it This argument I urge no further than to evince in their justification that their unwillingness to swear is no evidence to prove their want of allegiance or any backwardness to lay down their lives and fortunes in his Majesties service For the practical part of the Subjects allegiance is that which only concerns the security of a Prince which all Catholicks will gladly swear unto Therefore I hope a true and real tenderness of Conscience which can have no ill consequence with it in relation to his Majesties safety will give no offence to them that are over them nor be a motive to hold a rigorous hand upon them Especially seeing these threescores years since the Oath was first established it hath been refused by Catholicks to be taken upon the score of Conscience though universally taken by others of any dignity conferred upon them in Church or State Yet no Catholick in England of any note or quality that all this time did act contrary to their allegiance sworn unto in the Oath On the other side I could wish it were as difficult to name those amongst the takers of the Oath who have so fatally broken them half the Kingdome being in rebellion contrary to what they had sworn to the ruine of the best King and the best man which perhaps this Nation had ever cause to glory in As for the Oath of Supremacy Luther Calvin Knox Gilby all pretended Reformers disliked it Calvin in his Commentary on Osee saith who advanced Hen. 8. to such a height did not well for they no less than blasphemed when they called him Supream Head under Christ Chemnitius a learned Lutheran in his Epist ad eloc. Briard of Queen Eliz. Supremacy saith quod foeminae a saeculis inaudito fastu se papissam caput Ecclesiae facit So Gilby in Admonit ad Angl. Our Cartwright also teacheth against Supremacy So do Presbyterians generally here and beyond Sea Henry the eighth once acknowledged the Supremacy more than ever any King did as appeared by Cardinal Campeius and Wolsey Legates he being called before them After his will being not executed made the Oath against Supremacy This Oath of Supremacy as it is worded and according to the sense of the first Lawgiver cannot lawfully be taken by any Christian or assembly without contradicting his belief understanding it Grammatically according to the proper and natural sense of the words at least ambiguous if not formally contradictory or the cause or reason of framing this Oath by Hen. 8. and what power was exercised by virtue of it and of the Parliament enjoining it appears to be a jurisdiction purely spiritual was communicated to him and assumed by him It s evident also by the many practises it was only a spiritual by-title of Supremacy he sought for to deprive the Pope for he stood in need of such a power to justifie his divorce and dispense with his intention of taking Ecclesiastical livings of Abbies Monasteries into his hands The Protection in King Edward the sixth continued the Oath to make new Church-Laws Institutions and commit new Sacriledges changes ubique arti contrary to which King Heâ— 8. published and declared Queen Mary renounces this jurisdiction and restores it to the Church Queen Elizabeth re-assumes it having a greater necessity for it then her Brother because her marriage was declared null by the Pope This Oath consists of two parts the affirmative as that the King is only Supream Head as well in Temporal as Spiritual c. Secondly the Negative that no Prince Prelate c. hath any jurisdiction or spiritual Power c. This Negative part of the Oath is contrary to a point of their Faith wherein not only all spiritual authority of the Pope but of a general Council or Western Church is disclaimed Is all jurisdiction purely spiritual only in the Kings right are Princes Pastors of Souls hath not a Heathen King the same spiritual right How could King James then call the Pope Patriarch of the West or how can a free general Council oblige Christians and to which learned Protestants profess to submit to as the chiefest authority under God And although in Queen Elizabeths time the Oaths were explicated that only civil and Kingly authority in causes Ecclesiastical was intended yet this negative clause cannot be by such expositions eluded Secondly An Oath to Catholicks and tender Consciences is so dreadful that they dare not call God to witness they sincerely swear the Pope ought not to have any Superiority in spiritual causes unless it might be permitted them at the same time and the same breath to signifie that it is intended of civil and Kingly authority in causes Ecclesiastical They tremble to swear at words ambiguous but formally contradictory Thirdly In the thirty nine Artticles of the Church of England it is defined that the Bishop of Rome hath no jurisdiction in this Kingdome and these Articles are confirmed by Act of Parliament Whereby it appears their intention is to require a renuntiation of a Catholick point of Faith and the Popes being Head of the Western Church This Act being made since the said exposition The Oaths of Supremacy and Allegiance if the former were so expressed as to require an acknowledgement of a civil Supremacy in his Majesty and Ecclesiastical to the Church-Governours and if the unfortunate word Heretical and speculative points were left out of the other no Catholick would refuse either And more then this no Protestant Presbyterian c. that freely take them can intend by them an Oath being in it self a religious affirmation with Gods Seal Whosoever takes these Oaths absolutely must swear to take Almighty God to witness as he shall answer at the dreadful day of Judgment that he believes the Pope hath no Power c. now this word believe being in a matter of Religion and Profession of the same can signifie nothing but a Christian belief or Faith and imports thus much I N. N. do swear in the presence of Almighty God that the Pope hath no Power c. As I believe there is a God in Heaven or any other Article of Faith all this is virtually and really comprehended in the word believe Now what man of Conscience of what Opinion soever that feareth an Oath to use the Preachers words Eccles 9. 2. will venture his Soul so far as to swear all this are we all of us so certain that no forraign jurisdiction c. or that its Heretical c. as we are certain there is a God Heaven Hell c. and so make it a part of and Article of our Belief when it is not expresly nor plainly revealed in Scripture or declared by the Church and so not fundamental to our Belief or absolutely necessary to our Salvation If you say it may be obscurely delivered in Scripture then at least the unlearned cannot be able to discover it How then shall such dare to swear as in effect they do when they take the Oaths that
disloyalty from them that have freely taken them and none in Catholicks that have refused For the Oaths by none more readily taken and earnestly imposed on others than by those who began the Wars and promoted the Covenant and on the contrary by none more scrupled and refused than by those who always assisted the King ¶ Thirdly it may be objected as lately by Doctor Denton c. That Papists suffer not for Religion but because they are not obedient to the Laws c. Resp 1. By a Proviso of the Act 25 and 27. of Eliz. if any Priest committed shall submit to the Laws and take the Oaths they shall be freed from the penalty and not adjudged Traytors if they renounce their Religion Resp 2. Suppose that in the Apostles time a Law had been made by any King or Emperour of a contrary Religion to them that if any of the said Apostles or Priests should enter into their Dominions to preach a contrary Doctrine to to the Religion there received and to exercise any of their Apostolical or Priestly Functions it should be treason and under pain of death Would or could the Apostles have obeyed those Laws or did they obey the Governours of the Jews their lawful Superiours when they commanded them to preach no more in the name of Jesus Christ or to disperse Christian Doctrine which they held for Treason or did they fly out of their Dominions lest their sufferings should be imputed to disobedience and not for the name of Christ Is there not another blood to be respected called by the Prophet the blood of the Soul whereof the Pastor shall be guilty if he fly for fear or forsake his flock in time of danger and persecution Have not the English Priests the same Obligation of Conscience to help their Country-men in spiritual necessities as had the Apostles and Apostolick men to strangers for whose help they were content to offer their lives and incur any danger whatsoever ¶ Fourthly It may be demanded why cannot Papists come to our Churches Resp Unity and Vniformity are two things one being internal the other external therefore if they should conform yet they can have no verity faith or truth but as forced by which Religion is never better'd Truth and falshood are like the clay in Nebuchadonosors Image they may cleave but they will never incorporate Christ's Coat had no seam though the Churches vesture was of divers colours whence a learned Father saith in veste varietas sit scissura non sit The true God hath this attribute that he is a jealous God and therefore his worship and religion will endure no mixture or partner ¶ Fifthly To say or object the Popes Supremacy is dangerous This reflects not only upon the honour of Catholicks but the safety of all the Professors of it They acknowledg the Pope as Successor to Saint Peter is head of the Church and hath supream Authority in matters spiritual but how this can be offensive to the Temporalities of Princes is not understood by me nor those great Monarchs that are of his Church and submit to his authority and and yet are zealous and jealous of their own power and temporal Regalities as any Princes can possible be Our graver and more learned Divines distinguish between the inward power of the Keys and the outward jurisdiction by temporal penalties this they assign to the King in all causes and over all persons that they reserve to the Clergy as neither derived from or dependent of the Civil Magistrate And if I rightly understand the Religion of the English Church although they allow the King to be supream Governour of their Church yet they do not confer any Pastoral Office or Jurisdiction upon him and consequently he is one of the Flock and therefore as such he is subject to Pastors Wherefore if this be not looked on by Protestants as derogatory to the Kings authority I hope by the same reason Roman Catholicks will not be found guilty for owning the Popes Supreamacy in matters meerly spiritual There can be no just fear or jealousie that spiritual jurisdiction should supplant secular obedience because the Church-Discipline in it self is so innocent and passive We our selves acknowledg a spiritual authority in the Bishops promise a Canonical obedience to them and not to the King admit Jurisdiction in their spiritual Courts c. nay the Presbyterians in their Consistory and ecclesiastical Courts will allow the King no authority at all more than the meanest Subject and so do other Sects Now if a Subject v. g. the Bishop of Canterbury may be supream in Spirituals without any derogation to the Prince may not the Pope with less danger and inconvenience be truely called as King James did the Patriarch or Superintendent of the West For if that power be purely spiritual being of a different nature as is said before it cannot in the least degree be prejudicial to the Kings civil power but rather oblige those that acknowledg it faithfully to obey the King Therefore it ought to be no obstacle to Toleration otherwise no Christians or Sect whatsoever ought to be tolerated for let them be Presbyterians Independents Anabaptists c. do not they depend upon and own a power distinct from his Majesties Civil Power I mean a Power meerly spiritual or pastoral not subordinate to the King but to which the King himself if he be of your Religion ought to be subject as no Pastor but a Sheep no Teacher but a Hearer no Administer of Sacraments but a Receiver Such a Power all Sects and Religions seem to own no Catholick depends on or can own more The spirituall Primacy of the chief Pastor preserves peace and unity and is a greater defence to them than many Armies in subduing their minds to civil obedience without such a spiritual authority there is no influence on the people all preaching and Laws are but shaking Bulwarks to support Monarchy No Kingdom hath been more happy at home or glorious abroad than when the Pope was their spirituall Father When such a Primacy purely spiritual was acknowledged in England the Church here was never torn in pieces with Schismes nor poisoned with Heresies the honour and safety of our Dominions were far from being prejudiced or invaded It is denied then the owning Supremacy should worse their condition shall notions convince experience when a demonstration it self often gives way to practice Let 's summon the Kings of Europe of Catholick Profession to decide the contrary unanimously and proclaim their people are not rebellious by reason of any ecclesiastical dependance abroad Roman Catholicks did ever renounce any temporal power or jurisdiction belonging to the Pope over any Subject of his Majesties But since there is a Power purely spiritual as is shewed before from which Princes are not exempted Is it not more for their temporal security that the spiritual power should reside in one single person that usually is both learned and discreet and withal is a thousand
All Sides and Nations reproach us for it when the sensual and partial are so hardened in their self ishness that no warning can take off the Bias of their Judgments There is a kind of spirit in some which is so different from that charity which thinketh no evil that it thinketh nothing 1 Cor. 13. else concerning those that differ from them this is contrary to that charity which is not puffed up and doth not behave it self unseemly In that almighty God hath put enmity between the Seed of the Woman and the Seed of the Serpent we may gather that as the Seed of the Woman should be at enmity with the Seed of the Serpent so should it be at unity with it self If even with Infidels and Heathens the Servant of God must not strive but be gentle to all men apt to teach c. 2 Tim. 2. 24. How much more is Gods family and inheritance to be used with love and tenderness There is in many Christians a strange inequality of partiality Alas how often have I heard wise and otherwise prudent persons cry out against pride and partiality in others who in their next discourse have shamefully shewed it themselves making much of their own inconsiderable reasonings and vilifying urgent evidence And being so intent on their own cause that they could scarce have patience to hear another speak and when they have heard them their first words shew that they never well weighed the strength of his arguments but were all the while thinking what to say against him or how to go on as they had begun Many an errour is taken up by going too far from others Some giddy and heady Professors saith Doctor Gauden have been so eager to come out of Babylon that they are almost run out of their wits so jealous of superstition that they are pandors for confusion so scared with the name of Rome that they are afraid of all right reason and sober Religion so fearful of being over-righteous by following traditions of men that they fear not to be over-wicked by overthrowing the good â—oundations of honour order peace and charity fierce enemies indeed against the Idolatry of Antichrist but fast friends to Belial and Mammon to Schism and Sacriledg And thus mens judgments and practices are depraved by flying indiscreetly from others while they think more from whence they go than whether More favouring the separate zeal of Pharisees than the winning zeal of Christ calling themselves a godly people and are but a company of superstitious Pharisees or a sort of melancholy humorists who must sit because their neighbour stands or must go out of the way because their neighbour goeth in it They that will find out the bottom of any Religion must prepare themselves to carry a spirit thoroughly discharged of all animosities passions and false apprehensions which corrupt the judgment and raise a mist upon the most resplendent lights of truth If we were impartially willing to know the truth and did pray God in meekness of spirit we would avoid and not choose deceits and resist the light and provoke God to forsake our understandings Many Christians are as children tossed too and sro fluctuating 'twixt wind and water there is no other remedy for such or satisfaction or peâ—ce to their Consciences but Christ's precept and prescript to hear the Church to be of the number and in the community of the generality of agreeing Christians seing the generality of those that have a long and constant delivered Series of their Doctrines is more unlikely to be in error or forsaken of Christ than a few odd-conceited new opinions And this may be one rational means left us to find out the truth as Baxter confesseth in cure of Church c. to submit to that the most religious the most learned the major part of Christians ever taught or submitted to Whence Bishop Gauden noteth The primitive Churches were as careful to act in their outward Order and Government of the Church according to Apostolical pattern and traditional constitutions which were first the rule of the Churches practice as they were faithful to preserve the Canon of Scriptures which were after written and delivered without corruption to posterity Every one will confess that the true spirit of Christianity is meek peaceable gentle and yet how contrary is the practice the people of God are realous but of what not to consume and destroy one another not to hate and vilifie one another but they are zealous to love one another to forbear what is contrary to love zealous of good works patient temperate gentle c. the way of heavenly wisdom is meek peaceable and easie to be entreated by all offices of Rom. 12. 18. love inclined to good to all The spirit of false zeal is censorious hurtful dividing following the works of the flesh which are hatred malice Galat. 5. 12. variance leading the way to cruelty and persecution Where is persecution but from thinking ill of others abhorring and not loving them robbing men of the priviledges of Christians not leaving them common liberty of men and subjects nor to plead for themselves This destroying cruelty leaveth them neither and will not suffer them to enjoy so much liberty as Heathens and Infidels may enjoy or as S. Paul did under such condemning them to the loss of the greatest Act. 28. priviledges on earth and to be left out with the dogs publicans and heathens Is persecution worthy all the calamitous divisions in Christendom and the blood of so many thousands shed for conscience sake and enduring the outcries of the imprisoned and banished and their prayers to Heaven from mens hands and the leaving such a name upon record to posterity as is usually left in History on the authors of such sufferings besides the present regret of mind in the calamities of others and sad divisions and destructions of charity which cometh hereupon Will force cure disagreements and errors better than evidence of truth and love will do will they be so cured without a greater mischief Is not the work to be done for saving mens Souls and shall any be saved against his will will penalties change the judgment in matters of religion is he any better than a knave or hypocrite who will say or swear to do that through fear which he thinketh God forbiddeth him and feareth may damn his Soul is it the honour of Church or Kingdom to be composed of such and are the lives of Kings peace of Kingdoms Estates c. competently secured where God is not feared more than fines or corporal punishments Is this to teach in love to instruct in meekness it is certain whosoever swerves from the dictate of his Conscience commits a sin Rom. 14. So they that endeavour to force or draw any man to profess or act contrary to what his Soul believes are as deeply guilty of the same crime We are all infirm and of imperfect understandings therefore we ought not to be too imperious or too censorious toward other dissenters lest you James 3. 12. receive a greater condemnation take heed you fall not into the hands of the living God They shall be judged without mercy who have shewed no mercy The rod of discipline must be used but it must be done only to the scandalous and so done that it may appear to be Christs own work and upon his interest and his command and not either arbitrarily or for our selves Christ teacheth us not to use violence when we speak for him but to beseech men in his name to be reconciled to God 2 Cor. 5. And men would more easily be perswaded to believe that Religion to be from God whose Professors they saw to be god-like The whole Gospel is a revelation of the love of God and a Messias of peace and very opposite to envy and animosity all principles which are against universal love are against God and holiness it is Love which is predominant Fear is subservient and that fear which is contrary to love is vice I dare proclaim true piety love humility and prudence may happily heal a great many dissentions and the wounds which rash injudicious zeal hath made that to the proud carnal and uncharitable seem incurable and the cessation of unnecessary impositions might cease the saddest distractions of the Nation Oppression maketh a wise man mad saith the Preacher Eccles 7. 7. Conscience Persecution then among Christians is clearly repugnant to the Law of God the Light of Nature and evidence of our own principles For the sake then of Christ who purchased the weakest with his blood for the sake of those who are in danger of turning to Atheism for the sake of the poor distracted Nation for the sake of the King that he may have comfort in his Subjects of governing a quiet peaceable people and for your own sakes that you may give up account to God of your principal and most Christian duty and not make Apocriphal all those Texts of Scripture and plain injunctions to charity and love above cited and Rom. 14. 2 3 4. and 15. 34. Matt. 25. 40. 1 Phil. 15 16 17. Let then the Scripture Reason and Experience the Petitions and Tears of the distressed intreat you to moderation Rom. 3. 16. let the deformity and unreasonableness of the cruel maxims of persecution bringing nothing but destruction and misery be a determent to all tempestuous spirits let the conscientious and godly-minded people out of the bowels of mercy and compassion sollicite the Governours of the earth and pray unto heaven for an impartial freedom That eternal Majesty who raised so brave a fabrick of such indisposed materials that controuls the waves and checks the tumults of the people let his mercy be implored for speedy succour to the distressed for unity and charity to the divided That the rod of Aaron may blossom that the Tabernacle of David may be raised that the subtil and envious may be caught in their own snare that the result of all afflictions may be the greatening of his Glory and the exalting of his Scepter Amen FINIS