeavours of Reformation, and the pure professors of the Gospel, henceforwards were as much hated and persecuted by those that enjoyed the use of the Cup, as by those that disowned it.  
It was no little grief to many, especially of the zealous Ta●orites to depart in this manner from the Doctrine and Discipline of Christ delivered to them by Huss, and return again to the profession of the Church of Rome, nor could they ever be wholly brought over to embrace it, but the truth has remained still amongst them, and great Persecutions have they suffered even to our times; as by the History thereof brought down to the year 1632. and Printed at London, Anno 1650. appears.  
To return to the Council of Basil, the other most material Decrees they made, were, 1. That no Actions, Suits or Controversies should by Appeals be carried up to be decided in the Courts at Rome, which were above four days distant from thence. 2. A Regulation of the Cardinals, that they should not be above 24 in number, and to exclude the Pope's Nephews and Kindred from that office. 3. Against the payment of Annals or first fruits to the Pope. 4. Against Priests keeping Concubines. 5. They brought two new holidays into the Church, viz. The Conception and the Visitation of the Blessed Virgin Mary.  
As long as Sigismond the Emperor, and Charles the 7 th'. the French King lived, who both favoured this Council, the same continued Assembled, but afterwards wanting such friends to back them, it mouldered away insensibly, so that at last most of the Fathers and Ambassadors of the several Princes abandoning it, it was broke up and dissolved.  
And also Felix that by the said Council had been elected Pope, was prevailed with to renounce that dignity, and resign his pretensions of Papacy to Nicholas the 5 th', the Successor of Pope Eugenius, about the year 1450.  
But remarkable it is with what kind of arguments this very Council (perhaps none of the worst in the whole Pack) endeavoured to silence the Bohemians, which appear out of the Letters of Cardinal Cusanus (one employed by the Council to manage the controversy) in his 2 and 3 Epistle to the Bohemians, where he maintains these assertions: 1. That the Scriptures can by no means be of the Essence of the Church, either begun or continued, but only of the seemly Order thereof. 2. That the Church is not known by the Gospel, but the Gospel by the Church.   

The COURANT.  Tory. 
AH Trueman? now do I expect to be pelted with Droll and Raillery upon poor Loyal Nat's persecution last Wednesday.  Truem. 
Never feared Tory! I perceive thou art already in a state of Mortification, your whole Brotherhood have of late put on their A●h Wednesday Faces; I scorn to throw water on a drowned Rat, 'tis your Tory generosity to triumph over the miserable. I am satisfied that the injured Justice and Honour of the Nation is vindicated in exposing two of the Conspirators, yet I would almost as soon have lost an hand, as flung a rotten Egg at either of them 'Tis to me rather matter of gri●f than merriment to find such ill Instruments employed to abuse the Church of England, and that Venerable name of Loyalty, by pretending to be Sons of the one, and Friends of the other, when Popery and Divelism are the only things they toil to advance. But especially would it not make a man turn Heraclitus (I do not mean such a Motley Scoundrel as lately Usurps that name, but the good old weeping Philosopher himself) to see so many things that wear the shapes of Rational Creatures; and call themselves Englishmen and Citizens, and Protestants too, yet favour and encourage such lewd Varlets. Nat indeed has had the luck first to handsel the Engine, but is it not notorious that the Observator, Heraclitus, etc. with their Abetters, push on the very same designs? and why then should not they have neighbours fare?— But prithee, how go other affairs of greater consequence?  Tory. 
Our friends have wrote to Ireland to put a stop to the Embarquing of any more Swearing-Teagues, being like to be sufficiently furnished and better cheap at home, B— and H— themselves were not so perfectly Satanized but some modesty was left, They pretended at most but to transactions in Cooks-shops and private Chambers; but when men shall give the Sun the Lie, and with Oaths rampant run down the certain knowledge of 2 or 3 thousand people at once, these are Blades that deserve encouragement.  Truem. 
Much good d'ye with your stock,— but all this is nothing to the Point, what say you to the Election of Sheriffs?  Tory. 
I only say, as once upon a like occasion, an Eminent Mouth said, after he had offered to lay 10 Guinneys to one on the wrong side,— Alas! who should have thought it!  Tru. 
I confess two thousand seven hundred to 1500, viz. twelve hundred odds, is some small disproportion, but by this, all the world may perceive what an inconsiderable interest these Sir Troublesomes that make so much noise have, when brought to the Test, and how egregiously they misrepresent things; a Tory's tongue always runs high Fullum's; bounce and vapour is his Dialect, he evermore turns to the magnifying end of the Prospective, and is pugnacissimum Animal (as one of the ancients calls a Gander) a creature that can rant and swagger, but let him come to service, and he shrinks and dwindles, and proves a mere Egyptian Reed, that not only deceives, but wounds the hand that leans on him. Indeed how should it be otherwise, since his vanity, roaring, huzzaing, swearing, etc. never afford him time to think, for 'tis observable, your actions were not more extravagant than your Pleas and pretensions for them were absurd and silly, and you were abundantly more outdone in Reason and Argument than in Number.  Tory. 
Hang me, if Gadbury and L'Estrange did not 3 months ago promise us success; for that trick I'll ne'er trust Stars and Observators again. We thought ourselves profound Politicians, and that we had laid a train of small sham's and little tricks that would infallibly have done the work, and hanged up all the Whigs, that is, all that are soberly loyal and oppose Popery, before Christmassday.  Tru. 
Yes, you had twenty pleasant Crotchets in your Noddles, but above all, that was a dainty one of the 4000 Guinneys offered. Really the Gentleman deserves rather to be Sainted than Sheriffed, that withstood such a charming temptation. Tell me in earnest, are not you yet ashamed of that whisking Lie? what a black design must that needs be at bottom, that must have such ridiculous fictions, horrid practices, and lewd shameful arts to promote it?   

Printed for Langley Curtis, 1682.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, July▪ 14. 1682.  Singuli decipere et decipi possunt: Nemo Omnes, Neminem Omnes fefellerunt. — Plin paneg. 

The manner of the Interview between the Patriarch of Constantinople, and Pope Eugenius the IV. The matters in debate between them An Accommodation pretended to be made. But the Greeks refuse to stand to it. Constantinople taken by the Turk.  
HAving in our last, related the Transactions between the Council of Basil and the Bohemians; it will be now no less Convenient to set forth what passed between the Greeks, and Pope Eugenius, at his pretended Council at Ferrara, as well for that it happened about the same time, as for the near Resemblance both in the occasion, management, and Issue of both Treaties; for each of them was in order to an Accommodation, to which they were Inveigled by Bribes and ill practices rather than strength of Argument, and though a kind of submission to Rome in both cases was pa●●ht up by the Deputies or Commissioners, yet the same was presently disowned by their Principals and came to no effect.  
We have told you how Eugenius the 4 th' (though deposed by the Council of Basil) yet took upon him still as Pope, and Conventicled an Anti-Council at Ferrara, (though, because removed from thence to Florence, 'tis commonly called the Council of Florence,) to which, we briefly acquainted you that the Emperor of Constantinople with his Patriarch, and several Bishops, Repaired. The occasion whereof was this,—  
Almost Fourscore years before, John Palaeologus Emperor of the East, being infested with a people called the Triballi, unhappyly makes a League with Amurath the Third, Emperor of the Turks, and consents to admit Threescore Thousand of Amurath's Forces into Europe, which were wafted over by the Genoese Galleys, and established their Metropolitan seat at Adrianople in Thrace. They had not long been entertained, but according to the usual course of Foreign Auxiliaries, instead of assisting they were for driving out or subdueing those that Invited them thither, and being now by continual new Accessions of Numbers and fortunate successes grown formidable to Constantinople itself, which they already threatened, and in very few years after actually made themselves Masters of, the poor Grecians being in this distress, their Emperor made Application to other Christian Princes for succour, and especially to the Pope, as a M●ster wheel in that affair. But his crafty Holiness, who never does a Courtesy Gr●tis, hoping to make an advantage of their necessity, tells them he is willing to procure them Assistance, but they hold several Heterodox tenets, as denying Purgatory, maintaining there must be Leaven for the Bread for the Sacrament, and especially denying Peter's Primacy, and not submitting to him as supreme Universal Bishop, and if they would reform themselves in these matters, they need not doubt of aid, and for their satisfaction he would call a General Council, where the several points should be fairly debated, etc. The Emperor being thus straitened, consents thereunto, and brings with him J●s●ph the Patriarch of Constantinople, and a great train of his Bishops; transported by the Gallie● of the Venetians, the Countrymen of Eugenius,  
The Formalities of Greeting between this Western Pope, and Eastern Patriarch, are very remarkable; which I shall give you from the Original Acts of the Council of Florence, written in Greek by some of the Attendants of the Constantinopolitan Bishop— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. In the Morning before the first hour of the day, we saw Caristinus come running to us, sent from the Emperor, who acquainted the Patriarch, that the Pope expected that his Great Holiness [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for you must note, the Patriarch assumed the title of his Holiness as well as the Pope,] should go to him and adore him and kiss his feet, and the Emperor had already insisted and contended three days, that the same might be waved, but-could not obtain it, of which in the mean time he thought fit to Advertise your Great Holiness, that you may know in what manner you must approach him. This was irksome news to the Patriarch, who expected to be received in a far different, way and with greater marks of Affection and esteem. For whilst he was at Venice he had thus declared himself to one of his Domestic Favourites, discoursing about the Pope— I have determined with myself, that if the Pope be a person of more years than I, than I will esteem him as a Father, if of equal years I will carry myself towards him as a Brother, but if he be younger than I, than I will regard him but as my Son: And my mind is, that if there be any meet Palace near to his, that hath a private passage from one into the other, I will take it up for my Quarters, that I may privately go to him, and he likewise to me again, etc. [thereby to void priority of visits and Ceremony] wherefore when now he heard talk of Kissing his Feet, he was astonished; however he proceeded, and we came (when the Courts were all ready full) to Ferraria, and stayed right against the Castle, near the Bridge, and before noon there came six Bishops in the Pope's behalf to Congratulate the Patriarch, who told them, That he owed not the Pope any such Salutation as Kissing his Feet, but for as much (said he) we be Brethren let us Embrace and Kiss each other in Brotherly manner, else I will do nothing. The Patriarch also had other Speeches concerning that matter, unto which they made answer, and the Patriarch advised with all the Bishops that came with him about this weighty affair, who all (Nemine Contradicente) Voted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That the same [The Toe Kissing] was neither Just nor seemly, nor profitable to be done. But the Pope's Bishops return again in the morning, and with repeated instances press the Kissing of the feet, to which the Patriarch answers, from whence hath the Pope that Right? show us what Synod hath bestowed it upon him? or where is it written? especially since the Pope calleth himself the Successor of St. Peter? Then the Bishops told him that it was an ancient Custom of the Pope, that all persons salute him in that manner, Bishops, Kings, the Emperor of Germany himself, and the Cardinals who are greater than the Emperor, (here's Divinity for you!) in as much, as they are persons Consecrated. Whereunto the Patriarch replied, That this was a new Invention, I will not (quoth he) assent unto it, I will never do it, but if the Pope be pleased that I salute him Brotherly, according to our ancient manner, in that sort I will go unto him, but if he refuse that, I will have nothing to do with him, but will return back again.— Thus far the said Greek Synod.  
You see he was very resolute, and here was a long Voyage like to be spoiled and come to nothing; but at last an Expedient was found out, viz. That whereas the Pope thought to have made the Patriarch kiss his Feet in a full Assembly publicly, he was forced to receive him and take that Homage in his Privy Chamber, the Cardinals only being present.  
But then a new difficulty arose, about the order of sitting in Council, who should have the uppermost place, the Pope contended, that the Grecian Emperor and Patriarch with the Orientals should sit on the left side the Church, and the Western Bishops on the right hand, and himself at the higher end of all, in the middle, as head of them all, in a more eminent Seat. The Emperor on the contrary, pretended the place belonged to him, At last it was ngreed the Western people should sit on the right hand, the Eastern ones on the left; Pope Eugenius' Throne placed by the High Altar; the Roman Emperors (though absent) in the next place but some degrees lower; and equal with him the Cardinals. The Emperor of Greece had his Throne set right against the Popes, and on his left hand, but a little lower sat the Pate. of Constantinople, and equal with him, were the seats of the Legates of the Three other Eastern Patriarches, and of the Archbishops and Prelates, Ordine quisque suo.  
Being thus at last seated, the 4 principal Controversies debated between them, were. 1. Touching the procession of the Holy Ghost, the Greeks not acknowledging that he proceeded from the Son, but only from the Father, and therefore charged the Latins that they had added the word, Filioque, and from the Son, to the Creed. 2. About the Bread used for the Sacrament. The Greeks contending, that it ought to be Leavened, the Romanists, that it must be unleavened. 3. About Purgatory which the Greeks denied; and the last (though principally intended) about the Pope's Primacy and being supreme head of the universal Church, which they would not acknowledge.  
These points were argued strongly on both sides in the said Council: (〈◊〉 so they have been also in Books, I myself have now by me a Catalogne of 19 Learned Greek Authors who have wrote against the Latin Church.) But the most prevalent reasons 'tis supposed that swayed with the Greeks were, the necessity of the Empire, and the hopes of the Forces to assist them, together with the Pope's Artifice in making Two of the most Learned of the Greek Bishops Cardinals, viz Isidore Bishop of Russia, and Bessarion Bishop of Nicaea; winning them to favour his▪ pretensions; in fine an Instrument of union is mutually concluded upon, in the year 1439. beginning Laetentur Coeli, Let the Heavens Rejoice, etc. Whereby the procession from both Father and Son was acknowledged, and that the Sacrament may be indifferently Celebrated with Bread leavened or Unleavened, That the Souls of the Faithful that have not fully satisfied for their Sins, do go to Purgatory, and that the Pope is head and Sovereign over the whole Church. But Michael Bishop of Ephesus with others stoutly withstood the same, especially the two last Articles. And Joseph Patriarch of Constan●●nople immediately after his Subscription died suddenly, falling down with the Charter of Union in his hand. Pope Eugenius would have had the Greeks proceed to choose another Patriarch, promising to ordain him without Money, [no small kindness I'll promise you, from a Pope!] But they perceiving what the Old Fox would be at, viz. That as he had got his Supremacy acknowledged under their hands, so he might enter into actual possession thereof, and begin to Exercise it over their new Patriarch, refused the same, alleging by their Laws and Customs, that their Patriarch could not be chosen any where else, but at Constartinople, for he must be Consecrated in his own Church▪ etc. Whereupon the Pope much against his Inclinations, takes his leave of them, and suffers them to depart.  
But no sooner were these Prelates returned home, and given an account of their proceedings, but they were Rejected by their Churches and Brethren, as having Betrayed them into unjust slavery to the Bishops of Rome, which they would by no means submit to, ●ay so offended they were, that they Excommunicated all those that consented to the aforesaid Union, and when they died cast them like dogs into ditches, denying them the Honour of Christian Burial. And so they and their posterity stand out in opposition to the Church of Rome to this day, but by reason of the oppression they live under, are very Ignorant and (as the natural Consequent thereof) superstitious admirers of their own Rites and Ceremonies. I myself have conversed with some of their Priests whose Beards and long hair (for they are as stiff for that, as Popish Priest's are for Shave Crowns) were the main Testimonies of Learning or Theology they could produce. Latin few of them understand, for they have not Schools for it, nor are they Critics in the true ancient Greek, (for the Language is now no less degenerared than the people;) yet there are here and there some, few Indifferently well Learned amongst them. The Fathers they most adhere to and Reverence are chrysostom, Basil, and the Two Gregory's, the one surnamed Nissene, and the other Nazianzen. Their Liturgy is ordinarily that of St. chrysostom, but on Festival days they use that of St. Basil, which being both written in the ancient or Learned Greek, cannot much more edify their vulgar, than Latin Service doth our illiterate Papists.  
Not long after this Congress at Ferrara, viz. in the Reign of Constantine Son of the said Emperor John Paloeologus, the City of Constantinople was subdued by the Turks, Mahomet the Great, Investing it by Sea and Land with an Army of Five Hundred Thousand, and after 54 days Siege stormed and mastered it, on the 29 th' of May, 1453. Murdering young and old, and Comm●●ting all kind of Cruelty and Barbarity, and in the Turks hands it has ever since remained being now the Metropolis of the Ottoman Empire.  
Some that are much at leisure, have observed it as I know not what fatality, that as this City was first made famous by a Constantine, the Son of an Helena, a Gregory being also Patriarch, so it was lost by a Constantine, as Augustus was the first that the Son of Helona Gregory being also Patriarch, established the Roman Empire and Augustus the last.  
But I think the base humour of the Citizens is much more to be taken notice of, who when their Religion, Lives, Liberties, Estates, posterity and all were thus at stake, and though they were exceeding Rich, were yet such sordid Misers that they would not part with any money to pay the Soldiers that were to defend them, but choose rather to hide it in the Earth, and so hastened their own Ruin by discouraging the Soldiers, and deservedly lost both their adored muck and their more useless Lives, and their posterity remain the most miserable slaves in the Word to this day.   

The COURANT.  Tory. 
What does this Pacquetting fool mean by this old known story of the City of Constantinoples' sordid niggardly, Covardise? If they had a fancy to bury their Gold and their Consciences, and save their pence in Coffers and dunghills for the enemy, rather than expend them for their public safety, and so become both slaves and Beggars— what's that to us.  Truem. 
Nothing that I know of, but— Aliena pericula Cautos, for there may have been folks in the World since 1453, or at least may be hereafter, who when their Religion Lives, just ancient privileges, etc. may be as much at hazard, as those of the Constantinopolitans were, and from a people altogether as Ill principled, and no less savage than the mahometans, may yet be so far from breaking a Bag to prevent the impending ruin, that they shall scarce stir a foot, nor bestow a little Breath and Sweat, not so much as hold up an hand, nor speak a seasonable word in defence of undermined Religion and Invaded Liberty.  Tory. 
Well! I'll say that for our folks, we spare for no pains nor Cost— To undo ourselves and our Neighbours. How many Cabals, Tavern Conventicles, private Treats, etc. have we had of late! There's Loyal not scribles on at the old impudent rate, as if he defied all Justice, and Courted Preferment from the Pillory to the Gallows, and then the Indefatigable Observator fills the Bog-houses in Town with Antipendiums, flams, shams and Forty ones, that old wretch (were he not well paid for't) would live a Dog's life amongst them, for the Whigs have had a Company of plaguy Books out of late, there's the unanswerable Julian, The Roguish History of Whiggism, the Samaritan, and I know not what all.  Truem. 
Yes, and the third part of the Conformists Plea for the Nonconformists, such a modest rational and truly Christian discourse, as one would think should Convince any soul that reads it.  Tory. 
Convince me no Convinces; I thank God never read any Books but L'Estranges and those that are Printed for Ben. Took, and they satisfy me abundantly. But they say there's another B●oody thing abroad, called Elymas the Sorcerer.  Truem. 
Yes, a shrewd unpleasing discovery; it seems all the Popish Tools do not herd amongst the fanatics.  Tory 
Hang Father Mambourgh, what will you believe a Jesuit?  Truem. 
No, Hang him, and all the society too, say I, and all that adhere to 'em, but yet when some Jesuits were hanged in earnest, I remember there were plenty of Tory-fools ready to believe 'em, who knows but some people may be still as simple?  Tory. 
Prithee, leave tattling of these Phamplets, and let's talk of that which all the World talks of, who do you think will bechosen Sheriffs?  Truem. 
What a foolish question do you ask, just as if you had been Huzzaing at the Towzer? is not the business already fairly decided, agreeable to prescription, Charter, common reason, and the very Concessions of the party first opposing? have not the ablest Lawyers in the Kingdom given their opinion? Can any thing be more home than Turner's Adjudged Case? are not Ten parts in Twelve of the whole City (even hundreds of those who Polled contrary) now satisfied? Is there the least colour or shadow of Argument to the contrary? To break through all this, will it not be to overturn the very basis of the City Government? A new way of destroying the Charter without a quo Warranto? And yet at last impracticable, for, alas! Right is Right, and 'tis not Tricks and Huzza's can alter it: The law is true steel 'twill not long stand bend, but in time always Cuts their fingers that misimploy it, nor can any man be Counter-secured against it. Because the Dog-days are coming on, do you think any body so mad as to hazard the exposing themselves to Ten Thousand just Actions, Indictments, Impeachments, and God knows what else, merely to comply with an odd Capricious humour?   

Printed for Langley Curtis, 1682.    

The Weekly Packet OF Advice from Rome: OR▪ The History of POPERY.  
The Fourth Volume. FRIDAY, July 21. 1682.  Probitas Laudatur, at alget. 

The Turk Appeals to Heaven against the perfidiousness of the Christians, occasioned by the Pope. Memoirs of Pope Nicholas the V. His dispensation in a Case of Witchcraft. Pope Calixtus the III. his Indulgences, Saint-making, etc.  
WE have not done with Pope Eugenius the 4 th', till we have acquainted the Reader with that remarkable occurrence, which formerly we occasionally mentioned, (yet not here to be omitted in its proper place) viz. How that Vladislaus King of Hungary having concluded a Peace with the Turk, Pope Eugenius who was of a robust Hectorly temper and himself continually entangled with Wars, dispatches Cardinal Julian to that King, promising him some aid by Land, and also the assistance of a Navy by Sea to Embarrass the Enemy, if he would fall upon them suddenly notwithstanding that League. The King urged the obligations of Amity he was under by the Treaty, but the Pope who is always an Alexander and prepared with Tools to Cut asunder those knots he cannot fairly untie, tells him that's but a foolish scruple, for no Treaty was good, nor League valid that was made with the Enemies of Christ without his, the said Pope's Licence, Command and Ratification, being Christ's plenipotentiary in that behalf; by these Instigations, from one of such boasted Sanctity, the King was Inveigled to bre●k his Faith with the more faithful Infidel, and to fall upon the Turk unawares not dreaming of any Hostility. But observe how justly providence Revenged this horrid perfidiousness, when Amurath the Turkish Emperor (saith Bo●sinius in his Hungarian History, decad 1. lib. 6.) saw himself distressed and his Army put to flight by the ungarians, he pulled forth of his Bosom the Articles of Peace 〈◊〉 sworn unto between Vladislaus and himself, and spreading it abroad with eye steadfastly lift up towards Heaven, Behold! Behold! (saith he) O Jesus Christ; these are the Covenats of Peace which thy Christians have m●de with me: They have hol●ly sworn by thy Divine Majesty, but Tre●t●h rous●y have violated the Faith given in thy Divine name, and perfid● usly denied their God; now O Christ, if th●u be God, I beseech thee Revenge here these thine Injuries, as well as mine, and to them that as yet acknowledge not thy Name, show the punishment of violated Faith, and revenge so notorious a Perjury.  
Scarce had he uttered these words, when his Forces began to Rally, and the success of the Battle which before seemed desperate Inclined to his side, which ended in an Entire Victory, King 〈◊〉 a Prince of exemplary Valour and Generosity, being himself s●●an in the field, and Cardinal Julian the Pope's Legate wounde●, and in his Retreat killed by the Christians themselves, as being the Author of this miserable defeat, by that disloyalty of which he was but the Instrument from the Pope: This happened Anno Christi 1444. and by this Victory the Turk gained an Inroad into Hungaria, and from thenceforwards daily prevailed against Christendom. And here ●e may take notice of the prevarication and fl●ttery of Platina in his Lives of the Popes, (especially in the latter pa●●near his own times, for that Historian himself died about 40 years after, viz. 1481) if it be not rather the Legerdemain of Omiphrius and others, who in many places have Castrated, altered, and added unto the true ancient Platina, as by some of the first Editions plainly appears. But in the Platina we now commonly have this Treacherous prank of this Pope Eugenius, is thus cunningly slubbered over.  
Vladislaum Polonem Regem cum Juliano Caesarino diacono Cardinali in Turcos miserit: Quorum de numeris ad Triagenta Millia uno praelio caesa, inter Hadrianop●l●n Danubium sunt, licet in tartâ Victoriâ ipse cum Cardinali ab Hostibus Interfe●tus sit. Constans praeterio in pactis servandis est Habitus, nisi quid pollicitus fuisset, quod revocare quam perficere satius esset. He sent Uladislau●s King of Poland with Cardinal Julian against the Turks [not a word of the Peace in being, nor other Circumstances will this Pontifition Biographer tells us] of whom Thirty Thousand were slain in one Battle, though yet at the same time both the King and Cardinals were slain. This Pope was accounted constant in keeping his word, unless he had promised something which 'twas better to Revoke than perform— By these last words, they would pallitate their Pope's Roguery in this affair, but the Germane Historians were more honest than to Conceal it, Nay Aeneas Silvius (afterwards himself a Pope) L. 1. Epist. 81. takes notice of it, and acknowledges That God by this signal Overthrow taught us, as it were from Heaven, that Oaths ought not to be kept, not only with the Domestic friends of the Faith, but also with the Enemies thereof.  
Pope Eugenius went the way of all flesh Anno 1446. To whom succeeded one Thomas de Sarzana by the name of Nicholas the fifth, who had been Employed by Eugenius in Germany to compose the differences, and take the Emperor from siding with Felix (formerly Duke of Savoy who was Created Pope (as we told you lately) by the Council of Basil, and was still living) during this negotiation, he Contracted a friendship with the before mentioned Aeneas Silvius, and such ●avo●r●n the Imperal Court, that soon after he came to the Chair, Foelix the Antipope finding himself abandoned voluntarily resigned his Pope-ship Anno 1449. and accepted of a Legates place under Nicholas; and so the Schism (as they call it, that is having two or more Popes at once, and this was just the Thirtieth of that kind) which had lasted almost Ten years, was soldered up and Cured.  
The year 1450. was the great Jubilee held at Rome, an excellent Fair for the Pope's Merchandise, and which brought him in abundance of Money— Tanta multitudo Roman venit, quanta nunquam antea, There came ●saith Platina) such a power of People (the world was always full of fools) to Rome as never the like was seen, and one day there were 200 men and 3 horses and a Mule Killed upon Hadrians- Bridg by reason of the Crowd.  
The next year the Emperor Frederick takes a Journey into Italy, as well to be Crowned as to Marry Lon●ra the King of Portugal's Daughter, Pope Nick being naturally a Coward, was very apprehensive, lest Frederick calling to mind the ancient Right and Authority of his predecessors should take upon him the Rule and Government of the City, and thereof Fortified the Capital and Castle of St. Angels and all the Gates, etc. But he was more afraid than hurt, for Frederick had no such design against him; but being Crowned and Married and magnificently treated for sometime at Rome, peaceably returned into Germany.  
When Constantinople was besieged by the Turks, the Greeks (saith Antonius' part. 3. Tit. 22. C. 13) sent Ambassadors to Pope Nicholas Imploring his assistance of men and money; but Nicholas would not hear them; yet Platina would make us believe he was so much afflicted for the loss of the City, that it was one of the causes of his Death, which happened Anno 1455.  
'Tis a remarkable odd story which Bodin in his Daemonomania, and Jacob Sprenger the Inquisitor of Witches, in his Book Entitled Malleus Maleficarum tells of this Pope, viz. That a certain Germane Bishop being sick, for whom Nicholas had a great kindness, he understood by a Witch [the Devil it seems was these Holy Father's Oracle] that his indisposition proceeded from Witchcraft, and that there was no way in the World to Recover him but by a contrary Charm: by which the Witch herself that had bejuggled him must die: He therefore sends Post to Rome, and begs Pope Nicholas leave, to be Cured by this White Witch, and accordingly his Holiness grants him a Dispensation both as to Employing the Witch and the Murder that was to follow, the Bull alleging that he allowed that same, because of two evils we are to avoid the Greater, [the Popes worship had forgot that we are not to do evil that good may come on't, indeed that maxim has no place in the Roman divinity, for by Blood and Murder, force and fraud, perjury and all kind of villainy they pretend to advance the Glory of God, true Religion and Holy Church,] well! this Licence being arrived, the Witch under the Pope's Blessing and Authority, at the Bishop's Entreaty undertakes the Job, and plied her business so much (I cannot say so well that about Midnight the Bishop was perfectly restored to health, and at the very same Instant the disease passed into her that had bewitched him, whereof she died.  
We come now to Calixtus the third, named before Alphonsus Borgia, who was no sooner Elected but he denounced War against the Turks, saying that he had long since vowed the same; and in testimony thereof showed a note formerly subscribed with his own hand, in a certain book containing the words following— Ego Calixtus Pontifex Deus omnipotenti voveo, & Sarct●● Individu● Trinitate me Bello, maledictis▪ Interdictis, execra●ionibus & d●mum quibuscunque rebus potero Turcos Christiani nominis hostis saevissimos persecuturum. I Pope Calixtus do vow to Almighty God and to the holy undivisible Trinity, that I will persecute the Turks, Enemies of the Christian name, by Wars, Curses, Interdictions, Execrations, and by all other means that I can. 'Twas a riddle to all present, how he should qualify himself with the Title of Pope so long before he was Elected, but it seems the man's head ran much upon it, nor were the threatenings of such an old decripi●e fellow (for he was about Fourscore) very terrible.  
However, in pretence at least of Carrying on this sacred War he laid a Tenth on all the Clergy of Christendom, and published a Croysado, according to Custom, granting thereby full Remission of sins to all that should Contribute to that expedition, provided that once in their lives, and once at their death, they were Confessed; and also gave Authority to whomsoever would give Five Ducats, to Absolve and dispense in many cases; Alponsus King of Naples, and Philip Duke of Burg●udy, were admonished to Cross themselves, (that is to serve in person, for in such cases, all both Soldiers and Commanders wore Crosses on their outward Garments) but as the business was suddenly started, and for a spurt carried on with wonderful vigour, so in little time the zeal abated, and the preparations declined. Some few Galleys the Pope did equipp and put out to Sea, that did the Turks some damage, and sent a Friar with great presents to the King of Persia and the Cham of Tartary, persuading them likewise to fall upon the Turk.  
For a blessing on these Enterprises, he ordained that a Bell should every day between Noon and Evening be T●ll'd, at the sound whereof, whoever did on their knees mutter over 3 Ave Maria's and Pater Nosters should have three years and three fortieth parts of Indulgences [that is to say, for three years a man might live as he list, and defy both God and the Devil, and for the rest of all his sins being divided into Forty equal parts, every time he mubled over three Aves and Pater's at the tinkling of that Bell, three of those parts should be wiped off the score, so that Fourteen bouts would Balance the whole Account.] He likewise appointed a General pr●c●ssion or Litany the first Sunday of every Month, in which whosoever assisted should obtain seven years and a seven fortieth part of Indulgences, besides a Prayer in the Mass for Victory over the ●●●●dels, and he that said That had three years' Indulgence.  
If all these Baits of devotion would make men Saints, he yet had another trick would do the fe●● and that was Canonization, which he bestowed one Edmund of canterbury, one Vincent in Spain, and several others, that as little deserved that Title as he had just power to bestow it; which Bess●●●● seeing, and especially how rashly and indirectly the same 〈◊〉 managed, was not a little scandalised thereat T●ese New Saints (quoth he) make me doubt of the old— Lange● in praefat.  
But he that was for obtruding Saints upon Heaven, was no less busy in robbing Prince of their Rights upon Earth, for Alphonsus' King of Naples dying▪ this Calixtus published his Bulls, declaring that the Realm of Naples being vacant, appertained only to him as a Fiefe of the Church, and commands Ferdinand the Son of Alphonsus, that neither he nor any other should call himself King thereof, on pain of Excommunication; whereupon Wars were like to ensue, but the same was happily prevented by the Pope's death, who was called out of this World in the year of our Lord 1458, leaving behind him in his Coffers One Hundred and Fifteen thousand pieces of Gold, as Platina affirms, a Treasure very different from His, that said— Silver and Gold have I none, and yet these Money monging Popes are not ashamed to boast themselves his Successors.   

The COURANT.  Unum aliquem voluptate ac deliciis fluere, gementibus, undique ac lamentibus aliis, hoc non est Regni sed Carceris esse Custodem, Tho. Mor. Utop. Truem. 
Whether so fast man?  Tory. 
To the new Academy.  Truem. 
What? to learn to ride an Hobby-horse, and practise the noble science of defence with Bean stalks and Bull rushes?  Tory. 
No, no, ours is not Monsieurs vaulting-room, but a Schola Illustris, that undertakes to new model all Arts and sciences.  Truem. 
A gallant enterprise! as how I prithee?  Tory. 
Why first we begin with Grammar, and Correct the old fashioned use of words and Phrases; as for Example, to Elect two persons shall henceforwards mean, to choose but one; the lesser party is to be called— A Majority. Confirmation shall signify He-go-mad, or a fatal necessity of approbation without a dram of freewill in the Case; and to desire people to do a thing must be interpreted, that you do thereby actually do it yourself in spite of their teeth; in Geometry and Arithmetic our Doctors of the Chair teach, that a part is greater than the whole, and Twelve hundred more by a abundance than Four and twenty hundred. Logic they affirm ought not to be the Art of Reasoning but of Scolding.  Truem. 
Nay then by my Vote, Roger L'Estrange shall be constituted Logick-Reader to both Universities.  Tory. 
I must tell you there are some there think themselves not a little obliged to that Reverend Guide, else they would never have made him such a present.  Truem. 
Yet I have heard of a certain Squire Tyburn-wards, that owes a Gentleman near Cambridge the Sum of Twelve Pound upon Note or Bond, and having been several times dunned for it, has promised payment, and bound those promises with Oaths and Execrations, as solumn and dreadful as those wherewith with Roger uses to disprove himself a Papist, yet has not paid the money, at least it was not paid just before the time he received the Guinnies, nor is it as we believe, satisfied to this day; Mr. L'Estrange would do well to give an account of that affair in his next Observator. 'Twould be altogether as edifying to the public as Brass-screws, or his being sent for to the old Dog! Talk no more of debts and dun— how goes the business in the City!  Truem. 
Alas, it does not go sir! but 'tis driven.  Tory. 
What may be the grounds and design of all this bustle?  Truem. 
As far as I can learn, on the one side, the Generality of the Citizens have a mind to preserve their Right of Choosing of Sheriffs, and acting in Common-Hall as time out of mind hath been accustomed; on the other side, there are some that scarce know what they would have themselves, but however they make a horrid noise and clamour, and every body that will not be as mad and silly as themselves, they count a Traitor and a Fanatic, many of these are influenced by Strangers, that endeavour by rudeness and ill Language and all kind of Affronts to provoke and raise some tumult or disturbance, and rather than fail will swear it, on the most peaceable. Or if we may believe what a printed paper relates, and names the person, one of these sticklers confessed lately, that the business so struggled for, was, to get Sheriffs to hang up half a score that were uneasy, etc. But as one Innocent man's blood is enough to draw down divine vengeance on the whole Nation, so who knows where Blood hounds if once fleshed, would stop? as to the present Controversy is it not fit to be considered,  
1. If my Lord Mayor be allowed a Right to choose one of the Sheriffs against the mind of the Common Hall, then whether the Cities late plea to the quo Warranto, in defence of the Charter, be not thereby confessed to be false and invalied?  
2. If the Sheriffs for the time being, have not a right to declare the free choice of Sheriffs for the year ensuing, and to manage the Poll, (if any be demanded then whether we have had any Sheriffs duly chosen this hundred years? for 'tis certain the Sheriffs not the Mayors have done it; nor did ever any Mayor Adjourn the Common-Hall, before the business dispatched, but Sir Samuel Starling, and he paid for it, being cast at Law upon serious consideration of all the Judges.  Tory. 
But what have you to do with these matters?  Truem. 
Just as much as the Observator; therefore I humbly conceive may do it altogether as lawfully.   

Printed for Langley Curtis, 1682.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, July 28. 1682.  Dividimus muros et moenia pandimus Vrbis. 

The History of Aeneus Silvius, or Pope Pius the TWO; the Arts used by him to get the Chair; how strangely he was thereby altered. Certain notable sentences of his.  
WE hasten— Because sooner than intended, we must, it seems, close these unwelcome and ungratefully received sheets. Who would suspect that in a Protestant Kingdom, and in an age too wherein one of the most damnable Popish Plots that ever shockt a State, was so providentially discovered▪ (and is it not still apparently working?) An History of Popery managed with an exact fidelity, and some small neither unuseful nor unpleasant digressions for the Readers Entertainment, should (even amongst Protestants) meet with misconstruction and Contempt— But let them slight on.  

Those that love Lees, and loath the generous Wine,  
We envy not, their Pallates with the Swine.   
Pope Calixtus being dead, there were but Two Competitor● for the Papacy, viz. Cardinal Rotomagensis, and Aeneas Silvius, so that during the four days space wherein the matter was debated in the Conclave, the only difficulty was which of these they should choose, nor was either of them wanting to push on his own promotion, and asperse his Rival.  
On the one side, Rotomagensis runs up and down from one Cardinal to another whispering— What have you to do with Aeneas? how can you think him worthy of the Papacy, will you confer so important a charge upon that gouty Beggar? where is his knowledge, where his Learning, will ye make him a Pope because he is a Poet? It is not long since he came out of Germany, and who knows but he may transfer the See thither? I should never have Ambitioned the Chair, had I not seen a person stand for it of so much weaker parts than myself; besides I am the ancienter Cardinal of the two, and I believe you think I have parts and Learning sufficient to govern the Church of Christ, moreover I am of Royal Extraction, and have wealth, friends and faculties, wherewith to accommodate and relieve the Necessities of the Church, and upon my Election, the many Benefices which I now hold will be divided amongst you.  
These reasons, and especially the last, were very prevalent with many, particularly the Cardinal of Avignon espoused his Interest, not so much because he was a French man, as in hopes that upon his promotion, his Church, Palace, and office in the Chancery would fall to his share; therefore cunningly in the night he gets together certain of the Cardinals in an house of Office [A sweet place to confirm notes about choosing an Head for the Church!] and there contrived a method how Rotomagensis should carry the day.  
But there was fraud in fellowship; for the Cardinal of Bologna, one of this House-of-Office-Cabal, discovers the Intrigue to Aeneas a little after midnight; presently up gets he, and away to Cardinal Roderigo a Spaniard of Rotomagensis' faction, as having from him and the Cardinal Avignon received a promise in writing that the Chancellorship should be conferred upon him. Aeneas expostulates with him for siding with his enemy, who excuses himself so well as he can, telling him he did it not out of any personal Aversion, but because he thought verily the other would be chosen, and he was loath to hang an arse, and so perhaps lose his Chancellor's place: Will you then (quoth Aeneas) sell your Vote? and by Simony incur the displeasure of God Almighty? will you obtrude an hairbrained Youth upon the Vatican, and one that is an enemy to the Nation? know you not the Chancellorship which is promised you, is already bestowed and Confirmed to the Cardinal of Avignon, and so you are merely Choosed, for can you think that a French Pope will do more for a Spaniard than for one of his own Countrymen!  
Having thus rattled up Don Roderigo, in the next place he finds out the Cardinal of Pavia, whom he accosts in this manner,— I hear you resolve to choose Rotomagensis Pope, are you not ashamed to degenerate so much from Cardinal Brando your Uncle, who with so much labour and sweat assisted to transfer the pontificial Court from Germany to Rome, [He means in the Schism, when the Duke of Savoy took upon him to be Pope] and you that are his Nephew would Transport it from Italy into France; surely Rotomagensis will never give the Italians precedence before the French, and yet you an Italian will Confederate sooner with France, than with your own Country. Can you have the heart to see yourself a slave to the French, when it is in your power to make the French truckle to your Nation?  
The Cardinal Pavia replied— That he did not believe that the French had any designs against the Interests of the Church, they having given with so much Generosity most of the provinces it possesseth, and surely they would not take away what they so lately had given.— Suppose saith Aeneas, that should be, ought it not however to stir up your heart against this Cardinal of Rouen to consider the Infamy of his manners, who is addicted to all kind of Lasciviousness and debauchery. You have often told me you would sooner die than give your Voice for him, what reason have you for so great a Change? is he in the twinkling of an eye become an Angel of a Devil? or are you become a Devil of an Angel? Pavia (who was but a silly fellow, and easily made to comply with either side) began to weep,— What you say Aeneas is true, but what shall I do? I have now passed my word to make Rotomagensis Pope, and if I do not, I shall be held Infamous and a Traitor: To which Aeneas briskly replied Things stand so now, that which way soever you turn you, you cannot avoid the blame of a Fool and Traitor, yet it is in your power to choose whether you will betray Italy your own Country, or betray him and be faithful to your Country and your best friends.— These words overcome old Pavia, who presently joins with Cardinal Peter de Sancta Maria Nova, and other Italians, in the Cardinal of Genoa's Chamber, where they all resolve to prefer Aeneas. Rotomagensis fearing things would not fadge according to his expectations, seeing Aeneas going to take up the Billet to give his Vote, whispers him very submissively— AEneas I recommend myself to thee, remember me, I beseech thee, and have compassion on me. But Aeneas takes him up short thus— poor Worm! thou mistakest in Recommending thyself to me. The scrutiny being published, it appeared that Aeneas had three Voices more than Rotomagensis, but they could not yet obtain their two thirds.  
Then the Cardinals Roderigo and Santa Anastasia declared for Aeneas with a loud Voice, which Cardinal Prosper Colonna observing, being ambitious to have the Honour of making the Pope (since now there wanted but one Voice) arose and went towards Aeneas, and being stopped and held by Cardinal Niceno and Rotomagensis, he cried out— I join myself to Cardinal Aeneas and do make him Pope; which being heard by the rest of the Cardinals, they all threw themselves down at Aeneas' feet, saluted him Pope, Corfirmed the Election afterwards with the usual suffrages. Then Cardinal Bessarion Apooglized to the New Pope for himself and all the rest of the Cardinals that favoured Rotomagensis— To whom the crafty old Fox (being now sure of the Chair) very gravely replied— I assure you, you shall be all equally dear to me, for I acknowledge my Election not from this person, or that, but from God, and the whole body of the sacred College, inspired by the Holy Ghost from whence all perfection cometh; so bold and profane was this wicked Pope, to attribute that to divine designation, which he had obtained by fraud and notorious Canvasing of Parties.  
This Aeneas whose other name was Piccol homini, but after he came to the Popedom called Pius the second, was a native of Sienna, his patrimony so mean, that Platina tells us, when he was a Boy and learned Grammar, he was forced for mere Poverty to do Husbandry work for his livelihood, but being of a notable wit, he quickly became a good Poet, than studied the Civil Law, and afterwards Divinity, he was scribe in the Council of Basil, and Master of the Ceremonies, and by them employed in several Embassies, and wrote the Transactions of that Council; mainly opposing Eugenius, and asserted, that a Pope ought to be subject to a general Council. Most remarkable is the Epistle he wrote to Gasper Sch●●ck the Emperor's Chancellor (Epist. Aen. Sylvii 54)— All men abhor and detest Schism, the Remedy is brief and safe, viz. That Princes or their Ambassadors Convene in some common place, and conclude matters among themselves; for he shall be undoubted Pope, whom all Princes would obey; nor do I see any of the Clergy so constant to Death as to suffer Martyrdom either for the one part or for the other; we all commonly hold that Faith which our Princes embrace, and if they should Worship Idols, we would also do the same, and not only deny the Pope but God also, if the secular power press us thereunto, for Charity is grown cold, and all Faith is gone, etc.  
But Honours change manners; no sooner was he Pope, but he begins to sing another Tune, and sets forth a Bull entitled Retraction revoking his former Acts and opinions, and the things which he before had seemed to detest in other Popes, he himself now both applauded and advanced. So likewise by another Bull beginning Execrabilis, dated in the second year of his Popedom, he strictly forbids any to presume to Appeal from the sentence of the Bishop of Rome to any future Council; and pronounces all such Appeals, whether of Emperors, Kings, Bishops, etc. to be void, vain, execrable and pestiferous. In another Bull which begins— In minoribus agentes, directed to the University of Cologn, Anno 1463, he professeth that it repenteth him that he wrote the Dialogue and other Books touching the Authority of the Council, and is not ashamed to add, That then like St. Paul he ignorantly persecuted the Church of God, affirming now on the contrary, that the Authority of the Pope is above that of the Church Representative, and endeavouring to prove the same by the very same Text, which before he had expounded in a quite different sense.  
Nor was he less pragmatical in his Actions than his predecessors, For the Augmentation of the Papal Majesty he feared (saith Stella in his Life) neither Kings nor Dukes, people nor Tyrants, but if they would not obey, he Persecuted them so long both by Wars and Censures till he perceived them to be recovered. Thus he became an enemy to Lewis King of France, who went about to restrain the Insolences of the Clergy in his Dominions, he Thundered forth terrible Execrations against Sigismond Duke of Austria, for that he had Chastised the Cardinal of St. Peter ad Vincula, he deposed the Archbishop of Ments for having an ill opinion of the Church of Rome, and brought many Towns of Campania to the submission of the Holy Se●. But his Ambition cannot better be descried than from his 3●6 Epistle, where he offereth and promiseth the Empire of the Greeks to M●homet the Grand Seignor, if he would become a Christian and succour the Church, that is to say, his Faction, that he might more easily rend and at his pleasure trample upon Christendom, which he continually harassed with Wars.  
Yet it must be acknowledged, that he was more Learned, and a man of better sense than most of those that have possess't the Chair, and till he was blinded with self-Interest had a very piercing Judgement of things, as appears by these his following sayings or Apothegms recorded by Platina and others.  

Proverbial Maxims of Aeneus Silvius or Pope Pius the II.  
1. Every sect grounded on Authority, wants humane reason.  
2. The Christian Faith, if it were not approved by Miracles, yet aught to be received for its innate Honesty and Excellency.  
3. Marriage with great reason was forbidden to Priests, and yet for the greater reasons ought to be restored to them [Note that in some late Editions of Platina this sentence is struck out, but it is in mine Printed at Cologn, 1611]  
4. To search into and study the Course of the Stars is a thing of more delight and ostentation than profit.  
5. A Covetous man is never satisfied with Money, nor a Scholar with knowledge.  
6. Those who have the happiness to know most, have the perplexity to meet with most doubts.  
7. Learning to the vulgar aught to serve instead of Silver, to the Nobles as Gold, but by Princes to be valued as precious stones.  
8. Laws on poor people have force, but towards the great ones they are Dumb.    

The COURANT.  
— Quae tanta Insania Cives!  
Creditos avectos Hosts?  Truem. 
ANd have you disposed of the House in Aldersgate-street?  Tory. 
Yes, yes, that little man is to be Abbreviated in Michaelmas Term, and Sir Richard to enter upon the premises at Christmas; so 'twas resolved at our Club last night at the Queen's Head I'll assure you.  Truem. 
Very fine! and who are the rest that you design the Two Gentlemen shall have the honour of being Executioners to?  Tory. 
Why, not above half ascore Lords, Four aldermans, and about Three hundred and fifty Commoners.  Truem. 
That's a small business, prithee let it be two or three thousand when your hands in,— But how will you do for Evidence.  Tory. 
Pshaw! let's have confiding Juries, and we'll presently find Witnesses enough in the divels-name; there's a spot of ground near Paul's where they grow as fast as solun-geeses do in Scotland; Godwin the Tailor who swore his wife (Colleges sister) into Newgate t'other day, will do well for a young beginner, besides we still maintain the old Reserve at another's end o'th' Town on purpose for opportunity. I saw some of them on Wednesday last in Fleetstreet as fine as if the Devil were their Tailor; they looked I'll promise you more like Lords than Common Knights, look, look quoth a roguish Porter seeing them go by, observe the difference; all the while these fellows swore against Papists they were forced to sneak up and down and beg Coffee at the Amsterdam, and d●ne five of them on a Loin of Mutton, but no sooner did they Tack and puff Shaf●sbury into the Tower, but Hey b●ys up go we! The plate Fleet arrived, it reigned Laced Crava●s, and Beavers, and the Fairies brought them New Suits and Guinnies in the pockets, and ever since the miracle continues, and they live like Princes.  Truem. 
But how if one of your Gazet-Sheriffs should not be willing to hold after this.  Tory. 
Nay then I faith Roger L'Estrange has spent his time and pains to a fine purpose. Pray do you know what Company that Gentleman is of, he has stickled more in this No-Choice, than any Livery man of them all.  Truem. 
Who Roger, he's a Haberdasher of small Wares.  Tory. 
Well, you see he claws off Prance still.  Truem. 
Yes, he went by there the other morning, and put forth his Snout out of the Coach against Prances door, and lolled out his Tongue and Bleated just like a Calf, was not that now ingeniously done, and much like a Gentleman.  Tory. 
You mistake he only paid his Adorations to the Golden Cross, and said an Ave Maria, and so Jogged on; but prithee what is that dog story he keeps such a clutter with.  Truem. 
The matter of Fact was truly and nakedly as follows, Miles Prance and another man and a third person that was a Constable went one evening into Sam's Coffee-house, and sat down quietly without speaking to any body, but before Prance had drunk his dish, a Journy-man Draper whispered the Company and told them who he was, presently twenty or thirty of them flock about him, called him scurrilous names and gave him all kind of Affronts, which he took patiently, only laughed at their folly, and paying for his Coffee, he and one of the persons that came in with him, went to the Old Dog Tavern and sat down in the Kitchen, where the other man in a Frolique would needs send to Sa'ms for L'Estrange, who refusing to come, unless a Name were sent, the same person returned the Boy again to tell him, that one Squire Catch would speak with him; whereupon a Committee of four or five were sent from sam's, who began a quarrel with Prance for sending for L'Estrange, and he denied (as most truly he might) that he sent for him; but there were no such Oaths or Execrations uttered, nor did ever Mr. Allens boys make such Affidavits as were Printed, but all those lies were calculated on purpose to fully Mr. Prances Evidence against Thompson, the day before whose Trial this story was first blazed abroad by the Observator.   

Printed for Langley Curtis, 1682.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, August 4. 1682.  Monstra, non Homines pagina nostra refert. 

The wicked Lives of Pope Paul the II. a professed enemy of Learning, and Sixtus the IV. who granted a Licence for Sodomy; the story of Pope Innocent the VIII. and his Sixteen Bastards.  
OUR last acquainted you with a pretty tolerable Pope, a man of sense and Letters, and only tainted with Pride and Covetousness and a few such ordinary Vices, but we now come to Brutes and Monsters, hardly to be matched by the Nero's and Caligula's or any the like prodigies of the Heathen World.  
Pope Pius the 2 d. intent upon an expedition against the Turks, died at Ancona in the year 1464. And is honoured with this Epitaph.  
Frigida membra Pii retinet lapis iste loquacis,  
Qui pacem moriens attulit Italiae;  
Vendiderat pretio Gentes, & Crimina multa,  
Virtutis specie gesserat ille Pius.  
Here the cold Bones of tattling Pius lie,  
Who by his Death brought Peace to Italy;  
Nations he sold, and many Crimes did act,  
But masked with seeming virtue each lewd Fact.  
Peter Barbs a Venetian succeeds, by the name of Paul the second, one of the most pevish fanciful fools, that we shall meet with in any History. One of his first exploits was to abolish all the Abbreviators, to whom Pope Pius his predecessor had sold those places, without returning any of their Mony. What these gentlemen's Office was, I am not wise enough to acquaint you, but it appears to be both of Honour and profit, else they would never have stickled so much about it. His pretended reason for putting them down was Ignorance, when in truth they were the Learnedest men Pius could get together from most parts of the World, and Platina who writes the Lives of the Popes hitherto, was one of them, a person no way contemptible for parts, as the size of Learning went in those times. When some of these discarded Officers, petitioned him to refer their Cause to the hearing of the Auditors of the Rota, (a certain Court of Judicature in Rome) and Platina spoke for all the rest; this haughty Pope returned this swaggering Answer— What dost talk to us of Judges? dost thou not know that all Laws are lodged within the Closet of our Breast (Ita nos, inquit, ad Judices revocas, ac si nescireo omnia Jura in scrinio pectoris nostri collocata esse?) This is our sentence, let them all be packing, I regard them not, I am Pope and it is lawful for me to disannul or approve the Acts of others at my own pleasure. And because Platina, not satisfied with this Answer, wrote him a Letter about the same affair, he accused him of Libelling and Treason, which Treason was that he had ●alkt of Appealing from his Holiness to a General Council; upon this poor Platina was Jailed for four Months, and not long after taken up again upon a Shame plot, and put upon the Rack with several others, of whom divers, being persons of good quality, whom he names in his History, died of their Tortures; and when it appeared there was no such Conspiracy, as the Pope had fancied, yet they were long kept in durance, lest, forsooth, he should seem to have Committed them at first without cause; and when other accusations failed, he accused them of Heresy for disputing of the Immortality of the Soul out of Plato, whom, yet, (as Platina truly observes,) St. Austin affirms to come nearest therein to the opinion of a Christian; and to complete his ridiculous folly, he very gravely pronounced, all those to be Heretics that should either in jest or earnest make mention of the name of an Academy. This will not appear strange, when you consider what the same Author relates, that this Pope hated Learning, and had such a spite against the Studies of Humanity, that he called all that followed them, Heretics; and for that reason, exhorted the Citizens of Rome not to suffer their Sons to be any longer at the Studies of Learning, for that it was sufficient if they had learned to write and read, and therefore Genebrard fitly calls him, Hostis Virtutis & doctrinae, the enemy of virtue and Learning. The most memorable things that he did for the good of the Church, was that he bought up at any rate all the extraordinary precious stones he could hear of, to make the Papal Mitre more gay and glorious, for he took much delight to be gazed at and admired in that Bravery; likewise he decreed that none should wear Scarlet Caps but Cardinals, and in the first year of his Popedom he gave them Cloth of the same Colour wherewith to cover their Horses and Mules when they road; that the Apostatised Church might even literally resemble that Whore described to us in the Revelations. In the year 1465▪ the Cardinal of Laurence dying, who was exceeding rich, by the Pope's consent bequeathed his Estate to his two Brothers, called Scaranupi, but no sooner was he dead, but the Pope seized on the Legatees and kept them in Prison till they surrendered the Estate to his disposal, and so got those riches which (saith Platina) the late owner would rather had fallen to the Turks than him, as being one that he hated and always had quarrels with. Another of his excellencies, was that he had appointed public Races all the Lent, and proposed Prizes to those that won, every day, so that there ran old men, young men, and Children, Christians and Jews, nay they ran with Horses and Mares and Asses and some upon Cows, with such diversion to the Company that they could scarce stand for Laughing, Vnde pontifex ipse solidam voluptatem percipiebat, from which his Holiness himself did take solid displeasure. Excellent sport for Christ's Vicar! He was a great Epicure, and if store of Belly-Timber were not brought him, would roar and cry out like mad; he would drink too like a Fish, and when he went abroad 'tis reported he used to paint his face, as Wenches do. He Excommunicated George King of Bohemia for being infected with the Heresy of John Hus, and deprived him of his Kingdom, which he liberally bestowed upon Matthew King of Hungaria. In the 7 th' year of his Popedom he died suddenly some say of an Apoplexy, but G●sper Pencerus affirms that he was strangled by the Devil in the very act of uncleaness; this is certain he was a great Whoremaster, and was publicly known to have one Bastard, whence John Pannonius a Bishop of those times made this Epigram on him.  
Pontificis Pauli testes ne Roma requir as  
Filia quam genuit, sat docet esse Marem.  
Pope Paulus a male, Rome need no further trial,  
His Bastard Daughter makes it no denial.  
To fill his Coffers he decreed that the Jubilee should be brought down from 50 years and Celebrated every 25 years (and so it is observed to this day) by which means it would come in the year 1475. whence he promised himself abundance of money, but like the rich fool in the Gospel he was cut off before that time, dying as you have heard Anno 1471. and here Platina's History the Vitis Pontificum concludes.  
The next Pope was F●ancis de Rovere a Savoyard, General of the Franciscans, who would be called Sixtus the 4 th', he created two Cardinal●, Peter Riere whom he had brought up from a Child with his Brother Jeronimo, and Julian his Brother's Son (who was afterwards Pope Julius the second) this Peter (who was supposed to be his own Bastard) he so prodigally enriched, that he seemed born for nothing but to spend money, for in those two years that he lived a Cardinal he consumed Two Hundred Thousand Crowns in his ordinary Household Expense, and Died Forty Thousand Crowns in debt, being himself wasted and consumed with debauchery; touching this Pope himself, hear what a Character Agrippa a Roman Catholic gives of him and his doings in his Vanity of Sciences, cap. 64. Amongst all the Pimps or Bawds of these latter tim●s there was none more famous than Pope Sixtus the IV. who built at Rome a goodly Brothel-house or public Stews, wherein according to the example of Heliogabalus he kept multitudes of Buxom Strumpets wherewith he furnished his friends and followers, gathering by this Whorish merchandise no small advantage to his Treasury, for these privileged Courtesans at Rome did weekly pay every one a Julio to the Pope, which yearly Revenue amounts many times to the sum of Twenty Thousand Ducats, and in such request is that Office with the prime Grandees of the Church, that the Rents of the Bawds are cast up together with the Patrimony of the Church, for thus have I myself heard them casting up their accounts (what Revenue or preferment such a man had) he hath two Benefices, one Cure of Twenty Ducats, a Priory of Forty Ducats and three Whores in the Bawdy-house [that is, he is to receive their Rent.] Thus far Agrippa. Think you not now that the Church of Rome may most properly in all senses be called a Whore and mother of Fornications? But though this were a prodigious piece of Impudence, yet this Incarnate Devil of a Pope proceeded to greater Abominations, for Wesellus of Groningen, who lived in the time of this Sixtus, and being a man famous in those days for his knowledge in the three Larned Languages, was thence commonly called Lux Mundi the Light of the World, in his book of Papal Indulgenses, assures us, that this Pope Sixtus at the request of the before mentioned Peter Riere (whom he had made Cardinal of St. Sixtus and Patriarch of Constantinople) and of Jeronimo his own Brother, and of the Cardinal of St. Luce (who had the chief place belonging to Hunting under Paul the second) permitted unto them and ever of them Sodomy during the three hottest months of the year viz. June, July and August, with this Clause Fiat ut petitur, let it be done as it is desired. yet this good Father wrote Book● of the Conception of the Virgin Mary, and Authorized that execrable blasphemous book of Alamus de Rupe a Germane and Domini●an Friar entitled Compendium Psalterii Mariani, wherein all that the Prophet David says of and to the Lord is attributed unto the Virgin Mary; he also instituted a new Society of the Rosary, for the Credit whereof James Sp●engerus Provincial of Germany, devised a book of certain Miracles (which Sixtus approved and defended with his Bulls and Indullgences) wherein we read— That the Virgin Mary entering into the Cell or Chamber of this Alani, the doors being l●k●, and having woven some of her hair into a Ring, married herself therewith unto him, offering herself unto him to be kissed and her Breasts to be handled and sucked in as familiar manner as a Wife to her Husband, with many other accursed Blasphemous lies, by which we may with amazement consider into what a bottomless pit of Impiety the superstitious minds of the common people whereby these lewd Atheists overwhelmed! the only commendable thing this Pope did that we can here of, was that he erected the Palatine Library in the Vatican, and assigned a Revenue thereunto to maintain the Officers belonging to it; he was Pope 13 years and died in the year 1484. To him is attributed the Invention of Beads, for the counting of Prayers, because he ordered those of the Society of the Rosary so to do, that they might know when they had done their Task; of which Mantuan takes notice.  
Hi filo insertis numerant sua Murmura Baccis.  
Their murmuring Prayers they count with Beads on strings  
Touching the Religion of this Pope, 'tis thus expressed in an Epitaph made for him by Johnanes Sapidus.  
Riserat ut vivens Caelestia Numina Sixtus,  
Sic moriens nullus Credidit esse Deas.  
As Sixtus when he lived mocked God, so he  
Even at his death believed no God to be.  
Then came Innocent the 8 th' of the Family of Cibo, originally a poor boy brought up with the Servants of the King of Sicily, but being for his extraordinary Beauty preferred to the Cardinal of Bononia (you that are acquainted with Italy and the manners of the Scarlet Princes may guests for what purpose) he soon got advancement. He was the first of all the Popes that publicly made his boasts of his Bastards, and indeed he had some reason being very plentifully stocked that way, for before he came to the Chair he had no less than 16 Bastards, eight boys, and as many Daughters, how many more he had afterwards we find not. But there was but two of them alive when he was made Pope; of whom Onuphrius gives this Account, that his Son Francis and his Daughter Theodirina, his Bastards, were by him Enriched beyond measure, he distributing and squandring away vast sums of money got by Indulgences in pretence of an Expedition against the Turks amongst those Brats and other of his Relations.   

The COURANT.  Parque referre pari licuit, sempérque licebit. Truem. 
HAve you been to Congratulate the Captain?  Tory. 
Who? Captain Confirmation? no, I have had no leisure to be drunk to day; but I'm the Son of a Whig, if he be not a rare man; Montecuculi and Turenne were but Ratcatchers to him for Leading up with a Huzza! and cut-off the Rear with Bar-shot!  Truem. 
I pray do any of the Ancients that wrote the Tacktiks, or the Art Military, make the discipline of the Tap a qualification absolutely necessary in a Commander?  Tory. 
No, hang 'em, dull fools! they did not understand it, but where drink's the only valour, why should not a Hogshead have the Conduct? and then how gallantly and magnificently it sounds, Brave Captain— Fill us two Pipes? Noble Captain— fetch me up a Pisspot. Nor is Five pound a night for keeping in awe Legal Riots and quelling peaceable seditions, and many a Bottle called for by the by to atone the sin of defaulting, a thing to be slighted, and therefore no wonder if there have, since the memory of man, been mighty strive amongst the formidable Giants of Blue Apronland for martial preferment.  Truem. 
Which puts me in mind of an old story in our Country (though nothing to this purpose) of a Woman that had four or five Children, and a Bitch that happened to increase the World with as many Whelps, straight the little Brats (being you must know in Hobb's state of nature) began to catch for propriety, Dick said— This shall be mine; and Tom said— This shall be mine, and each made sure of one; then says Tom, my Puppies name shall be Captain, no, quoth Dick, mine shall be Captain, and so said they all; and in short fell to Loggerheads about the point, the Mother hearing them screaming and crying, one with a Bloody Nose and tother with a torn Muckender, came in to part the fray; to whom with many a bitter sob, they relate the occasion of their quarrel; whereupon like a discreet Matron, be quiet, be quiet, quoth she, you bawling Bastards, all the Puppies shall be Captains; and so the Controversy ended.  Tory. 
Well! but what's the News abroad?  Truem. 
They talk of more and more Plots still.  Tory. 
As how prithee?  Truem. 
Why, they say, there is so many Popish Priests and Jesuits come over (but for no harm I●le warrant you) that they can't all get work, therefore what do half a dozen of the cunningest Rogues in the bunch but to get elbow room subtly give out with great Confidence, that there are Warrants out against Father such an one and Father such an one, and by these Arts have frighted away many of their Brethren into the Country, and now monoplize the whole Employment of Mass-mumbling and Whore-shrifting to themselves.  Tory. 
A pretty stratagem! but we have a Plot going on too.  Truem. 
Prithee what's that?  Tory. 
To Indict all the whigs in England for a Riot at Guild-Hall on Midsummer-day.  Truem. 
That's fine! but how can it be done with any handsome Colour?  Tory 
Let us alone for Cloth and Colour too, the way is found out and discovered by a notable paty Old Tory that lives to the South of Saint Paul's, who being on Tuesday last in Aldersgate-street and talking of those businesses, some of the Company alleged, that one that he knew of those now prosecuted in the Crown-Office, was divers miles of in the Country that day; no matter for that, no matter for that, quoth this Sir politic Nestor, the proceeding is just, all over according to Law for all that, for his heart was with them, and that makes him as guilty of the Riot as the Sheriffs themselves.  Truem. 
'Twas an Ingenious explanation, but I must take leave for I am for Tunbridge to night.  Tory. 
Then pray present my service to our friend, Mr. Common Simpleton! and desire him to drink less Water and more Wine next week, upon my life his Heraclitus will be fit for nothing in the world but to send down thither for service in the Backwalks.   

Printed for Langley Curtis, 1682.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, August 11. 1682.  
Donec erit Papa, donec erunt pia scripta virorum  
Pellis ovilla trucem non Teget ulla Lupum.  

The Turk and Pope intimate Friends, Relics pretended to be found. An Epitaph upon Pope Innocent VIII. The detestable Lives of those Two Monsters, Pope Alexander the VI and his Bastard Caesar Borgia.  
WE are yet in the story of Pope Innocent the 8 th'. In whose time it happened, that Bajazet the Grand Signior of the Turks going about, according to the unnatural policy of that barbarous Empire, to make away his Brethren, one of them named Gemes (Zizimus, Onuphrius calls him) a person famous for his Wisdom and Valour, escaping, endeavoured to defend himself by Arms; but being unhappily routed by his Brother on the plains of Bythinia, retired himself to Rhodes, where being taken by the Grand Master of the Order, for a sum of Money was delivered unto Innocent, under whom and his Successor he was kept Prisoner for many years, and at last died in Captivity, and though we never hear they made him a Christian, yet they forgot not to make advantage by him to themselves, for so much did Bajacet apprehend his Liberty, that he held Correspondence with the Pope, and allowed him a Pension of Forty Thousand Crowns (Philip de Comines who lived in that Age, says it was Sixty Thousand) per annum, to oblige him to keep the said Gemes the more strictly and warily; and no doubt his Holiness esteemed a Mussalmans' Money altogether as Catholic as if it had been the most Christian Kings. Nor was this all the to●ens of their Amity, but the subtle Turk knowing well enough how to gratify the superstitious Pope, sent him the top of an old rusty Lance, which he told him was the end of the very Spear wherewith the Soldier (Longinus the Papists will have his name to be from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a Spear) pierced the side of Jesus Christ when he was Crucified; you may perhaps wonder where this Rarity had lain so many Hundred years, but Onuphrius will tell you very punctually, that it was found a long time before at St. Andrews Church in Antioch (I pray by the way how came it thither?) That when the City was taken one Boemundus caught it up, and though he could not before subdue the Citadel, yet than he presently took it, and with this piece of a Spear, Hostium multa Millia prodigiose delevit, prodigiously destroyed many Hundreds of his Enemies; than it was carried to Constantinople as a present to the Emperor, and being there found by the Turk, he now very Courteously sends it to the Pope, who most Religiously (saith Onuphrius) laid it up in the Va●ican Church; nor wanted he the good luck to find another somewhat more precious Relic, for Peter Gonsalvo de Mendoza repairing the Church of the Holy Cross in Rome, spied in the midst of the Wall a fragment of the Title of the Cross of Christ written in three Languages, which 'tis said was hid there by the Emperor Placidius Valentinianus above a Thousand years before. But this Imposture, the Letters themselves bewrayed; the dull Monk that forged it, was none of the best Grecians, for instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was both Barbarously and against all sense and Grammar, written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. However both these Inventions, served to supply Innocents' Successor with a plentiful Harvest of Indulgences, and consequently brought in abundance of money; for as for Innocent himself, he died soon after, in the 8 th' year of his Popedom, and was Buried for the greater Sanctity of the business, just by the place where he had reposited the Holy Spear. You may remember our last told you his true original Name was Cibo, and that he had a competent stock of Natural Sons and Daughters; in respect of which, and Allusion to that (than unquestioned) story of Pope Joan, Marullus bestowed this Epitaph on him.  
Quid quaeris Testes, sit Mas an Faemina Cibo?  
Respice Natorum Pignora certa Gregem,  
Octonocens Pueros genuit totidemque puellas;  
Hunc merito potuit dicere Roma Patrem.  
Spurcities, Gula, Avaritia atque Ignavia deses,  
Hoc Octave! jacent, quo tegeris, Tumulo.  
No need of Groping here, the sex to scan,  
His numerous Bastards prove Cibo a man.  
Eight Boys he got, and just as many Lasses,  
No news then, if he for Rome's Father passes.  
Uncleaness, Avarice, Sloth, Gluttony,  
Are all Entombed at once, where he doth lie.  
But let Innocent be never so bad, the Proverb will be vereified— Seldom comes a better, his Successor extremely exceeded him in all kind of wickedness. This was Roderic Borgia, who being chosen Pope, Anno 1492. was called Alexander the 6th. As for the means his coming to the Chair, Hieronimus Marius in his Eusebius Captivus, affirms, that it was obtained by a Compact with the Devil Immediately and expressly, and indeed he that once boasted he had all the Kingdoms of the World in his gift, might well enough pretend to bestow the Triple Crown, or who more fit than Satain to bestow the Papacy, a place which for many Hundreds of years has brought him in so much advantage, as if it were designed only to serve his Interests? But other Historians mention only a bargain with Old Nick at second hand, by the meditation of Bribes, Simony, etc. Thus Onuphrius in the life of this Alexander and Volaterranus in his Anthropoliga, attest, that he mounted to so high a Dignity by the endeavours of some Cardinals whom he had Corrupted with Bribes, and especially of Ascanius Sforta, who sold himself at a high price, Vt hic omnium ejus Ordinis deterrimus, pro optimo pontifex renuntiaretur, That this fellow the very worst of all the Cardinals (and God knows had was the best) might be made Pope. And that most credible Historian Guiccardine relates it more accurately in these words— He was chosen Pope by means of the discord that was betwixt the Cardinals Ascanius Sforta, and Julian of St. Peter ad vincula, but add withal, that by a new Example in the sight and knowledge of all men he bought the Popedom, partly with Money, partly with the promise of his great Offices and Benefices, by which means he got the Cardinal's Voices, who contemning the Commandment of the Gospel, were not ashamed to sell the power to him, to make Traffic of the sacred Treasures, by a Coelestical Authority. To this abominable Negotiation many amongst them were drawn by Cardinal Ascanius, not only by persuasion but Example, who being Corrupted by an infinite desire of Riches, bargained to have the Vice-Chancellorship (which was the principal Office of the Court of Rome) enriched with most excellent furniture.— And then he proceeds to give the Characters of this Pope Alexander in these terms— His manners were very dishonest, there was in him no sincerity, no Shame, no Truth, no faith, no Religion; but rather insatisfiable Covetousness, Ambition beyond measure more than Burttish Cruel●y, and a most violent desire to raise his Sons, which were many in number, whether by right or by wrong to the highest Dignities; thus ●uiccardine a man of the Romish Communion; Noris the Friar of Milan much less plain, calling him Occultae Iniquitatis summéque dissimulationis Hominem, A person of secret inquity and the deepest dissimulation.  
At this time Charles the 8 th' of France laid Claim to the Kingdom of Naples, to prevent whose Neighbourhood the Pope makes a League with Alphonsus of Arragon, (who likewise pretended to the Crown) upon these conditions, that Alexander should invest the said Alphonsus at the same price as he did his Father, and send his Legate to Crown him. That Alphonsus should pay the Pope Thirty Thousand Ducats, and give the Pope's Eldest Bastard (whom he had made Duke of Candia) Twelve Thousand Ducats Per Annum, out of the Revenues of that Kingdom Fora Pension, and the first of the seven principal Offices that should be void; and bestow certain Benefices of very great value on his Holinesses younger Bastard, named Caesar Borgia whom he had already created Cardinal, and the better to do so, because by the Canons, Bastards are disabled from that dignity, though he had before publicly owned him to be his own Son, and did so ever afterwards, yet now to serve a turn, procured false Witnesses to swear that he was the lawful Son of another man. So much less did he regard Subornation and Perjury than the violation of a Canon.  
In the mean time the French King advances with great success. Whereupon (saith Paulus Jovius L. 2. see also Guiccardine Cap. 19) the Pope to divert or put a stop to his Career, sends Buiccardo of Genoa as his Legate to the Grand Signior Bajazet, suggesting to him that the said King Charles designed as soon as he had settled his affairs in Naples, to Invade Greece; the Turk thankfully receives this Admonition, Treats the Legate Honourably, and with them returned a vast sum of Money and an Ambassador of his own, to whom amongst other matters given in charge, there was a Letter written in the Greek Tongue, wherein Bajazet earnestly importunes the Pope to make away his Brother by Poison, promising upon his faith to give him for the same not only Twenty Thousand Ducats, but also to bestow upon him the Seamless-Coat of Christ, as some years before he had sent the point of the Spear before mentioned. But these Ships were Intercepted, by the Brother Cardinal Julian an Enemy to the Pope, and a friend to the French, who seized all the Money as due to him from the Pope. At which his Holiness was much afflicted, and sought new means to re-establish this Correspondence with Bajazet.  
But still Charles passing through Italy without resistance comes to Rome with his whole Army, and enters the City with displayed Ensigns, and his Lance upon his Thigh; in the beginning of the year 1494. to the great Terror of the Pope, who fearing he should call him to account for such undue practices of obtaining the Papacy, or take from his usurped Dominions and Power, or join with several of the Cardinals (that were that way already inclined) to require a General Council; with which one word (saith Jovius) the Popes are more terrified than with any other Accidents whatsoever. Alexander for the present retreats to the Castle of St. Angelo, and thence with Bribes and flatteries Corrupts divers of the King's Council, to divert him from any Reformation of the Church; and so upon agreement that the Pope should surrender into his hands the Castle of Civetta Vecchia, and certain other strong holds, and pronounce him Emperor of Greece, and some other Articles, matters were composed between them, and for performance of this Treaty, the Pope's Son Caesar Corgia, was to go along with him, as an Hostage; as also Gemes the Turks Brother, Charles Alledgging he might do good service in the War he designed against the mahometans. But this Gemes was no sooner come to Naples but he died, not without manifest tokens of a slow Poison given him to drink to shorten his Life. And from whom this Treacherous more than Barbarous Murder proceeded, may be Guessed by that Transaction between the Pope and Bajazet, who (saith Guiccardine) had long time made good use of the Avarice of the Vicars of Christ, that he might possess his Empire in Peace.  
Then at the Vatican the Pope received the King, who with bended Knee kissed his Feet, and another day, the Pope Celebrating Mass, he held the ●ason whilst he dashed his hands, which Ceremonies the Pope caused to be Painted in a Gallery in the Castle of St. Angelo, to transmit the memory thereof to posterity, it being always the trick of Popes to screw up present Compliments into future duties. Soon after King Charles returned into France, and having first lost his Son the Dauphin, was himself snatched away by a sudden Death, which Philip de Comines saith, was foretold by Hierom Savanaro●a (a good man esteemed a Prophet at Florence, and afterwards Burnt) who predicted his successes in Italy, but withal told him, that if he did not procure the Reformation of the church according to his dnty, there hung a scourge over his head, and God hath pronounced a sentence against him which he would Execute elsewhere.  
Pope Alexander now studies nothing but to Advance his Bastards not without Tragical examples of Whoredom, Incests and Cruelty, odious to the Barbarians themselves. He had conferred all secular power on the Eldest, which Caesar, the younger, took so ill, that one Evening he caused him to be murdered and flung into Tiber, being moved thereto likewise by Jealousy, as fearing he had more share in the love of Madam Lucreta their Sister than himself, for you must note she was not only Strumpet to them both, but also (O horrible Incest!) to her own Father the Pope himself, who first took her from a mean Spaniard he had Married her to before his Popedom, as being now below her dignity, and bestowed her on the Prince of Pizaro; from whom on pretence of his Insufficiency he caused her by Judges of his own choosing, to be divorced, and once more Married to a Bastard of Alphonsus King of Arragon; yet still continuing his own detestable Commerce with her; whence Pontanus gives her this Epitaph.  
Hoc jacet in Tumulo Lucreta nomine, sed Re  
Thais, Alexandri Filia, sponsa, Nurus.  
In this Tomb lies the Pope's and Nature's shame  
Thais in Truth, although Lucrete in Name;  
See, what Infallibility can do!  
She was his Daughter, Miss, and Son's Miss too.   

The COURANT.  Tory. 
THey are devilish mad, I'll tell you that, and threaten you most Confoundedly.  Truem. 
Poor blustering vapours! Chits and Asrseworms! scarce fit to be of the Lifeguard to a Cherrytree!  Tory. 
What news from the Wells?  Truem. 
Nothing extraordinary, the great stones still stand just where they did, as fixed and stable as English Liberties or London Charter; the rattling of Guilt-Coaches has not removed them an Inch. Yet we had abundance of Fools, Cullies, Sharpers, and Jilts, so that sometimes the Factions on the walks, were a pretty symbolical Landscape of those in Church and State; the sharking Trepan was the Jesuit that Embroiled all Company; the Masquerade-Papist played Booty; the ranting Bully snatched up the stake of Loyalty, and ran away with it, whilst the poor Old Cavaleir was pointed at for a Whig. But what is this Glorius Feast of yours, so much talked of.  Tory. 
Why, there should have been Fifteen Hundred of us, and 'twas not our fault there was not so many, for the Tickets were at last given abroad like Saffolds Pocky Bills.  Truem. 
I'll assure you, 'twas a brave opportunity for Loyal Journy-man Tailors, this Cucumber-time.  Tory. 
Yes, they Indented with their Bellies not to Eat again this Fortnight.— And then to see the Condescension and Charity, as well as Policy of the business; Illustrissimo's and Grandees, and Porters, and Sons of Whores, and Prentices, so sweetly mixed, you'd wonder at it! O my Conscience (besides the Lords and people of Quality, who you know have got the Lord knows what) the very rest of the Company were not much less worth, that Ten Thousand Pounds.  Truem. 
That's great I'll promise you; especially their prudence too, being put in the same Balance with their vast Estates! yet (suppose it true) I have known one single Ignoramus Grand Jury able to buy the whole Society Twenty times over. But to talk seriously— I have a just veneration for any person of Honour that might divert themselves at this Conventicle, but for the rest, I must needs say, an Haunch of Venison is not much more valuable than a Mess of Pottage, and for a few little people (Boys, and Journymen and I know not who) to single out themselves, and appropriate (forsooth) the Title of the Loyal, (which every good Subject in England is proud of) is not this in effect to call all those many Thousands that join not in the ridiculous frolic, Traitors and 〈◊〉? and do not such practices most apparently tend to Faction, distinguishing and setting up of parties, and Sedition? nor is it difficult to Imagine what Influence such meetings will have on wild unbridled youth, when in defiance to their Indentures (for breach of which the Law and prudent necessary Custom of the City has awarded Little-Ease and Bridewell) they shall dare be Scaperloytering to a right Honourable Feast. Nor is it any answer to say, they do it to show their Loyalty, for that's demonstrated in being obedient to the Law, and their Masters, not in Drinking Healths, Swearing, roaring and Huzza-ing.  Tory. 
Well for all your slighting of Health-drinking, I conceive it a most necessary thing in these times, for you see what Loyal- Nat-Pillory- Thomson, saith last Saturday, how one Saunders a supposed Whig being Indicted at Hereford Assizes, the Court gravely put it to him whether he used to Drink the King and the Duke's Health? who answered, He could Eat the Kings as well as any man in England, but it seems had a great Fine laid upon him.  Truem 
I verily believe this another of his impudent Scandals on the Government, and doubt not but the worthy persons concerned will vindicate themselves from his Libel, for can it be Imagined that any of the sage Judges, would so far forget themselves, their Dignity and Gravity, as to ask such a pitiful ridiculous question? is Health Drinking, an Hellish Custom condemned by the Law of God, Habakkuk 2. 15. and Mortality, and his Majesty's Proclamation, now become the Shibholeth of Loyal?  Tory. 
Well, well, I'm sure they are all whigs and fanatics and Traitors, that want Drink the ●ukes Health (for the Kings of late is somewhat out of fashion) but prithee tell us what is that place in Habakkuk, for I do not oft trouble my head with the Bible?  Truem. 
The words are these— Woe unto him that giveth his Neighbour Drink, that puttest thy Bottle to him, and makest him Drunk also, that thou may'st look on their Nakedness, thou art fil●ed with shame for Glory, the Cup of the Lords right hand shall be turned unto thee, and shameful Spewing shall be thy own Glory.   

Printed for Langley Curtis, 1682.    

The Weekly Packet OF Advice from Rome: OR, The History of POPERY.  
The Fourth Volume. FRIDAY, August 18. 1682.  Dubium nullum est iis quos spiritus Christi tangit, quin sciant, seize Offer summum & gratissimum Laudis sacrificium, quicquid contra hanc Cruentam Blasphemam & Sacrilegam Meritricem Diaboli legere, dicere, scribere possunt — Luther in Epist. ante R. Barius M. De vitis pontificum. 

Pope Alexander Poisoned, by a mistake with Wine prepared to Poison a Cardinal. Thirty Thousand years pardon granted, Julius the second, a Tory-Pope, flings St. Peter's Keys into Tybur. Pope Leo the X. sends out extravagant Indulgences, which Luther opposes, and so we are brought to the beginning of the Reformation.  
THe Pope was so far from punishing his base begotten Caesar Borgia, for murdering his Brother mentioned in our last, that he not winked at it, but resolves still to advance him to Riches and Honour; in order to which the said Caesar flung off his Cardinal's Robes, and openly delar'd he would be no longer a Priest, but a man of War; then he married Charlotte nearly related to the French King, who was willing to bestow her on him, because he had a mind to change his Bedfellow, and concluded by sweetening the Pope by this match, to obtain a Divorce. Caesar being returned into Italy, designs the ruin of all the Governors or Lieutenants of the Cities of Romania, and to take the Government and profits all to himself; for effecting which, there was no kind of Treachery or Cruelty which he left unpractised, Stabbing some, Poisoning others, and Strangling divers; whilst the Father striving as it were to exceed the Son in wickedness, was playing the same Game with the Cardinals and chief Barons of the City; insomuch that Volateran and Guiccardine are weary with relating their Barbarities, and the politic Florentine, Nick Matchiavil, when he would give the World the Character or true figure of a Tyrant, does it in the person of this Caesar Borgia, as Zenophon describes an excellent Prince, in the name of Cyrus.  
Amongst other devises both Father and Son were exquisite Practioners in Poison, and had thereby taken off several of the Richest Cardinals.— But 
— Non Lex est Justior ulla  
Quam Necis Artifices Arte perire sua.  
'Tis Just, such witty Engineers of Death,  
By their own Arts should lose their hated Breath.   
The manner of this Pope's death both Onuphrius, Volateran, and Guiccardine relate as followeth,— He Supping one night in a Vineyard near the Vatican, to enjoy the coolness of the Air, was suddenly carried desperately sick into the Palace, and the next morning he died, black, swollen, and beyond all credit deformed, which happened as it is credibly reported by Poison in this manner: Caesar Borgia his Son Duke of Valentia, had resolved to Poison Adrian Cardinal of Corvoto, in whose Vineyard they were to Sup that Night, he sent before certain Bottles of Wine which he caused to be delivered to a Servant of his with a strict charge that no body should taste or touch it; it happened before Supper time the Pope came, and being very hot and thirsty, called for Wine, and because his Supper was not yet brought from the Palace, the fellow thinking this to be some more excellent sort of Wine than usual, willing to gratify his Holinesses palate, gave him some of it; and just as the Father was drinking, in came the Son, and not imagining it to be of the Wine he had so prepared, drank of it too, but he being young and using present Remedies escaped with his Life, but not without great Languishment which incapacited him for Actions for the future.  
This Pope had Reigned, or rather Raged 11 years, and the people were so pleased they were rid of him, that Guiccardine tells us, Multitudes ran from all parts of the City, to glut their eyes, if they could, with the dead Carcase of this Serpant, who with such unbridled Ambition, perfidious Treachery, horrible Cruelty, monstrous Luxury, Insatitae, Avarice, and selling without difference, or respect all things holy and profane, had Infected the whole World. Nor does Onuphrius the Pope's own Historiographer, give him a better Character; His Treachery (says he) was more than punical, his Cruelty Barbarous, his Covetousness and Extortion unmeasurable, his desire to enrich his Children, whether by Right, or by wrong, unsatiable. He was strangely given to Women, by whom he had four Sons and two Daughters. His principal Where was Vanoccia, a Roman, whom for her Beauty, rare mien, pleasant wit, and Eloquence, in the time of his meaner Fortunes he lived with after the manner of a Wife.— Now was not this a rare fellow to be Christ's Vicar, Peter's Successor, Head of the Church, Infallible? etc. Yet this was the precious Pope, who in the year 1494. Published with his own mouth, a pardon for Thirty Thousand years to as many as would say a certain Prayer before the Image of St. Anne, the Mother of the blessed Virgin, Beginning— Benedicta sit Sancta Anna Mater tua, ex quâ sine maculâ & peccato processisti, etc. Blessed be St. Anne thy mother, of whom without spot or sin thou didst proceed, etc. Where are now the Dominicans who Preached the contrary Doctrine? the most Holy, most infallible Monster, you see, has concluded the point against them.  
Next came Pius the 3 d, in the year 1503. he was an Old decripite fellow, and lived not above a month, than upstarts that Hector Julius the second, for before ever the Cardinals met, he had made his Party by Bribes and fair promises; and so without ever shutting the doors of the Consistory was declared Pope; his first business was to Marry a Bastard Girl he had, named Felix, to one of the Ursini, and his next was to drive the French out of Italy; he took Cesena and Forolivio from Caesar Borgia, the Son of Pope Alexander the 6 th', Expelled the Family of Bentivogli with their Wives and Children out of Bononia, Excommunicated the Venetians, and gave their Lands to the first that could take them, Interdicted Alphonso Duke of Ferrara, and made open War against him because he took part with the French, and went in person to the siege of Mirandula. And passing once over the Bridge of Tiber, with a naked sword in his hand, he flung the Keys into the River, which gave occasion to that Epigram.  
Hic Gladius Pauli nos nunc defendit ab Host  
Quandoquidem Clavis nil suvat ista Petri.  
Since Peter's Keys with Foes can not prevail,  
This sword of Paul to save us shall not fail.  
And Monstrelet the Historian thus describes him,— He left the Chair of St. Peter, and took upon him the Title of Mars the God of War, displaying in the field his Triple Crown, and spending his Nights in the Watch. What a goodly sight was it to see the Mitres, Crosses and Crosier staves Flying up and down the Field? sure no Devils could be there, where Benedictions were sold so cheap.  
Upon this, Lewis of France and Maximilian the Emperor resolve to call a Council at Pisa, and to summon this Pope thither as being notoriously scandalous, incorrigible, a Fomenter of Wars, and altogether unfit for the Popedom; and though the Pope used means to take off the Emperor, yet Lewis persisted and caused certain Medals to be Coined, upon which was Inscribed these words— Perdam Babylonem, I will destroy Babylon, and on some of them, perdam Babylonis nomen— I will destroy the Name of Babylon. By which 'tis evident he meant Rome, so that the notion of its being Babylon is neither new, nor set on foot by Protestants, though 'tis true his Holiness was herewith so much offended, that by his Bull he took away from the French King the Title of Most Christian, and offered the same to Henry the 8 th' of England (than one of the Pope's white Boy's) on whom afterward was bestowed, that of, defender of the Faith, but, God be thanked, our Protestant British Monarches as they yet usually retain the one, so they may justly, when they shall think fit, assume the other, without being beholding to a rascally Devil's Priest for either of them.  
In opposition to the Council of Pisa, Pope Julius sets up a Conventicle under that name in the Lateran at Rome, who Excommunicate the other folks, and damn all their proceedings; but ●n the heat of their Carrier Julius dies, on whom those that knew him bestowed these Epigrams.  
Fraud capit totum Mercator Julius Orbem,  
Vendit enim Caelos, non habet Ipse tamen.  
By fraud that Huckster Julius scrapes up pelf,  
For Heaven he sells, yet hath it not himself.  
And again, 
Genui tui Patrem, Genitricem Graecia, Partum  
Pontus & unda dedit, nunc Bonus esse potest?  
Fallaces' Ligures, mendax est Grecia, Ponto  
Nulla fides; in te haec singula, Juliet! tenes.  
From Genua and Greece his Parent's blood,  
At Sea he had his Birth, can he be good?  
The Genoe's always false, Greeks Liars be,  
Faithless the Sea; all Julius meet in thee.   
In a word, the Popedom of Julius was so imperious and barbarous, that the Cardinals were upon the point of ●●●ding the next that should succeed in that See, to the good behaviour, and prescribing certain R●les whereby ●e should Act, but what a pretty Torisme is it to hedge in a Cuckoo, guide Infallibility, and bound the perrogative of the Chair, which according to modern Casuists, is unli●i●table? he died in the year 1513 in the 10 th' year of his pontificate, and the greatest Enology that Ouuphrius himself can bestow on him, is, that he was Bellicâ Gloriâ plusquam pontificem deceret Clarus, More famous for war like Glory than became a Pope.  
The next was John de Medicis, a very pretty forward Child, for he got to be an Archbishop almost before he had left his Go-Cart, and at Thirteen years of age was made a Cardinal, and at 37 arrived at the Popedom, by the name of Leo the 1● th'. On his Coronation day, he spent an Hundred Thousand D●●●tes, and in one morning, the College of Cardinals consenting (say; our Author) for fear, not of free will, he Created one and Thirty Cardinals, amongst whom were two of his Nephews. He continued the Council of Lateran convened by his Predecessor, and extinguished that of Pisa, he exacted great sums of money throughout all Europe by his Legates, under pretence of making War against the Turks, and his Prodigality causing continual want, he used (saith Guiccardine) very licentiously the Authority of the Holy See, and spread abroad throughout all the World, without any difference of times and places, most ample Indullgences, not only to succour the Living, but also to deliver the Souls of the departed out of the pains of Purgatory. And it being notorious that such Indulgences were granted only to rook people of their money, there arose thereby many scandals, especially in Germany, where his Ministers for a very small price sold these braided Wares, and in Taverns played away at Dice the power of delivering Souls out of Purgatory, and the money thus raised he gave to his Sister Magdalene, who appointed the Bishop of Arembauld her Commissary for that business, which place he executed with exceeding great Covetousness, and Extortion, so that Preachers were not ashamed to publish in their Pulpits, that at the sound of the money, as it was cast into their Basin, the Souls skipped for joy amidst the flames, and presently flew out of Purgatory, and that whoever gave 10 Sou might deliver thence what Soul he pleased, but if there was but one farthing less, they would do nothing.  
These horrible abuse●s being thus daily without all shame committed, it pleased God to raise up Martin Luther, who first began to inveigh only against such exorbitant Indnlgences, about the year 1516. but afterwards the Pope instead of Reformation sending forth his Thunderbolts against him, he grew more wearily to scan the Doctrines of the Roman Church, and so opened a way for the Reformation, which hence may properly bare date, and therefore here, as an happy and very proper period we shall give a Conclusion to this 4 th' Volume.  
SOLI GLORIA SOLA DEO.   

The COURANT.  Tory. 
THe truth is, 'twas a great disappointment, and has utterly spoiled the wit of an Health to Blewcap! but are not your whigs at Chichester most abominable Varlets, to Massacre our Reverend Father's Jades at this rate?  Truem. 
Yes indeed, not Thomson and L'Estrange I see resolve to make Martyrs of the poor Beasts; one of the Roman Emperors made his Horse Lord Mayor, and an Ass you know tutored the Prophet, why then may not an Episcopal Steed be Sainted? We men of Kent I remember got long-tails by being uncivil to Bishop Beckets Nag, and who knows what heavy Judgements may befall these Clowns of Sussex for such a damnable Plot against Old Rouen or sorrel Ecclesiastic? but the truth is, all the whole story is a lie, the fanatics killed my Lord the Bishop's Horses, no more than they burned London, and yet Roger L'Estrange has charged them with both.  Tory. 
Well! let the Horses go to the Dogs, o●ly as long unburied as the fellow did, a few years ago, but in the mean time what can you say touching the man that was slain there the other day?  Truem. 
There was a fellow fit for the Employment, that took upon him to be an Informer, but staying too long after the Brandy bottle, the Meeting it seems was broke up, this loss of a Jobb and the Liquor together enraged him to that degree, that he must needs break a worthy Gentleman's Windows, whose Coachman going out to inquire the cause of that Burglary, the Informer not only abused his Master with vile Language, but assaulted the Coachman, who in his own defence, laid him in the Kennel, but no sooner had he recovered his Legs, but away he runs to the Man's you wot on to make his sad Complaint how he had suffered by the Whigs for serving the Church. Into the Cellar he is carried for a Cup of Benediction and Consolation, and being Drunk before, adds to the debauch, and so good Night! Now this accident is to be filled to the Dissenters account, and you must needs believe that he died by means of the scuffle between him and the Coachman. But pray tell us, what makes Squire Hodge so desparately mad with the Parliaments, and fall so foul on their privileges at this juncture, I hope we are not like to have one this Winter?  Tory. 
No, no, Hang 'em we all hate the very name; the Pope's Holiness himself would be as well pleased to hear of a General Council as we of a Parliament. You see Roger aforesaid makes it Rebellion and half seas over to Forty one, to expect an annual Parliament, though there are a Brace or two of as fair laws for it, as any in the Statute Book.  Truem. 
I never wonder to hear naughty Boys rail against Birch; no doubt the Gentleman's Journey to Holland, cost him Money, and he may be allowed now to swagger; don't you remember how the Collier huff● against the Mayor when he was got out of the Liberties.  Tory. 
Yes, but his saying another's day that Rebellion always attended the Reformation, was a little to broad. I left a note last Night at Sam's to caution him to more prudence, for if he go on at this rate the people will conclude him a Papist, though Prance should never make a word on't?   

Printed for Langley Curtis. 1682.