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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59122	Remarks upon the Reflections of the author of Popery misrepresented, &c. on his answerer, particularly as to the deposing doctrine in a letter to the author of the Reflections, together with some few animadversions on the same author's Vindication of his Reflections.	Seller, Abednego, 1646?-1705.	1686 (1686)	Wing S2461; ESTC R10424	42,896	75

Christ's Vicar and not to a petulant Colledge consisting of a few passionate corrupted persons yet the Pope liked the censure too well to condemn it Besides two or three dissenters in so great a body signifie nothing for had it been in an Assembly of the Clergy or in a General Council the majority would easily have out-weighed so small a number of contrary Votes and if the Syndick Faber's asserting the Right of Princes makes this no Decree of the Sorbon then the Syndick Richer's assertion An. 1611. in his Book de Ecclesiastica politicâ potestate is enough to prove that the Sorbon does not acknowledge the Government of the Church to be Monarchical nor were the Sorbonists wanting to countenance this their assertion ordering Boucher and others to preach up the Authority of the Pope in such cases and the Justice of the King's Deposition and there was a Book written in defence of the Censure the Author of it believed to be our learned Stapleton by others more likely to to be the above named Boucher de justa abdicatione Henrici 3. and to make it appear that the Assistants of the League lookt on it as a quarrel on the behalf of Religion it is remarkable that the Duke of Parma left his own and the publick concerns in Flanders in a very ill posture only that he might re-enforce the League and relieve Paris which was likely to have fallen into the hands of Henry 4. who besieged it And now we are come to the Times that succeeded the Parricide of Henry the Great who tho never so heartily reconciled to the Church of Rome was never forgiven the sin of his first Apostasie as they called it till his death in the minority of whose Son Lewis 13. When the third Estate would have past a Law that the King was deposable for no cause whatever the Clergy violently opposed it and ordered the Cardinal de Perron to make a Speech against it which after they had examin'd and approved of in the Chamber Ecclesiastick they attended him to the convention of the three Estates where he pronounc't it An. 1615. which Speech our King James learnedly answer'd in his declaratio pro jure regio where you may see it proved that the Cardinal took upon him to assert that the Pope or the Church had power to depose Princes and that it was universally owned in France ever since their Schools had been opened and the event made it appear what the design of the Speech was after which the third Estate saw it impossible to go on with their design successfully and so declin'd it and whatever F. * Vb. supr c. ult Maimburge says to the contrary yet his own argument confirms what I assert That when this difference happened between the Clergy and the third Estate the two Chambers as he calls them the Clergy inform'd Pope Paul the 5. in their answer to his Breve of Jan. 31. 1615. Angebamur non mediocriter c. That they were troubled above measure to see Catholicks transported with an undiscreet Zeal meddle with matters of Faith where you may observe that the deposing power is acknowledg'd by them to be a matter of Faith earum rerum quae ad fidem pertinent though you deny it to be so which did not belong to the third Estate who were Lay-men and Lawyers but withal they confess that the determination of this point did belong to the Church i. e. to themselves and the Pope omnem hanc authoritatem penes Ecclesiam eosque solos esse quos illa fidelium gregi praeesse voluerit By which it is plain that that Speech was not one Doctors Opinion only as Monsieur Maimbourge affirms but the Opinion of the whole Chamber Ecclesiastick or their whole Clergy And that the French Church afterward owned the Opinion of that Speech seems plain because the general Assembly of the Clergy An. 1665. gave the Abbot Gentil 6000. Livres to collect the Memoirs of the Gallican Church which were afterward solemnly reviewed by several Bishops and Abbots and then publisht among which this Speech of Cardinal de Perron is printed and approved the whole scope of which Maimbourge himself confesses is inconsistent with the independent right of Princes and their exemption from any deposing power It is true this Speech that so few years since was Printed among the Memoirs with so much applause and approbation is now ordered to be left out of them which is so far from being an argument to incline any man to acquiesce in the judgment of such a Church that it may justly affright him from confiding in such volatile changeable men who in such weighty matters vary their Opinions so often from one extreme to another And the reason is plain the French Bishops following the dictates of that Court so that since the quarrel about the Regale they have sought to stoop the Pope and probably to make his Election depend on the present French King as it did antiently on Charles the Great And of this I could give some likely proofs but that the digression would be too long But against all this it is objected That under the present King Lewis 14. the Sorbon An. 1663. condemn'd even the indirect Power of the Pope over Princes and asserted that the King of France hath no other Superiour but God to which we answer that the same Colledge did in the days of the League maintain the contrary as I have formerly proved and at last the Sorbon is not the Representative of the French Church nor can it be imagined says the * Ch. 5. p. 14. Author of the second Treatise against the Oath of Allegiance That those men who took upon them to vary from the Censures Decrees or Definitions of Rome would ever go about to set up an independent or infallible Chair in the Sorbon and deliver their Opinion either as an Article of Faith in it self or as a Rule of Faith to others But the Objection is strengthened That the Archbishops and Bishops assembled at Paris An. 1682. as Representatives of the French Church did decree the same to which we † V. Jurieu ubi supr answer that the Declaration was made but by thirty or forty Prelates within the verge of the Court whereas in a free National Council the contrary might have been determined But put the case that this had been decreed in a full and free National Synod yet neither could this have establisht an indefeasible right for I remember that in the Convocation under Henry 8. the King's Supremacy was decreed and establisht by our Bishops even by Gardiner Bonner c. who in all other things were zealous Catholicks and yet I suppose you will be loath to grant that for that reason the King had a just Right to that Supremacy And this also serves to answer your Objection from the Determinations of the French Vniversities against the Deposing Doctrine because not onely the greatest part of the Vniversities of

as have received the most holy Body of thy Son c. 3. To instance in no more the Prayer for the Dead in this Canon doth not relate to Purgatory for the Priest says Memento Domini c. Remember O Lord thy Servants and thy Handmaids and then names the Persons whom he is to pray for who have gone before us with the mark of Faith and sleep in the sleep of Peace Which are plain demonstrations that those Prayers were made before those new Doctrines and Practices were the Belief and Customs of your Church or else there are Errours in the Mass which the Council under an Anathema forbids any man to affirm 2. The Council declares † Sess 23. cap 4. Episcopos in Apostolorum locum successisse That Bishops are the Successors of the Apostles and if so then there being an equality among the Apostles so there is also among Bishops and where then is the Pope's Supereminent Power as Successor to St. Peter and how is he above his fellow-Bishops if they all succeed the Apostles to use St. Cyprian's Phrase Pari consordio potestatis honoris In an equal right to power and honour 3. The Council * Sess 4. commands the interpretation of Scripture according to the unanimous consent of the Fathers and if so we are well assured that the Controversies between us will be easily decided on the side of the Church of England for to the Fathers we are ready to appeal And now after all this suffer me to assure you that though I love your generous dealing in the affixing your Anathema's at the end of your † Popery Mis-repres p. 117 118. Book wherein you deal much more candidly than many of your Brethren yet I cannot but mind you that you have left your self and others by reason of the generality of your Expressions liberty to explain your meaning and therefore I have added some Anathema's agreeable to your own notions of things if I understand you aright to which I should be glad to find that you sincerely say Amen and it is as lawful for me who am but a private person in the English Church as it is for you to do so in the name of the Church of Rome And withal I do engage to make good that all these Opinions which I propose to be condemn'd are maintain'd by some Writers of the Church of Rome 1. He who pays true and proper Religious Worship to Images let him be Anathema Amen 2. Whosoever confides in the Intercession of Saints and Angels as much as in that of Jesus Christ for Salvation let him be Anathema Amen 3. Whosoever believes the blessed Virgin to have as much power in Heaven as her Son and prays to her to command him and begs from her pardon of Sins and the assurance of Salvation let him be Anathema Amen 4. He who does not believe that the Merits of Jesus Christ are the onely meritorious cause of our Salvation let him be Anathema Amen 5. He who believes that a Papal Indulgence doth remit Sins or deliver from eternal Death let him be Anathema Amen 6. He who believes that the performance of Ecclesiastical Penances makes satisfaction for eternal Punishment due to his Sins let him be Anathema Amen 7. He who speaks irreverently of Holy Scripture and calls it Aesop 's Fables a Nose of Wax and unsens'd Characters c. let him be Anathema Amen 8. He who believes that the Church hath power in a General Council or otherwise to make additions to the Christian Faith let him be Anathema Amen 9. He who believes the Pope to have any personal Infallibility either è Cathedra or in Conclave let him be Anathema Amen 10. He who asserts that the Pope or any other hath any power to depose Princes to dispence with their Subjects Allegiance and to authorize them to take up Arms against them either upon the account of Heresie or for any other cause let him be Anathema Amen 11. He who asserts that the Pope or any other hath any power to dispense with any Moral Law of God and to give men a License to Murther Forswear Lye or Equivocate let him be Anathema Amen 12. He who believes any thing contrary to the Word of God to Reason and Antiquity let him be Anathema Amen 13. He who says that men are not bound to the obligation of the Ten Commandments and among them of what we call the Second you a part of the First under pain of eternal Damnation let him be Anathema Amen 14. He who thinks that Faith is not to be kept with Hereticks and that Mental Reservation may be used with men of another Perswasion let him be Anathema Amen 15. He who thinks that Attrition is enough to fit a man for Absolution let him be Anathema Amen 16. He who thinks that any thing besides a sincere and true Repentance can bring a man to Heaven let him be Anathema Amen 17. He who believes that the modern Miracles of the Blessed Virgin c. are to be credited as he credits the Miracles of our Blessed Saviour and his Apostles recorded in Scripture let him be Anathema Amen 18. He who thinks Ignorance to be the Mother of Devotion and wilfully hides the Holy Scriptures from the sight and knowledge of the People let him be Anathema Amen 19. He who says a man ought to obey his Superiours whether Civil or Ecclesiastical in things that are sinful let him be Anathema Amen 20. He who maintains any other Doctrines than what were establish'd by Christ and his Apostles and believ'd in the Primitive Church let him be Anathema Amen These I give you as a Specimen and when these are condemn'd I shall think my self much more inclinable to be reconciled than now I am And because you are a private Person and whatever you say is but one Doctor 's Opinion and because your Writers differ where your Infallibility is fixt whether in a General Council or the Pope and if in the Pope whether in his fingle Person or in Conclave you will oblige the World if you use your interest to get these Doctrines Condemn'd by the Pope ex Cathedra and so you will bind the Jesuits and others who believe the Personal Infallibility and by the Conclave of Cardinals for this will bind others of your Communion and by a Council of all the Prelates of your Church and this will bind you the French Church and all others that call themselves Roman Catholicks for unless this be done we are still where we were And I shall tell you that the regaining so considerable a part of the Protestants as the Church of England is out of a state of Schism and Heresie as you are pleased in your great Charity to call it is a Reason weighty enough to summon such a Council and to do what is required towards an Accommodation and till this is done all that you say else is but the sprinkling of a little Holy Water and gratis