in the questions of Vertue and Vice But if it be not safe to follow it and that this does not make an opinion probable or the practise safe Who says so Does the Church No Does Dr. Cajus or Dr. Sempronius say so Yes But these are not safe to follow for they are but private Doctors Or if it be safe to follow them though they be no more and the opinion no more but probable then I may take the other side and choose which I will and do what I list in most cases and yet be safe by the Doctrine of the Roman Casuists which is the great line and general measure of most mens lives and that is it which we complain of And we have reason for they suffer their Casuists to determine all cases severely and gently strictly and loosly that so they may entertain all spirits and please all dispositions and govern them by their own inclinations and as they list to be governed by what may please them not by that which profits them that none may go away scandaliz'd or griev'd from their penitential chairs But upon this account it is a sad reckoning which can be made concerning souls in the Church of Rome Suppose one great Doctor amongst them as many of them do shall say it is lawful to kill a King whom the Pope declares Heretick By the Doctrine of probability here is his warranty And though the Church do not declare that Doctrine that is the Church doth not make it certain in Speculation yet it may be safely done in practise Here is enough to give peace of conscience to him that does it Nay if the contrary be more safe yet if the other be but probable by reason or Authority you may do the less safe and refuse what is more For that also is the opinion of some grave Doctors If one Doctor says it is safe to swear a thing as of our knowledge which we do not know but believe it is so it is therefore probable that it is lawful to swear it because a grave Doctor says it then it is safe enough to do so And upon this account who could find fault with Pope Constantine the IV. who when he was accus'd in the Lateran Council for holding the See Apostolick when he was not in Orders justified himself by the example of Sergius Bishop of Ravenna and Stephen Bishop of Naples Here was exemplum bonorum honest men had done so before him and therefore he was innocent When it is observ'd by Cardinal Campegius and Albertus Pighius did teach That a Priest lives more holily and chastely that keeps a Concubine than he that hath a married wife and then shall find in the Popes Law That a Priest is not to be removed for fornication who will not or may not practically conclude that since by the Law of God marriage is holy and yet to some men fornication is more lawful and does not make a Priest irregular that therefore to keep a Concubine is very lawful especially since abstracting from the consideration of a mans being in Orders or not fornication it self is probably no sin at all For so says Durandus Simple fornication of it self is not a deadly sin according to the Natural Law and excluding all positive Law and Martinus de Magistris says to believe simple fornication to be no deadly sin is not heretical because the testimonies of Scripture are not express These are grave Doctors and therefore the opinion is probable and the practise safe When the good people of the Church of Rome hear it read That P. Clement the VIII in the Index of Prohibited books says That the Bible published in vulgar Tongues ought not to be read and retain'd no not so much as a compend of the History of the Bible and Bellarmine says That it is not necessary to salvation to believe that there are any Scriptures at all written and that Cardinal Hosius saith Perhaps it had been better for the Church if no Scriptures had been written They cannot but say that this Doctrine is probable and think themselves safe when they walk without the light of Gods Word and relie wholly upon the Pope or their Priest in what he is pleas'd to tell them and that they are no way oblig'd to keep that Commandment of Christ Search the Scriptures Cardinal Tolet says That if a Nobleman be set upon and may escape by going away he is not tied to it but may kill him that intends to strike him with a stick That if a man be in a great passion and so transported that he considers not what he says if in that case he does blaspheme he does not always sin That if a man be beastly drunk and then commit fornication that fornication is no sin That if a man desires carnal pollution that he may be eas'd of his carnal temptations or for his health it were no sin That it is lawfull for a man to expose his bastards to the Hospital to conceal his own shame He says it out of Soto and he from Thomas Aquinas That if the times be hard or the Iudge unequal a man that cannot sell his wine at a due price may lawfully make his measures less than is appointed or mingle water with his wine and sell it for pure so he do not lie and yet if he does it is no mortal sin nor obliges him to restitution Emanuel Sà affirms That if a man lie with his intended wife before Marriage it is no sin or a light one nay quinetiam expedit si multum illa differatur it is good to do so if the benediction or publication of Marriage be much deferr'd That Infants in their cradles may be made Priests is the common opinion of Divines and Canonists saith Tolet and that in their Cradles they can be made Bishops said the Archdeacon and the Provost and though some say the contrary yet the other is the more true saith the Cardinal Vasques saith That not onely an Image of God but any creature in the world reasonable or unreasonable may without danger be worshipped together with God as his Image That we ought to adore the Reliques of Saints though under the form of Worms and that it is no sin to worship a Ray of Light in which the Devil is invested if a man supposes him to be Christ And in the same manner if he supposes it to be a piece of a Saint which is not he shall not want the merit of his Devotion And to conclude Pope Celestine the III. as Alphonsus à Castro reports himself to have seen a Decretal of his to that purpose affirmed That if one of the Married Couple fell into Heresie the Marriage is dissolved and that the other may marry another and the Marriage is nefarious and they are Irritae Nuptiae the Espousals are void if a Catholick and a Heretick marry together
God who will not be worshipped by an Image we say that besides all this This whole Doctrine and practise is an innovation in the Christian Church not practis'd not endured in the primitive ages but expresly condemned by them and this is our present undertaking to evince The first notice we find of Images brought into Christian Religion was by Simon Magus indeed that was very Ancient but very heretical and abominable but that he brought some in to be worshipped we find in Theodoret and S. Austin S. Irenaeus tells That the Gnosticks or Carpocrations did make images and said that the form of Christ as he was in the flesh was made by Pilate and these Images they worshipped as did the Gentiles These things they did but against these things the Christians did zealously and piously declare We have no Image in the world said S. Clemens of Alexandria It is apparently forbidden to us to exercise that deceitful art For it is written Thou shalt not make any similitude of any thing in Heaven above c. And Origen wrote a just Treatise against Celsus in which he not onely affirms That Christians did not make or use Images in Religion but that they ought not and were by God forbidden to do so To the same purpose also Lactantius discourses to the Emperor and confutes the pretences and little answers of the Heathen in that manner that he leaves no pretence for Christians under another cover to introduce the like abomination We are not ignorant that those who were converted from Gentilism and those who lov'd to imitate the customs of the Roman Princes and people did soon introduce the Historical use of Images and according to the manner of the world did think it honourable to depict or make Images of those whom they had in great esteem and that this being done by an esteem relying on Religion did by the weakness of men and the importunity of the Tempter quickly pass into inconvenience and superstition yet even in the time of Iulian the Emperor S. Cyril denies that the Christians did give veneration and worship to the Image even of the Cross it self which was one of the earliest temptations and S. Epiphanius it is a known story tells that when in the village of Bethel he saw a cloth picture as it were of Christ or some Saint in the Church against the Authority of Scripture He cut it in pieces and advis'd that some poor man should be buried in it affirming that such Pictures are against Religion and unworthy of the Church of Christ. The Epistle was translated into Latine by S. Hierome by which we may guess at his opinion in the question The Council of Eliberis is very ancient and of great fame in which iâ— is expresly forbidden that what is worshipped should be depicted on the walls and that therefore Pictures ought not to be in Churches S. Austin complaining that he knew oâ— many in the Church who were Worshippers of Pictures calls them Superstitious and addes that the Church condemns such customs and strives to correct them and S. Gregory writing to Serenus Bishop of Massilia says he would not have had him to break the Pictures and Images which were there set for an historical use but commends him for prohibiting any one to worship them and enjoyns him still to forbid it But Superstition by degrees creeping in the Worship of Images was decreed in the seventh Synod or the second Nicene But the decrees of this Synod being by Pope Adrian sent to Charls the Great he convocated a Synod of German and French Bishops at Francfurt who discussed the Acts pass'd at Nice and condemn'd them And the Acts of this Synod although they were diligently suppressed by the Popes arts yet Eginardus Hincmarus Aventinus Blondus Adon Aymonius â—and Regino famons Historians tell us That the Bishops of Francfurt condemn'd the Synod of Nice and commanded it should not be called a General Council and published a Book under the name of the Emperor confuting that unchristian Assembly and not long since this Bookâ— and the Acts of Francfurt â— were published by Bishop Tillius by which not onely the infinite fraud of the Roman Doctors is discover'd but the worship of Images is declar'd against and condemned A while after this Ludovicus the son of Charlemain sent Claudius a famous Preacher to Taurinum in Italy where he preach'd against the worshipping of Images and wrote an excellent book to that purpose Against this book Ionas Bishop of Orleans after the death of Ludovicus and Claudius did write In which he yet durst not assert the worship of them but confuted it out of Origen whose words he thus cites Images are neither to be esteemed by inward affection nor worshipped with outward shew and out of Lactantius these Nothing is to be worshipped that is seen with mortal eyes Let us adore let us worship nothing but the name alone of our onely Parent who is to be sought for in the Regions above not here below And to the same purpose he also alleges excellent words out of Fulgentius and S. Hierom and though he would have Images retain'd and therefore was angry at Claudius who caus'd them to be taken down yet he himself expresly affirms that they ought not to be worshipped and withall adds that though they kept the Images in their Churches for history and ornament yet that in France the worshipping of them was had in great detestation And though it is not to be denied but that in the sequel of Ionas his book he does something prevaricate in this question yet it is evident that in France this Doctrine was not accounted Catholick for almost nine hundred years after Christ and in Germany it was condemned for almost MCC years as we find in Nicetas We are not unskill'd in the devices of the Roman Writers and with how much artifice they would excuse this whole matter and palliate the crime imputed to them and elude the Scriptures expresly condemning this Superstition But we know also that the arts of Sophistry are not the ways of Salvation And therefore we exhort our people to follow the plain words of Scripture and the express Law of God in the second Commandment and add also the exhortation of S. Iohn Little children keep your selves from Idols To conclude it is impossible but that it must be confessed that the worship of Images was a thing unknown to the primitive Church in the purest times of which they would not allow the making of them as amongst divers others appears in the Writings of Clemens Alexandrinus Tertullian and Origen Sect. IX AS an Appendage to this we greatly reprove the custom of the Church of Rome in picturing God the Father and the most holy and undivided Trinity which besides that iâ— ministers infinite scandal to all sober minded men and gives the new Arrians in Polonia and Antitrinitarians great and ridiculous entertainment
Non magna loquimur sed bivimus Nihil opinionis Gratia omnia Conscentiae faciam A Dissuasive FROM POPERY By JEREMY Lord Bishop of Down The third Edition revised and corrected by the Author LONDON Printed by I. G. for Rich. Royston Bookseller to the King 's most Excellent Majesty MDCLXIV THE PREFACE TO THE READER WHen a Roman Gentleman had to please himself written a book in Greek and presented it to Cato he desir'd him to pardon the faults of his Expressions since he wrote in Greek which was a Tongue in which he was not perfect Master Cato told him he had better then to have let it alone and written in Latin by how much it is better not to commit a fault than to make apologies For if the thing be good it needs not to be excus'd if it be not good a crude apologie will do nothing but confess the fault but never makes amends I therefore make this Address to all who will concern themselves in reading this book not to ask their pardon for my fault in doing of it I know of none for if I had known them I would have mended them before the Publication and yet though I know not any I do not question but much fault will be found by too many I wish I have given them no cause for their so doing But I do not onely mean it in the particular Periods where every man that is not a Son of the Church of England or Ireland will at least do as Apollonius did to the Apparition that affrighted his company on the mountain Caucasus he will revile and persecute me with evil words but I mean it in the whole Design and men will reasonably or capritiously ask Why any more Controversies Why this over again Why against the Papists against whom so very many are already exasperated that they cry out fiercely of Persecution And why can they not be suffered to enjoy their share of peace which hath returned in the hands of His Sacred Majesty at his blessed Restauration For as much of this as concerns my self I make no excuse but give my reasons and hope to justifie this procedure with that modesty which David us'd to his angry brother saying What have I now done is there not a cause The cause is this The Reverend Fathers my Lords the Bishops of Ireland in their circumspection and watchfulness over their Flocks having espied grievous Wolves to have entered in some with Sheeps-clothing and some without some secret enemies and some open at first endeavour'd to give check to those enemies which had put fire into the bed-straw and though God hath very much prosper'd their labours yet they have work enough to do and will have till God shall call them home to the land of peace and unity But it was soon remembred that when King James of blessed memory had discerned the spirits of the English Non-conformists and found them peevish and factious unreasonable and imperious not onely unable to govern but as inconsistent with the Government as greedy to snatch at it for themselves resolved to take off their disguise and put a difference between Conscience and Faction and to bring them to the measures and rules of Laws and to this the Council and all wise men were consenting because by the Kings great wisdom and the conduct of the whole Conference and Inquiry men saw there was reason on the Kings side and necessity on all sides But the Gun-powder Treason breaking out a new Zele was enkindled against the Papists and it shin'd so greatly that the Non-conformists escap'd by the light of it and quickly grew warm by the heat of that flame to which they added no small increase by their Declamations and other acts of insinuation insomuch that they being neglected multiply'd untill they got power enough to do all those mischiefs which we have seen and felt This being remembred and spoken of it was soon observ'd that the Tables onely were now turn'd and that now the publick zele and watchfulness against those men and those persuasions which so lately have afflicted us might give to the Emissaries of the Church of Rome leisure and opportunity to grow into numbers and strength to debauch many Souls and to unhinge the safety and peace of the Kingdom In Ireland we saw too much of it done and found the mischief growing too fast and the most intolerable inconveniencies but too justly apprehended as near and imminent We had reason at least to cry Fire when it flamed through our very Roofs and to interpose with all care and diligence when Religion and the eternal Interest of Souls was at stake as knowing we should be greatly unfit to appear and account to the great Bishop and Shepherd of Souls if we had suffer'd the enemies to sow tares in our fields we standing and looking on It was therefore consider'd how we might best serve God and rescue our charges from their danger and it was concluded presently to run to arms I mean to the weapons of our warfare to the armour of the Spirit to the works of our calling and to tell the people of their peril to warn them of the enemy and to lead them in the ways of truth and peace and holiness that if they would be admonished they might be safe if they would not they should be without excuse because they could not say but the Prophets have been amongst them But then it was next enquired who should minister in this affair and put in order all those things which they had to give in charge It was easie to chuse many but hard to chuse one there were many fit to succeed in the vacant Apostleship and though Barsabas the Just was by all the Church nam'd as a fit and worthy man yet the lot fell upon Matthias and that was my case it fell to me to be their Amanuensis when persons most worthy were more readily excus'd and in this my Lords the Bishops had reason that according to S. Pauls rule If there be judgments or controversies amongst us they should be imploy'd who are least esteem'd in the Church and upon this account I had nothing left me but Obedience though I confess that I found regret in the nature of the imployment for I love not to be as S. Paul calls it one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disputers of this world For I suppose skill in Controversies as they are now us'd to be the worst part of Learning and time is the worst spent in them and men the least benefited by them that is when the Questions are curious and impertinent intricate and inexplicable not to make men better but to make a Sect. But when the Propositions disputed are of the foundation of Faith or lead to good life or naturally do good to single persons or publick societies then they are part of the depositum of Christianity of the Analogy of faith and for this we are by the Apostle commanded to contend
into the body of Christ Whether a Church mouse does eat her Maker Whether a man by eating the consecrated symbols does break his fast For if it be not bread and wine he does not and if it be Christs body and bloud naturally and properly it is not bread and wine Whether it may be said the Priest is in some sense the Creator of God himself Whether his power be greater than the power of Angels and Archangels For that it is so is expresly affirmed by Cassenaeus Whether as a Bohemian Priest said that a Priest before he say his first Mass be the Son of God but afterward he is the Father of God and the Creator of his body But against this blasphemy a book was written by Iohn Huss about the time of the Council of Constance But these things are too bad and therefore we love not to rake in so filthy chanels but give onely a general warning to all our Charges to take heed of such persons who from the proper consequences of their Articles grow too bold and extravagant and of such doctrines from whence these and many other evil Propositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently do issue As the tree is such must be the fruit But we hope it may be sufficient to say That what the Church of Rome teaches of Transubstantiation is absolutely impossible and implies contradictions very many to the belief of which no faith can oblige us and no reason can endure For Christs body being in heaven glorious spiritual and impassible cannot be broken And since by the Roman doctrine nothing is broken but that which cannot be broken that is the colour the taste and other accidents of the elements yet if they could be broken since the accidents of bread and wine are not the substance of Christs body and bloud it is certain that on the Altar Christs body naturally and properly cannot be broken And since they say that every consecrated Wafer is Christs whole body and yet this Wafer is not that Wafer therefore either this or that is not Christs body or else Christ hath two bodies for there are two Wafers But when Christ instituted the Sacrament and said This is my body which is broken because at that time Christs body was not broken naturally and properly the very words of Institution do force us to understand the Sacrament in a sense not natural but spiritual that is truly sacramental And all this is besides the plain demonstrations of sense which tells us it is bread and it is wine naturally as much after as before consecration And after all the natural sense is such as our blessed Saviour reprov'd in the men of Capernaum and called them to a spiritual understanding the natural sense being not onely unreasonable and impossible but also to no purpose of the spirit or any ways perfective of the soul as hath been clearly demonstrated by many learned men against the fond hypothesis of the Church of Rome in this Article Sect. VI. OUr next instance of the novelty of the Roman Religion in their Articles of division from us is that of the half Communion For they deprive the people of the chalice and dismember the institution of Christ and praevaricate his express law in this particular and recede from the practise of the Apostles and though they confess it was the practise of the primitive Church yet they lay it aside and curse all them that say they do amiss in it that is they curse them who follow Christ and his Apostles and his Church while themselves deny to follow them Now for this we need no other testimony but their own words in the Council of Constance Whereas in certain parts of the world some temerariously presume to affirm that the Christian people ought to receive the Sacrament of the Eucharist under both kinds of bread and wine and do every where communicate the Laity not onely in bread but in wine also Hence it is that the Council decrees and defines against this error that although Christ instituted after supper and administred this venerable Sacrament under both kinds of bread aud wine yet this notwithstanding And although in the primitive Church this Sacrament was receiv'd of the faithful under both kinds Here is the acknowledgment both of Christs institution in both kinds and Christs ministring it in both kinds and the practise of the primitive Church to give it in both kinds yet the conclusion from these premises is We command under the pain of Excommunication that no Priest communicate the people under both kinds of bread and wine The opposition is plain Christs Testament ordains it The Church of Rome forbids it It was the primitive custom to obey Christ in this a later custom is by the Church of Rome introduc'd to the contrary To say that the first practise and institution is necessary to be followed is called Heretical to refuse the later subintroduc'd custom incurrs the sentence of Excommunication and this they have pass'd not onely into a law but into an Article of Faith and if this be not teaching for doctrines the commandments of men and worshipping God in vain with mens traditions then there is and there was and there can be no such thing in the world So that now the question is not whether this doctrine and practise be an INNOVATION but whether it be not better it should be so Whether it be not better to drink new wine than old Whether it be not better to obey man than Christ who is God blessed for ever Whether a late custom be not to be preferr'd before the ancient a custom dissonant from the institution of Christ before that which is wholly consonant to what Christ did and taught This is such a bold affirmative of the Church of Rome that nothing can suffice to rescue us from an amazement in the consideration of it especially since although the Institution it self being the onely warranty and authority for what we do is of it self our rule and precept according to that of the Lawyer Institutiones sunt praeceptiones quibus instituuntur docentur homines yet besides this Christ added preceptive words Drink ye all of this he spake it to all that receiv'd who then also represented all them who for ever after were to remember Christs death But concerning the doctrine of Antiquity in this point although the Council of Constance confess the Question yet since that time they have taken on them a new confidence and affirm that the half Communion was always more or less the practise of the most Ancient times We therefore think it fit to produce testimonies concurrent with the saying of the Council of Constance such as are irrefragable and of persons beyond exception Cassander affirms That in the Latine Church for aboue a thousand years the body of Christ and the blood of Christ were separately giuen◠the body apart and the blood apart after the consecration
exposiag that sacred Mystery to derision and scandalous contempt It is also which at present we have undertaken particularly to remark against the doctrine and practise of the primitive Catholick Church S. Clemens of Alexandria says that in the Discipline of Moses God was not to be represented in the shape of a Man or of any other thing and that Christians understood themselves to be bound by the same Law we find it expresly taught by Origen Tertullian Eusebius Athanasius S. Hierom S. Austin Theodoret Damascen and the Synod of Constantinople as it is reported in the 6. Action of the second Nicene Council And certainly if there were not a strange spirit of contradiction or superstition or deflexion from the Christian Rule greatly prevailing in the Ch. of Rome it were impossible that this practise should be so countenanc'd by them and defended so to no purpose with so much scandal and against the natural reason of mankind and the very Law of Nature it self For the Heathens were sufficiently by the light of Nature taught to abominate all Pictures or Images of God Sed nulla effigies simulacraque nulla Deorum Majestate locum sacro implevere timore They in their earliest ages had no Pictures no Images of their Gods Their Temples were filled with majesty and a sacred fear and the reason is given by Macrobius Antiquity made no Image viz. of God because the supreme God and the mind that is born of him that is his Son the eternal Word as it is beyond the Soul so it is above Nature and therefore it is not lawful that Figments should come thither Nicephorus Callistus relating the heresie of the Armenians and Iacobites says they made Images of the Father Son and Holy Ghost quod perquam absurdum est Nothing is more absurd than to make Pictures or Images of the Persons of the holy and adorable Trinity And yet they do this in the Church of Rome For in the windows of their Churches even in Conntrey-villages where the danger cannot be denied to be great and the scandal insupportable nay in their books of Devotion in their very Mass-books and Breviaries in their Portuises and Manuals they picture the holy Trinity with three noses and four eyes and three faces in a knot to the great dishonour of God and scandal of Christianity it self We add no more for the case is too evidently bad but reprove the error with the words of their own Polydore Virgil Since the world began never was any thing more foolish than to picture God who is present everywhere Sect. X. THe last Instance of Innovations introducâ—d in Doctrine and Practise by the Church of Rome that we shall represent is that of the Popes Universal Bishoprick That is not onely that he is Bishop of Bishops superiour to all and every one but that his Bishoprick is a Pleniâ—ude of Power and as for other Bishops of his fulness they all receive a part of the Ministery and sollicitude and not onely so but that he onely is a Bishop by immediate Divine Dispensation and others receive from him whatsoever they have For to this height many of them are come at last Which Doctrine although as it is in sins where the carnal are most full of reproch but the spiritual are of greatest malignity so it happens in this Article For though it be not so scandalous as their Idolatry so ridiculous as their Superstitions so unreasonable as their Doctrine of Transubstantiation so easily reprov'd as their Half Communion and Service in an unknown Tongue yet it is of as dangerous and evil effect and as false and as certainly an Innovation as any thing in their whole Conjugation of Erroursâ— When Christ founded his Church he left it in the hands of his Apostles without any prerogative given to one or eminency above the rest save onely of priority and orderly precedency which of it self was natural necessary and incident The Apostles govern'd all their Authority was the sanction and their Decrees and Writings were the Laws of the Church They exercis'd a common jurisdiction and divided it according to the needs and emergencies and circumstances of the Church In the Council of Ierusalem S. Peter gave not the decisive sentence but S. Iames who was the Bishop of that See Christ sent all his Apostles as his Father sent him and therefore he gave to every one of them the whole power which he left behind and to the Bishops congregated at Miletum S. Paul gave them caution to take care of the whole flock of God and affirms to them all that the Holy Ghost had made them Bishops and in the whole New Testament there is no act or sign of superiority or that one Apostle exercised power over another but to them whom Christ sent he in common intrusted the Church of God according to that excellent saying of S. Cyprian The other Apostles are the same that S. Peter was endowed with an equal fellowship of honour and power and they are all shephards and the flock is one and therefore it ought to be â—ed by all the Apostles with unanimous consent This unity and identity of power without question and interruption did continue and descend to Bishops in the primitive Church in which it was a known doctrine that the Bishops were successors of the Apostles and what was not in the beginning could not be in the descent unless it were innovated and introduc'd by a new authority Christ gave ordinary power to none but the Apostles and the power being to continue for ever in the Church it was to be succeeded to and by the same authority even of Christ it descended to them who were their successors that is to the Bishops as all antiquity does consent and teach Not S. Peter alone but every Apostle and therefore every one who succeeds them in their ordinary power may and must remember the words of S. Paul We are Embassadors or Legates for Christ Christs Vicars not the Popes Delegates and so all the Apostles are called in the Preface of the Mass quos oper is tui Vicarios eidem contulisti praeesse Pastores they are Pastors of the Flock and Vicars of Christ and so also they are in express terms called by S. Ambrose and therefore it is a strange usurpation that the Pope arrogates that to himself by Impropriation which is common to him with all the Bishops of Christendome The consequent of this is that by the law of Christ one Bishop is not superior to another Christ gave the power to all alike he made no Head of the Bishops he gave to none a supremacy of power or universality of jurisdiction But this the Pope hath long challenged and to bring his purposes to pass hath for these Six hundred years by-gone invaded the rights of Bishops and delegated matters of order and jurisdiction to Monks and Friers insomuch that the power
of Bishops was greatly diminished at the erecting of the Cluniac and Cistercian Monks about the year ML but about the year MCC it was almost swallowed up by privileges granted to the Begging Friers and there kept by the power of the Pope which power got one great step more above the Bishops when they got it declared that the Pope is above a Coâ—ncil of Bisâ—ops and at last it was turn'd into a new doctrine by Cajetane who for his prosperous invention was made a Cardinal that all the whole Apostolick or Episcopal power is radical and inherent in the Pope in whom is the fulness of the Ecclesiastical authority and that Bishops receive their portion of it from him and this was first boldly maintain'd in the Council of Trent by the Jesuits and it is now the opinion of their Order but it is also that which the Pope challenges in practise when he pretends to a power over all Bishops and that this power is deriv'd to him from Christ when he calls himself the Universal Bishop and the Vicarial Head of the Church the Churches Monarch he from whom all Ecclesiastical Authority is derived to whose sentence in things Divine every Christian under pain of damnation is bound to be subject Now this is it which as it is productive of infinite mischiefs so it is an Innovation and an absolute deflexion from the primitive Catholick Doctrine and yet is the great ground-work and foundation of their Church This we shall represent in these following testimonies Pope Eleutherius in an Epistle to the Bishops of France says that Christ committed the Universal Church to the Bishops and S. Ambrose says that the Bishop holdeth the place of Christ and is his substituteâ— But famous are the words of S. Cyprian The Church of Christ is one through the whole world divided by him into many members and the Bishoprick is but one diffused in the agreeing plurality of many Bispops And again To every Pastor a portion of the flock is given which let every one of them rule and govern By which words it is evident that the primitive Church understood no Prelation of one and Subordination of another commanded by Christ or by virtue of their Ordination but onely what was for orders sake introduc'd by Princes and consent of Prelates And it was to this purpose very full which was said by Pope Symmachus As it is in the holy Trinity whose power is one and undivided or to use the expression in the Athanasian Creed none is before or after other none is greater or less than another so there is one Bishoprick amongst divers Bishops and therefore why should the Canons of the ancient Bishops be violated by their Successors Now these words being spoken against the invasion of the rights of the Church of Arles by Anastasius and the question being in the exercise of Jurisdiction and about the institution of Bishops does fully declare that the Bishops of Rome had no superiority by the laws of Christ over any Bishop in the Catholick Church and that his Bishoprick gave no more power to him than Christ gave to the Bishop of the smallest Diocese And therefore all the Church of God whenever they reckoned the several orders and degrees of Ministery in the Catholick Church reckon the Bishop as the last and supreme beyond whom there is no spiritual power but in Christ. For as the whole Hierarchy ends in Iesus so does every particular one in its own Bishop Beyond the Bishop there is no step till you rest in the great Shepherd and Bishop of souls Under him every Bishop is supreme in spirituals and in all power which to any Bishop is given by Christ. S. Ignatius therefore exhorts that all should obey their Bishop and the Bishop obey Christ as Christ obeyed his Father There are no other intermedial degrees of Divine institution But as Origen teaches The Apostles and they who after them are ordainâ—d by God that is the Bishops have the supreme place in the Church and the Prophets have the second place The same also is taught by P. Gelasius by S. Hierom and Fulgentius and indeed by all the Fathers who spake any thing in this matter Insomuch that when Bellarmine is in this question press'd out of the book of Nilus by the Authority of the Fathers standing against him he answers Papam Patres non habere in Ecclesiâ sed Filios omnes The Pope acknowledges no Fathers in the Church for they are all his Sons Now although we suppose this to be greatly sufficient to declare the Doctrine of the primitive Catholick Church concerning the equality of power in all Bishops by Divine right yet the Fathers have also expresly declared themselves that one Bishop is not superiour to another and ought not to judge another or force another to obedience They are the words of S. Cyprian to a Council of Bishops None of us makes himself a Bishop of Bishops or by tyrannical power drives his collegues to a necessity of obedience since every Bishop according to the license of his own liberty and power hath his own choice and cannot be judged by another nor yet himself judge another but let us all expect the judgment of our L. Iesus Christ who onely and alone hath the power of setting us in the Government of his Church and judging of what we do This wasâ—spoken and intended against P. Stephen who did then begin dominari in clero to lord it over Gods heritage and to excommunicate his brethren as Demetrius did in the time of the Apostles themselves but they both found their reprovers Demetrius was chastised by S. Iohn for this usurpation and Stephen by S. Cyprian and this also was approv'd by S. Austin We conclude this particular with the words of S. Gregory Bishop of Rome who because the Patriarch of Constantinople called himself Universal Bishop said It was a proud title prophane sacrilegious and Antichristian and therefore he little thought that his successors in the same See should so fiercely challenge that Antichristian title much less did the then Bishop of Rome in those ages challenge it as their own peculiar for they had no mind to be or to be esteemed Antichristian Romano pontifici oblatum est sed nullus unquam eorum hoc singularitatis nomen assump sit His predecessors it seems had been tempted with an offer of that title but none of them ever assumed that name of singularity as being against the law of the Gospel and the Canons of the Church Now this being a matter of which Christ spake not one word to Saint Peter if it be a matter of faith and salvation as it is now pretended it is not imaginable he would have been so perfectly silent But though he was silent of any intention to do this yet S. Pauâ— was not silent that Christ did otherwise for he hath set in his Church primùm Apostolos
not taken away by the Sacrament of Penance But this is not the onely snare in which they have inextricably entangled themselves but be it as they please for this whatever it was it was since enlarged by Sixtus IV. and Sixtus V. to all that shall wear S. Francis Cord. The saying a few Pater nosters and Ave's before a privileg'd Altar can in innumerable places procure vast portions of this Treasure and to deliver a soul out of Purgatory whom they list is promised to many upon easie terms even to the saying of their Beads over with an appendent Medal of the Popes benediction Every Priest at his third or fourth Mass is â—s sure as may be to deliver the souls of his parents And a thousand more such stories as these are to be seen every where and every day Once for all There was a book printed at Paris by Francis Regnaultâ— A. D. 1536. May 25. called The hours of the most blessed Virgin Mary according to the use of Sarum in which for the saying three short prayers written in Rome in a place called The Chapel of the holy Cross of seven Romans are promised fourscore and ten thousand years of pardon of deadly sin Now the meaning of these things is very plain By these devices they serve themselves and they do not serve God They serve themselves by this Doctrine For they teach that whaâ— Penance is ordinarily imposed doeâ— not take away all the punishment thâ—â— is due for they do not impose whâ—â— was anciently enjoyn'd by the Peniteâ—tial Canons but some little thing iâ—stead of it and it may be that whaâ— was anciently enjoyned by the Peniteâ—tial Canons is not so much as Goâ— will exact for they suppose that 〈◊〉 will forgive nothing but the guilt aâ—â— the eternity but he will exact all thâ—â— can be demanded on this side Hell 〈◊〉 to the last farthing he must be 〈◊〉 some way or other even when the 〈◊〉 is taken away but therefore to prevent any failing that way they have given Indulgences enough to take off what was due by the old Canons and what may be due by the severity of God and if these fail they may have recourse to the Priests and they by their Masses can make supply so that their Disciples are well and the want of ancient Discipline shall do them no hurt But then how little they serve Gods end by treating the sinner so gently will be very evident For by this means they have found out a way that though it may be God will be more severe than the old Penitential Canons and although these Canons were much more severe than men are now willing to suffer yet neither for the one or the other shall they need to be troubled they have found out an easier way to go to Heaven than so An Indulgence will be no great charge but that will â—ake off all the supernumerary Penanâ—es which ought to have been impoâ—ed by the ancient Discipline of the Church and may be required by God A little alms to a Priest a small oblation to a Church a pilgrimage to the image or reliques of a Saint wearing S. Francis Cord saying over the Beads with an hallowed Appendent entering into a Fraternity praying at a privileg'd Altar leaving a Legacy for a Soul-Mass visiting a privileg'd Cemetery and twenty other devices will secure the sinner from suffering punishment here or hereafter more than his friendly Priest is pleased gently to impose To them that ask what should any one need to get so many hundred thousand years of pardon as are ready to be had upon very easie terms They answer as before That whereas it may be for Perjury the ancient Canons enjoyned Penance all their life that will be supposed to be twenty or forty years or suppose an hundred if the man have been perjur'd a thousand times and committed adultery so often and done innumerable other sins for every one of which he deserves to suffer forty years penance and how much more in the account of God he deserves he knows not if he be attrite and confess'd so that the guilt is taken away yet as much temporal punishment remains due as is not paid here but the Indulgences of the Church will take off so much as it comes to even of all that would be suffer'd in Purgatory Now it is true that Purgatory at least as is believ'd cannot last a hundred thousand years but yet God may by the acerbity of the flames in twenty years equal the Canonical Penances of twenty thousand years to prevent which these Indulgences of so many thousand years are devised A wise and thrifty Invention sure and well contriv'd and rightly applotted according to every mans need and according as they suspect his Bill shall amount to This strange Invention as strange as it is will be own'd for this is the account of it which we find in Bellarmine and although Gerson and Dominiâ—us à Soto are asham'd of these prodigious Indulgences and suppose that the Popes Quaestuaries did procure them yet it must not be so disown'd truth is truth and it is notoriously so and therefore a reason must be found out for it and this is it which we have accounted But the use we make of it is this That since they have declar'd that when sins are pardon'd so easily yet the punishment remains so very great and that so much must be suffered here or in Purgatory it is strange that they should not onely in effect pretend to shew more mercy than God does or the primitive Church did but that they should directly lay aside the primitive Discipline and while they declaim against their Adversaries for saying they are not necessary yet at the same time they should devise tricks to take them quite away so that neither Penances shall much smart here nor Purgatory which is a device to make men be Mulata's as the Spaniard calls half Christians a device to make a man go to Heaven and to Hell too shall not torment them hereafter However it be yet things are so ordered that the noise of Penances need not trouble the greatest Criminal unless he be so unfortunate as to live in no Countrey and near no Church and without Priest or friend or money or notice of any thing that is so loudly talk'd of in Christendom If he be he hath no help but one he must live a holy and a severe life which is the only great calamity which they are commanded to suffer in the Church of England but if he be not the case is plain he may by these Doctrines take his ease Sect. IV. WE doubt not but they who understand the proper sequel of these things will not wonder that the Church of Rome should have a numerous company of Proâ—elytes made up of such as the beginnings of Davids Army were But that we may undeceive them also for to their souls we intend charity and relief by this Address we
an abomination God first is intreated for our selves and when we are more excellent persons admits us to intercede and we shall prevail for others but that a wicked person who is under actual guilt and oblig'd himself to suffer all punishment can ease and take off the punishment due to others by any externally good work done ungratiously is a piece of new Divinity without colour of reason or religion Others in this are something less scandalous and affirm that though it be not necessary that when the Indulgence is granted the man should be in the state of grace yet it is necessary that at some time or other he should be at any time it seems it will serve For thus they turn Divinity and the care of souls into Mathematicks and Clockwork and dispute minutes and periods with God and are careful to tell their people how much liberty they may take and how far they may venture lest they should lose any thing of their sins pleasure which they can possibly enjoy and yet have hopes of being sav'd at last 3. But there is worse yet If a man willingly commits a sin in hope and expectation of a Iubilee and of the Indulgences afterwards to be granted he does not lose the Indulgence but shall receive it which is expresly affirm'd by Navar and Antonius Cordubensis and Bellarmine though he asks the question denies it not By which it is evident that the Roman Doctrines and Divinity teach contrary to Gods way who is most of all angry with them that turn his grace into wantonness and sin that grace may abound 4. If any man by reason of poverty cannot give the prescrib'd Alms he cannot receive the Indulgence Now since it is sufficiently known that in all or most of the Indulgences a clause is sure to be included that something be offered to the Church to the Altar to a Religious House c. The consequent of this will be soon seen that Indulgences are made for the rich and the Treasures of the Church are to be dispensed to them that have Treasures of their own for Habenti dabitur But then God help the poor for them Purgatory is prepar'd and they must burn For the rich it is pretended but the smell of fire will not pass upon them From these premises we suppose it but too evident that the Roman Doctors prevaricate in the whole Doctrine of Repentance which indeed in Christ Jesus is the whole Oeconomy of Justification and Salvation it is the hopes and staff of all the world the remedy of all evils past present and to come And if our physick be poison'd if our staff be broken if our hopes make us asham'd how shall we appear before Christ at his coming But we say that in all the parts of it their Doctrine is infinitely dangerous 1. Contrition is sufficient if it be but one little act and that in the very Article of Death and before that time it is not necessary by the Law of God nay it is indeed sufficient but it is also insufficient for without Confession in act or desire it suffices not And though it be thus insufficiently sufficient yet it is not necessary For Attrition is also sufficient if a Priest can be had and then any little grief proceeding out of the fear of Hell will do it if the Priest do but absolve 2. Confession might be made of excellent use and is so among the pious Children of the Church of England but by the Doctrines and Practises in the Church of Rome it is made not the remedy of sins by proper energy but the excuse the alleviation the confidence the ritual external and sacramental remedy and serves instead of the labours of a holy and a regular life and yet is so intangled with innumerable and inextricable cases of conscience orders humane prescripts and great and little artifices that scruples are more increased than sins are lessened 3. For Satisfactions and Penances which if they were rightly order'd and made instrumental to kill the desires of sin or to punish the Criminal or were properly the fruits of repentance that is parts of a holy life good works done in charity and the habitual permanent grace of God were so prevailing as they do the work of God yet when they are taken away not onely by the declension of primitive Discipline but by new Doctrines and Indulgences regular and offer'd Commutations for money and superstitious practises which are sins themselves and increase the numbers and weights of the account there is a great way made for the destruction of souls and the discountenancing the necessity of holy life but nothing for the advantage of holiness or the becoming like to God And now at last for a Cover to this Dish we have thought fit to mind the World and to give caution to all that mean to live godly in Christ Iesus to what an infinite scandal and impiety this affair hath risen in the Church of of Rome we mean in the instance of their Taxa Camerae seu Cancellariae Apostolicae the Tax of the Apostolical Chamber or Chancery a book publickly printed and expos'd to common sale of which their own Espâ—ncaeus gives this account That it is a book in which a man may learn more wickedness than in all the Summaries of vices published in the World And yet to them that will pay for it there is to many given a License to all an Absolution for the greatest and most horrid sins There is a price set down for his Absolution that hath kill'd his Father or his Mother Brother Sister or Wife or that hath lien with his Sister or his Mother We desire all good Christians to excuse us for naming such horrid things Nomina sunt ipso penè timenda sono But the Licenses are printed at Paris in the year 1500. by Tossan Denis Pope Innocent the VIII either was Author or Inlarger of these Rules of this Chancery-tax and there are Glosses upon them in which the Scholiast himself who made them affirms that he must for that time conceal some things to avoid scandal But how far this impiety proceeded and how little regard there is in it to piety or the good of souls is visible that which Augustinus de Ancona teaches That the Pope ought not to give Indulgences to them who have a desire of giving money but cannot as to them who actually give And whereas it may be objected that then poor mens souls are in a worse condition than the rich he answers That as to the remission of the punishment acquir'd by the Indulgence in such a case it is not inconvenient that the rich should be in a better condition than the poor For in that manner do they imitate God who is no respecter of persons Sect. VI. THese Observations we conceive to be sufficient to deter every well meaning person from running into or abiding in such temptations Every false Proposition that leads
else or not so confidently and that if they do ask that S. Otilia shall not as much prevail to help a Fever as a Cataract or that if S. Sebastian be called upon to pray for the help of a poor femal sinner who by sad diseases pays the price of her lust he must go to S. Apollinaris in behalf of his Client But if any of the Roman Doctors say That they are not tied to defend the Superstitions of the Vulgar or the abused They say true they are not indeed but rather to reprove them as we do and to declare against them and Council of Trent very goodly forbids all â—uperstitions in this Article but yet tells us not what are Superstitions and what not and still the world goes on in the practice of the same intolerable follies and every Nation hath a particular Guardian-Saint and every City every Family and almost every House and every Devouter person almost chuses his own Patron-Saint whose Altars they more devoutly frequent whose Image they more religiously worship to whose Reliques they more readily go in Pilgrimage to whose Honour they say more Pater nosters whose Festival they more solemnly observe spoiling their prayers by their confidences in unknown persons living in an unknown condition and diminishing that affiance in God and our Lord Jesus Christ by importune and frequent addresses to them that cannot help But that these are not the faults of their people onely running wilfully into such follies but the practice of their Church and warranted and taught by their Guides appears by the publick prayers themselves such as these O generous Mary beauteous above all obtain pardon for us apply grace unto us prepare glory for us Hail thou Rose thou Virgin Mary c. Grant to us to use true wisdom and with the elect to enjoy grace that we may with melody praise thee and do thou drive our sins away O Virgin Mary give us joys These and divers others like these are in the Anthem of our Lady In the Rosary of our Lady this Hymn is to be said Reparatrix Salvatrix desperantis animae Irroratrix Largitrix Spiritualis gratiae Quod requiro quod suspiro measana vulnera Et da menti te poscenti gratiarum munera Ut sim castus modestus c. ........ Corde prudens ore studens veritatem dicere Malum nolens Deum volens pio semper opere That is Thou Repairer and Saviour of the despairing Soul the Dew-giver and Bestower of spiritual grace heal my wounds and give to the mind that prays to thee the gifts of grace that I may be chaste modest wise in heart true in my sayings hating evil loving God in holy works and much more to the same purpose There also the blessed Virgin Mary after many glorious Appellatives is prayed to in these words Joyn me to Christ govern me always enlighten my heart defend me always from the snare of the Enemy deliver us from all evil and from the pains of Hell So that it is no wonder that Pope Leo the X. calls her a Goddess and Turcelin the Jesuit Divinae majestatis potestatÃsque sociam Huic olim coelestium mortaliúmque principatum detulit Ad hujus arbitrium quoad hominum tutela postulat tâ—rras maria coelum naturámque moderatur Hâc annuente per hanc divinos thesauros coelestia dona largitur the companion or partner of the Divine Majesty and Power To her he long since gave the principality of all heavenly and mortal things At her will so far as the guardianship of Men requires he rules the Earth and Seas Heaven and Nature And she consenting he gives Divine treasures and Celestial gifts Nay in the Mass-books penned 1538. and us'd in the Polonian Churches they call the B. Virgin Mary Viam ad vitam totius mundi gubernatricem peccatorum cum Deo reconciliatricem fontem remissionis peccatorum lumen luminum the way to life the Governess of all the world the Reconciler of sinners with God the Fountain of Remission of sins Light of Light and at last salute her with an Ave universae Trinitatis Mater Hail thou Mother of the whole Trinity We do not pick out these onely as the most singular or the worâ—t forms for such as these are very numerous as is to be seen in their Breviaries Missals Hours of our Lady Rosary of our Lady the Letany of our Lady called Litania Mariae the Speculum Rosariorum the Hymns of Saints Portuises and Manuals These onely are the instances which amongst many others presently occurr Two things onely we shall adde instead of many more that might be represented The first is That in a Hymn which they from what reason or Etymology we know not neither are we concern'd call a Sequence the Council of Constance did invocate the B. Virgin in the same manner as Councils did use to invocate the Holy Ghost They call her the Mother of Grace the remedy to the miserable the fountain of mercy and the light of the Church attributes proper to God and incommunicable they sing her praises and pray to her for graces â—hey sing to her with the heart they call themselves her sons they declare her to be their health and comfoâ—t in all doubts and call on her for light from Heaven and trust in her for the destruction of Heresies and the repression of Schisms and for the lasting Confederations of peace The other thing we tell of is That there is a Psalter of our Lady of great and ancient account in the Church of Rome it hath been several times printed at Venice at Paris at Leipsich and the title is The Psalter of the Blessed Virgin compil'd by the Seraphical Doctor St. Bonaventure Bishop of Alba and Presbyter Cardinal of the Holy Church of Rome But of the Book it self the account is soon made for it is nothing but the Psalms of David an hundred and fifty in number are set down alter'd indeed to make as much of it as could be sense so reduc'd In which the name of Lord is left out and that of Lady put in so that whatever David said of God and Christ the same prayers and the same praises they say of the Blessed Virgin Mary and whether all that can be said without intolerable blasphemy we suppose needs not much disputation The same things but in a less proportion and frequency they say to other Saints O Maria Magdalena Audi vota laude plena Apud Christum chorum istum Clementer Concilia Ut fons summae pietatis Qui te lavit à peccatis Servos suos atque tuos Mundet dat â veniâ O Mary Magdalen hear our prayers which are full of praises and most clemently reconcile this company unto Christ That the Fountain of Supreme Piety who clensed thee from thy sins giving pardon may clense us who are his servants and thine These things are too bad already we shall not aggravate them by
Catholick though it may be not a very good Christian. But since these things are affirm'd by so many the opinion is probable and the practice safe saith Cardinal Tolet. But we shall instance in things of more publike concern and Catholick Authority No Contâ—acts Leagues Sociâ—ties Promises Vows or Oaths are a suâ—ficient security to him that deals with one of the â—hurch of Rome if he shall please to make use of that liberty which may and many times is and always can be granted to him For first it is affirmed and was practis'd by a whole Council of Bishops at Constance that Faith is not to be kept with Hereticks and Iohn Hus and Hierom of Prague and Savanarola felt the mischief of violarion of publick faith and the same thing was disputed fiercely at Worms in the case of Luther to whom Caesar had given a safe conduct and very many would have had it to be broken but Caesar was a better Christian than the Ecclesiasticks and their party and more a Gentleman But that no scrupulous Princes may keep their words any more in such cases or think themselves tied to perform their safe conducts given to Hereticks there is a way found out by a new Catholick Doctrine Becanus shall speak this point instead of the rest There are two distinct Tribunals and the Ecclesiastical is the Superior and therefore if a Secular Prince gives his Subjects a safe conduct he cannot extend it to the Superior Tribunal nor by any security given hinder the Bishop or the Pope to exercise their jurisdiction And upon the account of this or the like Doctrine the Pope and the other Ecclesiasticks did prevail at Constance for the burning of their Prisoners to whom safe conduct had been granted But these things are sufficiently known by the complaints of the injur'd persons But not only to Hereticks but to our friends also we may break our promises if the Pope give us leave It is a publick and an avowed Doctrine That if a man have taken an Oath of a thing lawful and honest and in his power yet if it hinders him from doing a greater good the Pope can dispense with his oath and take off the Obligation This is expresly affirm'd by one of the most moderate of them Canus Bishop of the Canaries But beyond dispute and even without a dispensation they all of them own it That if a man have promised to a woman to marry her and is betrothed to her and hath sworn it yet if he will before the consummation enter inâ—o a Monastery his Oath shall not bind him his promise is null but his second promise that shall stand And he that denies this is accursed by the Council of Trent Not onely husbands and wives espoused may break their vows and mutual obligation against the will of one another but in the Church of Rome children have leave given them to disobey their Parents so they will but turn Friers And this they might do Girls at twelve and Boys at the age of fourteen years but the Council of Trent enlarged it to sixteen But the thing was taught and decreed by Pope Clement the III. and Thomas Aquinas did so and then it was made lawful by him and his Scholars though it was expresly against the Doctrine and Laws of the preceding ages of the Church as appears in the Capitulars of Charls the Great But thus did the Pharisees teach their Children to Cry Corban and neglect their Parents to pretend Religion in prejudice of filial piety In this particular AErodius a French Lawyer an excellently learned man suffered sadly by the loss and forcing of a hopeful son from him and he complain'd most excellently in a book written on purpose upon this subject But these mischiefs are Doctrinal and accounted lawful But in the matter of Marriages and Contracts Promises and Vows where a Doctrine fails it can be supplied by the Popes power Which thing is avowed and own'd without a cover For when Pope Clement the V. condemn'd the Order of Knights Templers he disown'd any justice or right in doing it but stuck to his power Quanquam de jure non possumus tamen ex plenitudine potestatis dictum ordinem reprobamus that is though by right we cannot do it yet by the fulness of power we condemn the said Order For he can dispense always and in all things where there is cause and in many things where there is no cause sed sub majori pretio under a greater price said the tax of the Datary where the price of the several dispensations even in causâ turpi in base and filthy causes are set down Intranti nummo quasi quodam Principe summo Exiliunt valvae nihil auditur nisi salve Nay the Pope can dispense suprà jus contra jus above Law and against Law and right said Mosconius in his books of the Majesty of the Militant Church For the Popes Tribunal and Gods is but one and therefore every reasonable creature is subject to the Popes Empire said the same Authoâ— And what Dispensations he usually gives we are best inform'd by a gloss of their own upon the Canon Law Nota mirabile quod cum eo qui peccat Dispensatur cum illo autem qui non peccat non Dispensatur It is a wonderful thing that they should dispense with a Fornicator but not with him who marries after the death of his first wife * They give Divorces for Marriages in the fourth degree and give Dispensation to marry in the second These things are a sufficient charge and yet evidently so and publikely owned We need not aggravate this matter by what Panormitan and others do say that the Pope hath power to dispense in all the Laws of God except the Articles of Faith and how much of this they own and practise needs no greater instance than that which Volaterran tells of Pope Innocent the VIII that he gave the Norvegians a Dispensation not only to communicate but to consecrate in bread onely As the Pope by his Dispensations undertakes to dissolve the Ordinances of God so also the most solemn Contracts of men Of which a very great instance was given by Pope Clement the VII who dispensed with the Oath which Francis the I. of France solemnly swore to Charls the V. Emperor after the Battel of Pavy and gave him leave to be perjur'd And one of the late Popes dispens'd with the Bastard Son of the Conde D' Olivarez or rather plainly dissolv'd his marriage which he made and consummated with Isabella D' Azueta whom he had publikely married when he was but a mean person the son of Donna Marguerita Spinola and under the name of Iulian Valeasar But when the Conde had declar'd him his son and heir the Pope dissolv'd the first marriage and gave him leave under the name of Henry Philip de Guzman to marry D. Iuana de Valesco Daughter to the Constable of Castile
the Church of Rome are great enemies to the Dignity and Security to the Powers and Lives of Princes And this we shall briefly prove by setting down the Doctrines themselves and their consequent practices And here we observe That not onely the whole Order of Jesuits is a great enemy to Monarchy by subjecting the Dignity of Princes to the Pope by making the Pope the Supreme Monarch of Christians but they also teach That it is a Catholick Doctrine the Doctrine of the Church The Pope hath a Supreme Power of disposing the Temporal things of all Christians in order to a â—piritual good saith Bellarmine And Becanus discourses of this very largely in his book of the English Controversie printed by Albin at Mentz 1612. But because this book was ordered to be purged Una litura potest we shall not insist upon it but there is as bad which was never censur'd Bellarmine says that the Ecclesiastical Republick can command and compell the Temporal which is indeed its Subject to change the Administration and to depose Princes and to appoint others when it cannot otherwise defend the Spiritual good and F. Suarez says the same The power of the Pope extends it self to the coertion of Kings with Temporal punishments and depriving them of their Kingdoms when necessity requires nay this power is more necessary over Princes than over Subjects The same also is taught by Santarel in his book of Heresie and Schism printed at Rome 1626. But the mischief of this Doctrine proceeds a little further Cardinal Tolet affirms and our Countryman Father Bridgewater commends the saying That when a Prince is Excommunicate before the Denunciation the Subjects are not absolved from their Oath of Allegiance as Cajetan says well yet when it is denounced they are not onely absolved from their Obedience but are bound not to obey unless the fear of death or loss of goods excuse them which was the case of the English Catholicks in the time of Henry the VIII And F. Creswel says it is the sentence of aâ—l Catholicks that Subjects are bound to expell Heretical Princes if they have strength enough and that to this they are tied by the Commandment of God the most strict tie of Conscience and the extreme danger of their souls Nay even before the sentence is declared though the Subjects are not bound to it yet lawfully they may deny obedience to an Heretical Prince said Gregory de Valentia It were an endless labour to transcribe the horrible Doctrines which are preached in the Jesuites School to the shaking of the Regal Power of such Princes which are not of the Roman Communion The whole oeconomy of it is well describ'd by Bellarmine who affirms That it does not belong to Monks or other Ecclesiasticks to commit Murthers neither do the Popes use to proceed that way But their manner is first Fatherly to correct Princes then by Ecclesiastical Censures to deprive them of the Communion then to absolve their Subjects from the Oath of Allegeance and to deprive them of their Kingly Dignity And what then The Execution belongs to others This is the way of the Popes thus wisely and moderately to break Kings in pieces We delight not to aggravate evil things We therefore forbear to set down those horrid things spoken by Sà Mariana Santarel Carolus Scribanius and some others It is enough that Suarez says An Excommunicate King may with impunity be depos'd or kill'd by any one This is the case of Kings and Princes by the Sentence of the chiefest Roman Doctors And if it be objected that we are commanded to obey Kings not to speak evil of them not to curse them no not in our heart There is a way found out to answer these little things For though the Apostle commands that we should be subject to higher powers and obey Kings and all that are in Authority It is true you must and so you may well enough for all this for the Pope can make that he who is a King shall be no King and then you are disoblig'd so Bellarmine And if after all this there remains any scruple of Conscience it ought to be remembred that though even after a Prince is excommunicated it should be of it self a sin to depose or kill the Prince yet if the Pope commands you it is no sin For if the Pope should erre by commanding sin or forbidding vertues yet the Church were bound to believe that the vices were good and the vertues evil unless she would sin against her Conscience They are the very words of Bellarmine But they adde more particulars of the same Bran. The sons of an Heretical father are made sui juris that is free from their fathers power A Catholick Wife is not tied to pay her duty to an Heretical Husband and the servants are not bound to do service to such masters These are the Doctrines of their great Azorius and as for Kings he affirms they may be depos'd for Heresie But all this is onely in the case of Heretical Princes But what for others Even the Roman Catholick Princes are not free from this danger All the world knows what the Pope did to King Chilperick of France He depos'd him and put Pipin in his place and did what he could to have put Albert King of the Romans in the Throne of Philip sirnamed the Fair. They were the Popes of Rome who arm'd the Son against the Father the Emperour Henry IV. and the Son fought against him took him prisoner shav'd him and thrust him into a Monastery where he died with grief and hunger We will not speak of the Empeâ—our Frederick Henry the sixth Emperour the Duke of Savoy against whom he caused Charles the V. and Francis the I. of France to take arms nor of Francis Dandalus Duke of Venice whom he bound with chains and fed him as Dogs are fed with bones and scraps under his Table Our own Henry the II. and King Iohn were great Instances of what Princes in their case may expect from that Religion These were the piety of the Father of Christendom But these were the product of the Doctrine which Clement the V. vented in the Council of Vienna Omne jus Regum à se pendere The rights of all Kings depend upon the Pope And therefore even their Catholick Princes are at their mercy and they would if they durst use them accordingly If they do but favour Hereticks or Schismaticks receive them or defend them if the Emperour be perjur'd if he rashly break a League made with the See Apostolick if he do not keep the peace promis'd to the Church if he be sacrilegious if he dissipate the goods of the Church the Pope may depose him said Azorius And Santarel says he may do it in case the Prince or Emperour be insufficient if he be wicked if he be unprofitable if he does not defend the Church This is very much but yet there
is something more this may be done if he impose new Gabels or Imposts upon his Subjects without the Popes leave for if they do not pretend to this also why does the Pope in Bulla Coenae Dominici excommnnicate all Princes that do it Now if it be inquired by what Authority the Pope does these things It is answered That the Pope hath a Supreme and Absolute Authority both the Spiritual and the Temporal Power is in the Pope as Christs Vicar said Azorius and Santarel The Church hath the right of a superiour Lord over the rights of Princes and their Temporalties and that by her Jurisdiction she disposes of Temporals ut de suo peculio as of her own proper goods said our Countreyman Weston Rector of the College at Dâ—way Nay the Pope hath power in omnia per omnia super omnia in all things thorough all things and over all things and the sublimity and immensity of the Supreme Bishop is so great that no mortal man can comprehend it said Cassenaeus no man can express it no man can think it So that it is no wonder what Papirius Massonus said of Pope Boniface the VIII that he owned himself not onely as the Lord of France but of all the World Now we are sure it will be said That this is but the private opinion of some Doctors not the Doctrine of the Church of Rome To this we reply 1. It is not the private opinion of a few but their publick Doctrine own'd and offer'd to be justified to all the World as appears in the preceding testimonies 2. It is the opinion of all the Jesuit Order which is now the greatest and most glorious in the Church of Rome and the maintenance of it is the subject matter of their new Vow of obedience to the Pope that is to advance his Grandeur 3. Not onely the Jesuits but all the Canonists in the Church of Rome contend earnestly for these Doctrines 4. This they do upon the Authority of the Decretals their own Law and the Decrees of Councils 5. Not only the Jesuits and Canonists but others also of great note amongst them earnestly contend for these Doctrines particularly Cassâ—naeus Zodericus the Archbishop of Florence Petrus de Monte St. Thomas Aquinas Bozius Baronius and many others 6. Themselves tellâ— us it is a matter of Faith F. Creswell says it is the sentence of all Catholicks and they that do not admit these Doctrines Father Rosweyd calls them half Christians Grinners barking Royalists and a new Sect of Catholicks and Eudaemon Ioannes says That without question it is a Heresie in the judgement of all Catholicks Now in such things which are not in their Creeds and publick Confessions from whence should we know the Doctrines of their Church but from their chiefest and most leading Doctors who it is certain would fain have all the World believe it to be the Doctrine of their Church And therefore as it is certain that any Roman Catholick may with allowance be of this opinion so he will be esteemed the better and more zealous Catholick if he be and if it were not for fear of Princes who will not lose their Crowns for their foolish Doctrines there is no peradventure but it would be declared to be de fide a matter of faith as divers of them of late do not stick to say And of this the Pope gives but too much evidence since he will not take away the scandal which is so greatly given to all Christian Kings and Republicks by a publick and a just condemnation of it Nay it is worse than thus for Sixtus Quintus upon the XI of September A. D. 1589. in an Oration in a Conclave of Cardinals did solemnly commend the Monk that kill'd Henry the III. of France The Oration was printed at Paris by them that had rebell'd against that Prince and avouched for Authentick by Boucher Decreil and Ancelein And though some would fain have it thought to be none of his yet Bellarmine dares not deny it but makes for it a crude and a cold Apology Now concerning this Article it will not be necessary to declare the Sentence of the Church of England and Ireland because it is notorious to all the World and is expresly oppos'd against this Roman Doctrine by Laws Articles Confessions Homilies the Oath of Allegiance and Supremacy the Book of Christian Institution and the many excellent writings of King Iames of Blessed Memory of our â—â—â—hops and other Learnned persons against Bellarmine Parsons Eudaemon Iohannes Creswel and others And nothing is more notorious than that the Church of England is most dutiful most zealous for the right of Kings and within these four and twenty years she hath had many Martyrs and very very many Confessors ia this cause It is true that the Church of Rome does recriminate in this point and charges some Calvinists and Presbyterians with Doctrines which indeed they borrowed from Rome using their Arguments making use of their Expressions and pursuing their Principles But with them in this Article we have nothing to do but to reprove the men and condemn their Doctrine as we have done all along by private Writings and publick Instruments We conclude these our reproofs with an Exhortation to our respective Charges to all that desire to be sav'd in the day of the Lord Iesus thaâ— they decline from these horrid Doctrines which in their birth are new in their growth are scandalous in their proper consequents are inâ—initely dangerous to their souls and hunt for their precious life But therefore it is highly fit that they also should perceive their own advantages and give God praise that they are immur'd from such infinite drngers by the Holy Precepts and holy Faith taught and commanded in the Church of England and Ireland in which the Word of God is set before them as a Lantern to their feet and a light unto their eyes and the Sacraments are fully administred according to Christs Institution and Repentance is preach'd according to the measures of the Gospel and Faith in Christ is propounded according to the rule of the Apostles and the measures of the Churches Apostolical and obedience to Kings is greatly and sacredly urg'd and the Authority and Order of Bishops is preserv'd against the usurpation of the Pope and the invasion of Schismaticks and Aerians new and old and Truth and Faith to all men is kept and preach'd to be necessary and inviolable and the Commandments are expounded with just severity and without scruples and holiness of life is urg'd upon all men as indispensably necessary to salvation and therefore without any allowances tricks and little artifices of escaping from it by easie and imperfect Doctrines and every thing is practis'd which is useful to the saving of our souls and Christs Merits and Satisfaction are intirely relied upon for the pardon of our sins and the necessity of good works is
universally taught and our prayers are holy unblameable edifying and understood they are according to the measures of the Word of God and the practise of all Saints In this Church the children are duly carefully and rightly baptiz'd and the baptiz'd in their due time are Confirm'd and the Confirm'd are Communicated and Penitents are absolv'd and the Impenitents punished and discouraged and Holy Marriage in all men is preferrâ—d before unclean Concubinate in any and Nothing is wanting that God and his Christ hath made necessary to salvation Behold we set before you Life and Death Blessing and Cursing Safety and Danger Choose which you will but remember that the Prophets who are among you have declar'd to you the way of salvation Now the Lord give you understanding in all things and reveal even this also unto you Amen FINIS Books and Sermons written by J. Taylor D.D. Lord Bishop of Down and Connor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Course of Sermons for all the Sundays of the year together with a discourse of the Divine Institution Necessiâ—y Sacredness and Separation of the Office Ministerial in fol. 2. The Histoâ—y of the â—ife and Death of the Ever-blessed Jesus Christ the third Edition in fol. 3. The Rule and Exercises of holy living in 8. 4. The Rule and Exercises of holy dying in 8. 5. The Golden Grove or A Manual of daily Prayeâ—s fitted to the days of the week together with a short Method of Peace and Holiness in 12. 6. A Collection of Poâ—emical and Moral discourses in fol. newly reprinted 7. A Dâ—scourse of the Nature Offices and Measure of Frienâ—ship in 12. new 8. A Collection of Offices or foâ—ms of Prayer fitted to the needs of all Christians taken out of the Scriptâ—res and Ancient Liâ—uâ—gies of sâ—veral Churches eâ—pecially the Greek together with the Psalter or Psalms of David after the Kings Translâ—tion in a large â—ctâ—vo newly pub 9. Ductor Dubitantium or the Rule of Conscience fol. in two volumes 10. The Doctrine and Practice of Repentance describâ—ng the necessities of a Strict a Holy and a Christian Liâ—e Serving as a necessary Supplement unto the Rule of Conscience 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Supplement to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or course of Sermons for the whole year All that have been Preached and Published since the Restauration to which is adjoyned his Advice to the Clergy of hiâ— Diocese 12. The Woâ—thy Communicant or a Discourse of the Nature Effects and Blessings consâ—quent to the worthy receiving of the Lords Supper Printed for I. Martin 13 A Discourse of confirmation in 8. new 13. A Dissuasive from Popery in 8. new All sold by R. Royston 1. Cor. 6.4 Phil. 2.14 Contra Hermogen De vera fide Moral reg 72. c. 1. reg 80. c. 22. Epist. Pasch. 2. De incarnâ— Christiâ— Lib. 2. cap. de Origen error Lib. 7. contra Celâ—um Can. comperlmus de consecr dist 2. in 1. Cor. 11. Eccles. 11.6 De unit Eccles cap. 6. * Ecclesia ex sâ—cris canonicis Scripturis ostendenda est quaeque ex illis ostendi non potest Ecclesiae non est S. Aug. de uni Eccles. c. 4. c. 3. â—bi quaeramus Ecclesiam ibi decernamus causam nostram * Lib. Cano. discip Eccle. Angl. injunct Regin Elis. A. D. 1571. Can. de concionatoribus Dat. 3. Caâ—en Mart. Thessalonicae a Quod sit metrumâ— regula acscietâ—a credendorum Summae de Ecclesia l. 2 c 203. b Novum Symiâ—ium condere solum ad Papam spectaâ— quia est caput fidei Christianae cujus authoritate omnia quae adâ— dem spectant firmantur roborantur q. 59 a. 1. art 2. sicut petest noâ—â— symbolum condere iâ—â— poâ—est novos articulos supra alios multiplicare c Papa potest facere novos articulos fidei id est quod modo credi oportâ—at cum prius non oportâ—ret In cap. cum Christus de â—â—aeret n 2. d Papa potest inducerenâ— vum artiâ—u um fidei In idem e Super 2. Decret de jurâ—jur c. nimis n. 1. f Apud Petrum Ciezam t. 2. insâ—it perâ—â—nae caâ— 69. * Iohanneâ— Clemens aliquoâ— folia Theodoreti laceravit abjecit in focum in quibus contra transubstantionem praeclare disseruit Et cum â—on ita pridem Origenem â—xcuderent totum illud caput sextum Iohannes quod commentabatur â—rigenâ—s â—misâ—runt mutilum â—didâ—runt libruâ— proptâ—r candem caâ—saâ— * Sixtus Sâ—nensis episâ— dedicat ad Pâ—â—â—m Qâ—â—n â—audaâ— Ponâ—â—sicâ—m id haec verba Expurgari â—maculari carasti omnium Catholicorum Scriptorum ac praeâ—iâ—ue veâ—erum patrâ—m scripâ—a Index expurgator Madrili 1612. in Indice libror expurgatorum pag. â—9 Gal. â— â— Part. 2. act 6. c. 7. De potest Eccles. Consiâ— 12. De Consil. author l. 2. c. 17. Sect. 1. Sess. 21. c. 4. Part. 1. Sum. tit 10. p. 3. In art 1â— Luther * Intravit ut vulpes regnavit ut leo moriâ—batur ut canis de eo saepiuâ— dâ—ctum Tertul. 1â— ad Martyr c. 1. S. Cyprian lib. 3. Ep. 15. apud Pamelium 11. Concil Nicen. 1. can 12. Conc. Ancyr c. 5. Concil Laodicen c. 2. S. Basil. in Ep. canonicis habentur in Nomocanone Photâ—i can 73. * Communis opinio D.D. tam Theolâ—gorum quam Canonicorum quod sunt ex abundantia meritorum quae ultra mensuram demeritorum suorum sancti sustinnerunt Christi Sum. Angel v. Indulg 9. Lib. 1. de indulgent cap. 2. .3 a In. 4. l. sen. dist 19. q 2. b Ibid. dist 20. q 3. Ubi supra In lib. 4. sent Verb. Indulgentia Vt quid non praevides tibi in die judicii quando nemo poterit per alium excusari vel defendi sed unusquisque sufficiens onus erit sibi iâ—si Th. a 〈◊〉 â— 1. dâ—â—mit c. 24. a Homil. 1. in ep ad Philem. b Serm. de Martyrib c Sâ—rm 1. de Advent Eze. 1â— 22. * Neque ab iis quos sanas lente languor abscedit sed illico quem restituis ex integro â—mvalescit quâ—a consummatum est quod sacis perfectum quod largiris S. Cyprian de caena Domini vel potius Arâ—oâ—dus P. Geâ—asius de vincul anathâ—m negâ—t pâ—nâ—m deberi culpaesi culpâ— coâ—rigatur * Dâ—let gratia finalis pâ—ccatum veniale in ipsa dâ—ssolutione corporis animae Hoc ab antiquis dâ—ctum â—st Albert. Mag. in compend Theolog. verit â— 3. 6. 13. Art 18. con Luther Invent rerum l. 8. c. 1. a Haeres 75. b Cateches mystag 5. c De ritiâ—us lib. 2. c. 35. Innocent P. de Celeb. Missar cap. câ—m Martha Apologia confessionis Augustanae expresse approbat clansulam illam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus deâ— ei pacatam qâ—iâ—â—em ad vâ—am resurreâ—tionem Biblieth â— l 5. Annoâ— clxxi Vide etiam Bellar. l. 2 de Purgat sect c. 1. Ambrâ—sius Lib. 6. Biâ—l Saâ—ct annot 345 Bernandum eâ—câ—ssandum arbiâ—ror ob ingentem