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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	power_n	prince_n	temporal_a	1,487	5	9.3415	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54580	The happy future state of England, or, A discourse by way of a letter to the late Earl of Anglesey vindicating him from the reflections of an affidavit published by the House of Commons, ao. 1680, by occasion whereof observations are made concerning infamous witnesses : the said discourse likewise contains various political remarks and calculations referring to many parts of Christendom, with observations of the number of the people of England, and of its growth in populousness and trade, the vanity of the late fears and jealousies being shewn, the author doth on the grounds of nature predict the happy future state of the realm : at the end of the discourse there is a casuistical discussion of the obligation to the king, his heirs and successors, wherein many of the moral offices of absolution and unconditional loyalty are asserted : before the discourse is a large preface, giving an account of the whole work, with an index of the principal matters : also, The obligation resulting from the Oath of supremacy to assist and defend the preheminence or prerogative of the dispensative power belonging to the king ...	Pett, Peter, Sir, 1630-1699.	1688 (1688)	Wing P1883; ESTC R35105	603,568	476

when by the ill Poets of the Play they shall be well paid to line the Pit Boxes and Galleries to cry it up and thus the Wit and Philosophy of a great Lady have been Celebrated in the Vniversities by Heads of Colledges and lodged there in Libraries on the expectance of her being a Benefactress And if any Tecelius would come not as a sturdy Pardon-Pedlar as before to require Mony the which thing then proved so destructive to Popery but to distribute it there would be enow to receive it and among the Indigents for a while according to the Stylus curiae Romanae in Mr. Colemans Letter of March the 12 th 74 to the Internuntio a little Mony I say a very little will do But Conclamatum est as to the state of Religion it self as well as of the Power of any Prince when men come to be bought by him either into Religion or Loyalty The profusion of Money in the way of Legacies by any one is a sign of his being near his end and Tacitus therefore saith it not improperly of Otho Pecunias distribuit parce nec tanquam periturus And thus is any Princes Power and likewise Religion near expiring when once he comes to buy of Hydras heads as Mr. Hobbs's expression is in his History of the Civil Wars I know that it hath been the common practice of Kings to buy of Demagogues and some of their Ministers have perhaps been apt to think that those who formerly were by their Artifices able to make the Disease of Sedition in the minds of the people had likewise the greatest skill to cure it in like manner as any Doctor of Phsick who could make a Quartan Ague or any other Disease would be held in the greatest repute for ability to cure it it being perhaps more easie to make a Disease then to cure it as composition is more easie then Analysis and Multiplication then Division but the too dear bought experience of Princes hath seal'd the Probatum est in this case of all popular Wizards losing their power of charming when they have been Captivated with Royal gifts Witches according to the vulgar received opinion being unable to hurt when they are in Jayles There is another Notion I d●scanted largely on before and that overstocks the Market of expectants to be bought off Namely that all men naturally think themselves equally wise and therefore as any Ship that sails faster then another is in the Sea-phrase said to wrong it so are men apt to think themselves wrongd by those who with Gales of Court preferment get beyond them Moreover tho the power of Gold be still what it always was namely the most ductile thing in nature next to degenerate Man made ductile by it yet will any Prince be impoverish'd who buys Gold or Men of golden Abilities and great Parts too dear by Preferments and Donatives for such Donees will be Continuando-beggers and everlasting expectants of further Gifts and their conversion either to a Princes Interest of State or Religion must be still nourished by the same thing it was made of and therefore it was worthy the wisdom of Solomon to observe That he that oppresseth the Poor and giveth Gifts to the Rich shall surely come to want And most certainly here as in France the Play of a Prince who shall use that Game to win Souls will not be worth the sorry Candle of Conversion he shall light up and the Conversion of Sharpers will be of such who will soon run away with the stake of their Souls they have laid down The Fisherman of Rome St. Peter's pretended Successor can neither in France nor here with a drag-net of Conversion catch thousands of Souls at a draught as St. Peter elsewhere did but must Angle for every Convert and that with a golden Hook of which the value is more considerable to be lost then is that of the Fish to be taken and from which Hook too it can invisibly get off at pleasure A Prince of that Religion will have more occasion for the multiplying Miracle of the Loaves then that of Transubstantiation and the Multitude that follow his Converters for the former Miracle will be apt as soon to leave him as they did our Saviour who followed him on that account The Observator on the Bills of Mortality shews us that in December 1672. The Protestants in Paris were but as one to 65 and 't is confessedly true on all hands that the great Scene of the late French Conversions lies in Paris and even there the present Ecclesiastical Policy is to Attaque t●e Fleet of the Hereticks rather by Merchant-men then by Fire ships I have never heard of any Bishops Survey of the persuasions there relating to Religion but in the Index of Mersennus his Comment on the first 6 Chapters of Genesis I find it said Atheorum numerus Luteciae p. 671. and Athei in Gall●â Germaniâ Scotiâ Poloniâ p. 673. I could find neither of those places in the body of the Book but observe that in the Learned Fryars Dedicatory Epistle to De Gondy the Archbishop of Paris he says Quibus addo te hujus urbis orbis Parisiensis ut vigilantissimum Praelatum sapientissimè constitutum esse in quâ sicut eximiam plurimorum virtutem atque pietatem admiramur à multorum etiam infesto immani scelere longissimè abhorremus ad cujus fastigium non video quid adjungi possit cum numen omne pernegent ex eorum mente quibuscum familiariter degunt sensum Divinitatis consensum pro viribus evellunt Quamobrem impii suorum numerum in hac Parisiorum luce ingentem esse aiunt atque gloriantur But I have heard some more conversant in that Book then I have been relate how that great Master of Numbers doth make the Atheists in Paris to be 20,000 and it being justly to be supposed that those 20000 Miscreants being wretchedly poor for that as Aristotle has long since well observ'd rich men are naturally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lovers of God who hath provided so well for them they would presently seem Protestants to qualifie them for turning Papists and receiving their Conversion Money and would say as of old accipe pecuniam dimitte asinum and instantly swell up the number of Converts in Paris But Popery gains nothing in reality by those fugitive Converts for the Fool that saith in his heart there is no God will be easily brought to say in his Soul there is no Soul and therefore say I caveat emptor to Messieurs the French Converters the volatile Converts for a good quantity of solid Gold sell them but a little Quicksilver or rather Smoak and I think they may as well employ their Money in converting the Poysoners There is another thing that makes it very impolitick thus to throw away good Money on bad Converts and that is what hath been observed to be the effect of this expenceful project in France namely that it

to such a high Prospect of thought from whence they might at once have a view of the past and present State of Popery here and abroad in former Ages and likewise of its probable future one a sight that might better entertain Curiosity than what the Traveller speaks of when from a high Mountain in the Isthmus of America he could view both the great North and South Sea not to have rendered himself an acceptable Perswader by his Discourse carrying with it Self-Evidence that he was no Papist had been a vain attempt And again for any one who would perswade the generality of Popish or Protestant Recusants that it is not their Interest by any Artifices to endeavour to make so great a Figure in the Internal Part of the Government as they have in some former Conjunctures without his Discourse carrying likewise Self-Evidence that his Advice was that of a Friend to their Persons as far as the publick Security would admit had been an attempt as insignificant as the former I have in this Discourse often took notice of this distinction of the Tenets of Popery and Presbytery viz. Such of them that properly are denominable by Religion and such that are not presuming in my private judgment to differ from the Measures took by the Government in King Iames his time when the printed Prayers for the Anniversary of the Gun powder Treason represented Papists Religion to be Rebellion and I under the Notion of Principles denominable by Religion have ranked Transubstantiation Purgatory Invocation of Saints and others and have judged none of their Principles Irreligionary but such as the late Learned Earl of Clarendon in his incomparable defence of Dr. Stilling fleet attributes to Popery as injurious to Princes and their Subjects and what King Iames in his Speech to both Houses hinted as such according to what is cited by me p. 172 viz. As it is not impossible but many honest men seduced with some Errors in Popery may yet remain good and faithful Subjects so on the other hand●none that know and believe the Grounds and School-Conclusions of their Doctrine can ever prove good Christians or faithful Subjects and such as are apparently contrary to the Light and Law of Nature But there is nothing in this Discourse otherwise than en passant that impugns or confutes the old Religionary Points controverted formerly between the Church of England and that of Rome and all the passages throughout referring to those old points might I believe be comprized together in about a Page And if I were as in a Dictionary to express the sense of the words Popery and Irreligionary so often used in this Discourse I would say that generally by Poper● or as the Writers in Latin call it Papismus I mean the power of the Bishop of Rome in imposing C●eeds and Doctrines and Rules of Divine Worship on Men and his Jurisdiction interloping in that of Princes and their Laws and the doing this by the Charter of Ius Divinum and as he is Christs pretended Vicar and by the term of Irreligionary of often by me applied to Principles I sometimes mean such as are barely NOT religionary that is to say Principles that are not in truth and in the nature things parts of Religion whatever any Sanction of the Papacy or a Presbytery may term them and which do not religare or bind the Soul to God by Moral Obligations nor by any Band of Loyalty to our Prince or Charity to our Neighbour but do only tie men to a Party and to the owning with them several points of speculation and no more necessary to be believed in order to our improvement in Moral Offices that the Divine Law natural or positive enjoyns or conducing to the same than are the Hypotheses of the old or new Philosophy But I most commonly apply the word Irr●ligionary to Principles that are reverâ contrary to Religion and Justice and Morality and such as I would therefore dis-robe of the Name of Religion and under this term of Irreligionary not only all the Antimonarchical Principles of the Jesuites and Presbyterians are properly to be reckoned but those Principles of the Papacy that even in the times of our Roman Catholick Ancestors as I said were so injurious to our Princes and their Subjects and which were by them as Vsurpations on the Crown opposed and defied and especially by those of them who were in their tempers most Magnanimous and in this Case the Papal Principles that favoured those Vsurpations on the rights of our Princes might be said to be both Non-Religionary or things beside the matter of Religion and likewise Irreligionary or contrary to Religion as being unjust The Religio Officii as Tully calls the Conscience one hath to do his duty did bind those Princes of the Pope's Religion to impugne his Arbitrary Usurpations on their Realms and in the Case of the meanest Cottager of England the Pope's Excommunication was never allowed good in Westminister-Hall under our Roman Catholick Kings The latter end of the very Reign of Queen Mary was likely to have diverted our English World with the sight of as remarkable a Prize played between the two Swords I mean the Pope's Spiritual and her Temporal one as was ever played on its Stage and when Cardinal Pool her Kindsman who had reconciled our Nation to Rome was so far lost in the Pope's good Graces as that his Legantine Power was abrogated by the Pope and in affront to Pool given to Peito a poor Friar but whose red Hat by Queen Mary's opposition could get no further than Callis and She was so regardless of the Pope's Curses in the Case that his Bulls in favour of his new Legate were not permitted to Arrive here and the designed Legate was enforced to go up and down the Streets of London like a begging Friar without a red Hat. And more need not be here said to express the Principles that Usurp on Monarchs to be Irreligionary When I have in the former part of the Discourse once or twice mentioned the term of Apostates for some turning to the Church of Rome I did there speak Cum vulgo and likewise according to the Style of our Courts Christian which proceeding against some perverted to the Church of Rome impute to them the Crime of Apostacy but having observed in the Progress of this Discourse that that term was seditiously used by the Disciples of Iulian I have reprehended the further calling any men Apostates for the alteration of their judgments in some controvertible points of saith between Papists and Protestants and that may without absurdity be called Tenets of Religion As to the expression of the Extermination of Popery and likewise of Presbytery used in this Discourse sometimes and with allusion to the trite term of the Papacy viz. Exterminium haereticorum I have there in p. 283 sufficiently expressed my abhorrence of the Extermination of Persons and as is there said do only refer to the Extermination of Things

Antiochus or the Primitive Christians did under a Nero Domitian Dioclesian Maximinian or Julian and yet you see no end of this fury c. I would ask any Loyal Roman Catholick if a Clergy that could console such Lachrymists and preach Loyalty to them was not then necessary And I am sure he will say it was for that the Doctrine preached by the Author of that Book appeareth thus in the Contents of the Chapters after the end of that Epistle viz. Regal Power proceeds immediately from the Peoples Election and Donation c. By the Spiritual Power which Christ gave the Pope in his Predecessor St. Peter he may dispose of Temporal Things and even of Kingdoms for the good of the Church and the many Republican and Seditious Assertions in that Book are such that any Asserters thereof would in the judgment of our Loyal Populace be thought to merit what the Iews or Primitive Christians suffered as aforesaid And that no man dares now partly so fear of the Popular displeasure and being thought absurd say that the English Monarchy is otherwise than from God and not from Mens Election just as for fear of the People the chief Priests and Scribes and Elders durst not say that the baptism of Iohn was not from Heaven but of men is most eminently to be attributed to the late Loyal Sermons made expressly of Loyalty by the Divines of the Church of England But that I may draw toward an end of this long INTRODVCTION or PREFACE wherein yet if I have happened to acquaint any Reader with any valuable point of Truth it will be the same thing to him as the payment of a Bill of Exchange in the Portico or in the House I am necessarily to say that by the inadvertence of an Amanuensis employed in writing somewhat of this Discourse for the Press there happened to be several mistakes of words and names and one of them I shall mention here and not trust to its being regarded among the Errata viz. that whereas 't is said in p. 39 that Creswel a Iesuite writ for King Iames his Succession when Parsons writ against it it should have been said that Chricton a Iesuite then did so and so the latter part of the Volume of the Mystery of Iesuitism relates it and any indifferent man would think that Chricton writ not in earnest and that his Book appeared not on the Stage of the World but only to go off it since so necessary a Counterpoyson to Parsons his Book could never yet be heard of in any Library Some little Omissions and Errors about Letters and Pointing easily appearing by their grossness are not put into the Errata and some the Reader will find amended with the Pen. Moreover I am to Apologize for the carelesness of the Style and to acquaint the Reader that the Rule of any ones writing in any thing that is called a Letter being the way of the same Persons speaking I do thereby justify the freedom I have taken in not polishing any Notions or delivering them out with the care employed on curious Pictures and that require twice or thrice sitting and in using that colouring of words and such bold careless Touches as are to be used in the finishing up any piece at once and which the Nature of Discourse necessarily implies and in sometimes using significant expressions in this or the other Language for any thing as I do in my common Conversation with those who understand those Languages and by the same Rule I have exempted my self from the trouble of that nice weighing of things as well as of words that a Professed History or Discourse otherwise then in the way of a Letter would have required and the same excuse may serve for the Style of this Preface If the Date of this Discourse had not at the writing of the first Sheet been there inserted a later one had been assigned it but I thought it not ●●nti on the occasion thereof to have that Sheet reprinted I hope to be able in my Review to gratifie the Readers Curiosity with somewhat more of satisfaction as to the Monastic Revenue and which in p. 92 I mentioned as not adequate to the maintenance of 50000 Regulars by my not considering how plentifully it was supported by Oblations of various kinds and other ways not necessary to be here enumerated In p. 1. I say I think it was St. Austin who said Credo quia impossibile est and have since thought it was Tertullian I care not who said it as long as I did not I have in p. 13 mentioned the Order of Iesuites as invented by the Pope in the year 1540 wherein I had respect to the time of its Confirmation from the Papacy and not of its founding by Ignatius There are other omissions and faults in the Press that the Reader is referred to the Errata for without his consulting which I am not accountable for them I am farther to say that there is one thing in this Preface that I need not apologize for and wherein I have done an Act of common Justice namely in Celebrating the Heroical Vertue and Morality of this present Pope that were signalized as I have mentioned Almighty God can make the Chair of Pestilence convey health to the World and can preserve any Person in it from its mortal Contagion But the truth is I was the more concerned to do the Pope the right I have done because I observed that after that Credit of the Popish Plot began to die that depended on the Credit of the Witnesses several Persons attempted to put new Life into it by their renewed impotent Calumnies cast on the Character of the Pope and as appeared by a bound 8 o printed in the year 1683 called The Devils Patriarch or a full and impartial Account of the Notorious Life of this present Pope of Rome Innocent the 11th c. Written by an EMINENT Pen to revive the remembrance of the a●most forgotten PLOT against the life of his Sacred Majesty and the Protestant Religion What AVTHOR was meant by that EMINENT PEN I know not in the least The Preface to the Reader concludes with the Letters of T. O. The vain Author having throughout his Book ridiculously accused the Pope of immorality and scandal and of being a friend to Indulgences and of favouring the loose Principles of the Iesuites and of contriving the Popish Plot and carrying it on in concert with the Iesuites concludes by saying in p. 133. This Pope had great hopes of re-entry into England by his hopeful Plot hereupon Cottington 's bones were brought to be buried here c. It was high time then for People to be weary of the Martyrocracy when the Plot came to be staruminated by Cottington's bones and the pretended immorality of so great an Example of severe Vertue as this Pope and when the belief of the Testimony against some men as Popish Ruffians was endeavoured to be supported by the Childish Artifice of

fear of us and our obtaining power as are the States of the Vnited Provinces from those of our persuasion in Religion among them We are willing to let you see that the same Basis that shall be your security shall likewise be ours A great part of our number has we fear given too much cause of jealousie to the Kingdom of their affecting pre-eminence therein we are sorry for it and hope it will be so no more I say such Papists as these are the bruised reeds I would not trample on and would make no noise to interrupt their being heard to the effect above mention'd And since what has been done may be and Sir William Temple in his Impartial Observations on the Vnited Provinces of the Netherlands chap. 5. saith of the Roman Catholicks there that tho they are very numerous in the Country among the Pesants and considerable in the Cities yet they seem to be a sound piece of the State and fast jointed in with the rest and have neither given any disturbance to the Government Nor expres'd any inclinations to a Change or to any forreign power either upon the former Wars with Spain or the latter Invasions of the Bishop of Munster 't is I say possible therefore for them to become sound pieces of the state there And if the end of all their shamme Plots be what is usually that of Comedies and Romances plots a Marriage I mean their espousing the true Interest of the Kingdom I for my part shall never forbid the bannes of the Matrimony nor enter any Caveat against the license for it granted by lawful authority provided they give due security as in that case against such a precontract with Rome that may null their contract with us 'T is an old Common Observation That whelps without any care bestowed on them will see at the end of nine days tho born blind and that if they are much tamper'd with by art to be forced to see sooner they are blind for ever and therefore I hope that the forbearance of our Church in this latter Age to tamper with them by disputes or Catechising or Compelling them to be present at the publick worship will with the help of Time and Nature and their experience of their inability by all their shamme Plots to put out our Eyes conduce to the opening of theirs Alas what advantage is it by all their artifices that they can hope both to gain and keep here I mean for any considerable time A trick of art is like a Monster in Nature ill-lookt and short lifed and 't is obvious to every Eye that the higher Scale got up by accident is more ready to pop down again then it was before while it hung in its due poise And while they do by art and contrary to Nature in any Conjuncture hoist up their Interest high in the Air the artificial motion endures not there long to be gazed at and while it is there visible 't is beheld by thousands of vigilant Marksmen who know 't is easier to hit the mark shooting upward then downward We find 't is notorious out of the present Pope 's said Decree of the Second of March last That the Iesuits and other Casuists were Encouragers and Patrons of Calumny by those Principles of theirs he therein Condemns and namely That Probabile est non peccare mortaliter qui imponit falsum crimen alteri ut suam justitiam honorem defendat si hoc non sit probabile vix ulla erit opinio probabilis in Theologia i. e. It is probable that he doth not Sin Mortally who fastens a false Crime on another that he may defend his own Iustice and Honour and if this is not probable there is scarce any Opinion probable in Divinity The Iesuits have by this Opinion given us the alarm that they make Calumny not contrary to the Law of God but only beside it for that is the Popish account of a Venial Sin and moreover that it is a small and very pardonable Offence against God or our Neighbour and no more than an Idle word and that it Robs not the Soul of life and that it may be remitted without hearty Pennance and Contrition and only with the Sacraments Holy Water and the like these being the Popish Received Doctrines of the Nature of Venial Sin. And thus they may be false Imputations and Testimonies rob the Bodies of Protestants of life without bereaving their own Souls thereof and this is own'd by them as a first Rate probable Opinion in that Great Science call'd Divinity that Great first Rate of all Sciences as relating to the honour of God but most certainly we have very great Reason to pity the Persons of those who have such low and groveling and ridiculous Conceptions of the Supreme Being as to think to add any thing to the brightness of his Perfection by that Sacrifice with whose smoke they endeavour to blind the eyes of some of their Brethren while they are with its flames consuming the Bodies of others and to think to tickle him with the straw of Praise while they rob Men and that the using of Fraud can be worthy of God which is scorn'd not only by Gentlemen but even generous Beasts it being proper to Foxes and not to Lions to practise it and that tho the Dice of the Gods always fall luckily according to the old Adage that false ones are to be used for their Honour or that any one is to be a falsarius for the Glory of the true God and that since the Roman Heathens thought it Essential to the Justice of their Laws and the honour of Human Nature to term him a falsarius who but conceal'd Truth in the Case of Men it can be worthy of the Divine Nature to encourage false asseverations in Ordine ad Deum and that it can be any Honour to infinit Wisdom to out-wit silly Mortals or to infinit Goodness to set it self off by the putative or real faults of any one and that since as the Philosopher said long ago 't is the greatest Scandal to a Governor imaginable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay snares for those that he Governs to think that the Great Governor of the World can have honour from the laying of Nets and Springes by Man Catchers In fine to think that after the Divine Compassion to Men had under the Mosaic Dispensation so long signaliz'd it self against Idolatry because 't was a Cheat and for that an Idol is nothing it can be consistent with the Divine goodness now under the Oeconomy of the Gospel of which the Restoring of Humane Nature was the Great intent to encourage inhumane Arts and Artifices to make it degenerate to the old Cheat of Idolatry again and which was the worst extremity of it the immolation of Men under the pretext of Religion a Cheat of Idolatry that the Blessed Iesus design'd by the offring of himself to exterminate out of the World as an unnecessary thing and