and Sobriety to such as I believe have a real tho misguided Zeal for the protestant Religion for their King and Country To such as have not forgotten that a War was raised for the Preservation of Religion and Liberty but ended in the ruin of them both That an Army turned their Arms against them from whom they received their Commission (B) Prinnes Epistle before his Speech of Decemb. 4. 1648. It is clear that the very Officers and the Army being not our Masters but Servants particularly raised waged and engaged by Solemn League and Covenant among other things to protect and defend the Parliaments and Members Rights Priviledges and Persons from all force and violence whatsoever in such manner as both Houses and the Committee of both Kingdoms should approve cannot pretend the least shadow of Reason or Authority from the Law of God or Man thus traiterously to seize imprison and seclude 〈◊〉 without the Houses License before any particular Charge against â—… That a Covenant was first entred into for the Defence of the King and afterwards to the astonishment of many that had taken it made use of by others against his Person and Authority (C) See the Declaration of the Army at St. Albans Novemb. 16. 1648. presented to the House by the Army Officers wherein they demand the bringing the King to a speedy Tryal In this Remonstrance they say Whereas It might be objected that by the Covenant they were obliged to the Preservation of his Majesties Person and Authority it was with this Restriction In the Preservation of the True Religion and Liberties of the Kingdom So that considering Religion and the Publick Interest were to be understood the Principal and Supream Matters engaged for and the Kings Person and Authority as Inferior and Subordinate thereto And whereas the Preservation of his Person and Authority was not consistent with the Preservation of Religion and the Publick Interest they were therefore by the Covenant obliged against it The Clause in the Covenant to which they refer is Art 3. On the other side the Secluded Members remind the Army Officers of the Solemn League and Covenant by which they say they were obliged to preserve the Kings Person and Dignity from violence and give this among other Reasons for their Voting the Kings Answer Satisfactory c. I know 't is unreasonable to charge men with all the Consequences of their Principles when they not only declare against those Consequences which are charged upon them but also protest against them by their Practise as many Gentlemen did especially after they were surprised with the Votes of No further Addresses to the King And therefore I shall not here enquire into the Nature and Tendency of the Covenant Declaration Remonstrances c. of those times which have been so often quoted both for and against adhering to the King However all men of Conscience and Loyalty may from hence learn how easie it is for a Leading and Potent Faction to strein the Consequences of things and how little all Arguments signifie to them them that have gotten the Sword into their Hands (D) Mr. Baxter in his Preface to the Cure of Church-Divisions I have seen how confidently the Killing of the King the Rebellious demolishing of the Government of the Land the killing of many thousands of their Brethren the turnings and overturnings of all kinds of Rule even that which they themselves set up have been committed and justified and prophanely Fathered upon God To conclude this Head Let it be the peculiar honour of Papists and Turks to propagate their Religion with Sword and Bloodshed Let us regulate our Zeal with Prudence Obedience and Charity which make up the truly Christian Temper of English Protestants Let no private Passion or Interest transport us beyond the bounds of our Duty to God and our Allegiance to our Soveraign For if they do we shall convince all Impartial men that we have as little sense of True Religion as ous Adversaries of Rome You have seen the Operation of these Principles in the inciting and animating the People to Tumults and Commotions Evil Principles brought forth Seditious Words and they were quickly followed with Seditious Practises against the Government But those Holy Scriptures which blessed be God you have in your own Language forbid you To curse the King in your thought (E) Eccles 10.20 To despise Dominion and speak evil of Dignities (F) St. Jude ver 8. They command you to pray for the King and for all that are in Authority (G) 1 Tim. 2.1 and to be Subject not only for Wrath but also for Conscience sake (H) Rom. 13.5 2. As we desire to keep out Popery and strengthen the Interest of the Reformation let us beware of contributing any thing towards the subverting of the Church of England A Church which is the most Impregnable Bulwark of the Protestant Cause A Church which hath the Support of Scripture and Antiquity of purity of Doctrine and Piety of Devotion and therefore the busie Factors for the Roman Religion have made use of more Arts and Instruments for destroying this than any other Church in Christendom But whether will the misguided Zeal of some men transport them Whilst one Faction labours to break it in pieces as the most probable means of introducing Popery the other strives to overthrow the Constitution of it out of Zeal against Popery Our Liturgy for they have not much to say against our Articles of Doctrine is but the Masse-Book translated into English Our Church-Government Antichristian and our Ceremonies but Popish Trumpery And yet the Compilers of our Liturgy the Bishops and Episcopal Divines suffered Martyrdom by the hands of the Papists they had the Substance of our Liturgy the same kind of Episcopacy the same Rites and Ceremonies with us I do not say That no Constitutions of our Church are capable of being explained or amended for what Church under Heaven is perfect in all matters of Doctrine and Worship of Order and Discipline But did we lay aside all Prejudices and groundless Disaffections did we allow to them the same Favour shall I say or Common Equity which is allowed to all other things of Humane Composure we should not only be freed from the loud clamours of Antichristianism and Popery but we might assure our selves that Popery can never enter into our Church whilst the Established Doctrine and Liturgy Government and Order are preserved For 1. Doth the Church of England impose any other Doctrines as necessary to Salvation besides That Faith which was once delivered to the Saints Is our Creed swelled of late by the Addition of any of the new Articles of the Roman Church (I) See Article the 6th Of the sufficiency of the Holy Scripture for Salvation 9th Of Original Sin 11th Of the Justification of Man 14th Of works of Supererogation 15th Of Christ alone without Sin 19th and 20th Of the Church 21st Of the Authority of
General Councils 22d Of Purgatory 24th Of speaking in the Congregation in such a Tongue as the People understand not 25th Of the Sacraments 28th Of the Supper of the Lord. 29th Of the Wicked c. 30th Of both Kinds 31st of the one Oblation of Christ finished upon the Cross 32d Of the Marriage of Priests 34th Of the Traditions of the Church 36th Of the Consecration of Bishops and Ministers 37th Of the Civil Magistrate And Sancta Clara that went about to reconcile our Articles with the Doctrine of the Church of Rome might as well have attempted to reconcile the Masse-Book with the Alcoran 2. As to the Liturgy How many uncertain Stories and Legends Responds Verses vain Repetitions Commemorations c. have our Reformers cast out How many Anthems and Invitatories have they cut off which did break the continual course of reading the Scriptures How many of the principal points of Popery are countervened in our Liturgy (L) V. G. The Cup in the Holy Eucharist restored to the Laity The Mediation of the blessed Virgin Mary the Holy Apostles and Saints departed the Merit of our good Works the Sacrifice of the Masse Transubstantiation and the Adoration of the Host five of the Romish Sacraments Prayer for the Dead and the Superstitious Ceremonies of Baptism expresly excluded But they that make this Objection I suppose to say no worse never read either the Popish or our Service-Book (M) See the former part of the Morning Prayer the Liturgy Communion Service c. 3. To come to the Episcopal Government of the Church of England It is very well known saith B. Sanderson in the Preface to his Sermons to many what rejoycing the Vote for pulling down of Episcopacy brought to the Romish Party how even in Rome it self they sung their Io Paeans upon the Tidings thereof and said triumphantly Now the Day is Ours now is the Fatal Blow given to the Protestant Religion in England A thing little considered by them that were for Reforming the Church by the Extirpation of Popery and Prelacy and opposed the Roman Cause by the Abolition of that Government which the Strength and Policy of Rome have been so long employed against Do not all Historians agree That as the Monks and Friars were found to be more serviceable to the Papacy than the Prelates so the Popes enlarged their Priviledges granted them Exemptions from Episcopal Jurisdiction and all the Opposition of the Bishops against them have signified little in the Court of Rome so long as their Interest and Grandeur were maintain'd by those Creatures and Vassals of the Roman See V.G. Gregory the 9th published two Bulls forbidding all Bishops to exercise any Jurisdiction over them (N) Greg. Dicret l. 5. tit 31. c. 16.17 Greg. 9. Universis Ecclesiaâ—am Praelatis The following Popes confirmed their Priviledges and though some of them wearied with the Complaints of the Bishops confined them within certain Limits yet others revoked their Constitutions granted them new and more ample Charters nulled all former Bulls of Restriction and Decreed that they were immediately Subject to the Pope and to none else This Design was all along aimed at in the Institutions of the Regular Clergy and the Popes and Court of Rome always appear'd in it as much as they durst But the Complaints of the Bishops and Secular Clergy became so Universal that at length they fixed upon a new project set up the Order of the Jesuites or Spiritual Janizaries by whom they have ever since exercised an absolute Tyranny over the Bishops as well as the Parochial Clergy and People The Immunities and Privileges conferr'd upon them are such as these To Preach hear Confessions open their Schools without License of the Bishops or Vniversities to administer Sacraments and instruct Youth to Correct Interpret Expunge and Burn such Books as they dislike c. (O) V. Bullar Cherub tom 1. p. 653 154. Where the several Bulls or Charters of Priviledges are enumerated Thus were the Bishops in the Roman Church stript of their Authority the Government of the People committed to mere Priests and a Jesuite by Delegation from the Pope may ordain Priests too as well as the Bishops We see the Pope and Court of Rome are no great Friends to a Popish and do you think they have more kindness for a Protestant Episcopacy By whose means did Cranmer and Ridley Hooper Farrar and Latimer suffer Martyrdom Did not those Holy Men exercise the same Power and Jurisdiction then which our Bishops do at this day Is the same kind of Episcopacy Popish in our Times that was Heretical in theirs Were they esteemed by the Papists their most formidable Enemies and are their Successors become their Secret Friends In Fine How can you give credit to the Popish Plot and at the same time brand those very persons with the Infamous Names of Papists and Popishly affected which were to be made Examples of Popish Cruelty Hath not the first Discoverer of the Plot acquainted you with the Names of them which were to be put into their Places But I cannot pass over that memorable Passage of B. Hall in his Speech to the House of Peers Speaking of the base and scurrilous Libels and Pamphlets wherewith the Governours of the Church had been over-born and in which Papists and Prelates like Oxen in a Yoke were matched together O my Lords I beseech you to be sensible of this great Indignity do but look on these Reverend Persons do not your Lordships see here sitting on these Benches those that have spent their time their Strength their Bodies and Lives in preaching down and writing down Popery and which would be ready if occasion were offered to sacrifice all their old Blood that remains to the maintenance of that Truth of God which they have taught and written And shall we be thus â—…spightfully ranged with them whom we do thus professedly oppose (P) B. Halls â—…eech quoted â—…late Book â—…led The 〈…〉 the 〈…〉 art 1682. p. 4 5. But the Rites and Ceremonies of the Church of England are Popish and Superstitious And yet we have no Adorations of Saints Angels or any other created Beings no Superstitious Consecrations of Bells Candles Salt Water c. Hath not our Church put a manifest Difference between Naked Ceremonies and Superstitious Parts of Divine Worship Don't She reject all Opinion of Merit and Spiritual Efficacy and expresly declare that they are Things in their own Nature Indifferent and Alterable In short Would those men which make this Objection apply their Minds to the Study of the Popish and Protestant Doctrine I believe we should hear no more of this Groundless Calumny But to them which fasten this Odious Imputation upon our Church and Church-men I will only say these three Things 1. It is the highest Injustice and Uncharitableness For did ever any Order of men write with more Learning and Judgment with more Zeal and Vigour against Popery than the Episcopal Clergy
might add Paul the 4th and Sixtus the 5th Bellarmine de R. Pont. l. 5. c. 1. quotes some others of this Opinion For the latter see the Authors quoted by Bellarmine de R. Pont. l. 5. c. 1. and ad versus Barclaeium in his Opuscula Salmeron Tom. 4. p. 413. Fr. Romulus Resp ad Apol. Ed. 1591. p. 41 42 43. Cardinal Perron in his Oration to the third Estate at Paris tells us That unless this Doctrine were approved it follows that the Church of Rome for many ages hath been the Kingdom of Antichrist and Synagogue of Satan And to let you see that his Majesties Roman Catholique Subjects are no Honester than the rest of the World I appeal to two very late Writers of our own Country Some years since three Treatises were published under the Title of The Jesuites Loyalty The Author of the first roundly asserts what the other two slily insinuate this Deposing Doctrine and proves it by as great Authority as they can bring for any Article of the present Roman Faith The other is an English Jesuite too and he without any mincing of the matter tells us this Doctrine was long ago taught by almost all Orders and Professions Seculars Regulars (B) See D. Stilling fleets Answer serveral late Treatises in the Preface And whether they teach the Popes Power to be direct or indirect 't is all one for if Princes may be deposed in some cases if there be no standing Court Independent on that at Rome which is to Judge when it is necessary to depose them they had as good tell us in plain terms that no Prince is to wear his Crown any longer than the Pope and other Princes or his own Subjects will give him leave that the Pope never wants Authority to depose a King but when he wants strength or courage a fair excuse or a fit opportunity (C) Bellar. recognit lib. 5. de Pont. c. 8. Ecclesia non semper privat Principes dominio vel qui a vires non habet vel qui a non judicat expedire And therefore there is no reason why they should have the reputation of moderate men that seem to restrain and qualifie the abuse of the Popes direct temporal power or to write against it with some pomp and vanity when indeed they do but abuse the world with a distinction which serves only to veil the impiety of the former assertion and make Princes secure and inapprehensive of their danger Again the assertors of the Pope's indirect Power are not agreed whether a Prince may forfeit his Crown for misgovernment or unfitness to govern or whether only for Apostacy or Heresie The Doctrine of deposing Kings for misgovernment is approved by the Authentick Canon Law of the Roman Church (D) Decret par 2. Can. Alius Caus 15. qu. 6. Zacharias Regem Francorum non tam pro suis iniquitatibus quam pro eo quod tantae potestati crat inutilis à regno deposuit If a Prince become a manifest Apostate he falls from all power and dignity in the Judgment of all their approved Divines and Canonists (E) Parsons or Creswel or both under the name of Philopater Sect. 2. n. 157. That a Prince may be deposed for Heresie is so generally received that those very persons of the Roman Church which have written against it in other cases do except the case of Heresie And 't is observable that in their General Council of Lyons wherein Frederick the Emperor was deposed for Heresie his Advocate endeavoured to vindicate him from the guilt of that crime but neither the Emperor nor he excepted against the power of the Church to depose him in the case of Heresie 3. This is the Doctrine of the General Councils and lawful Representatives of the Roman Church as the Reader may find in the Margent (F) Conc. Lat. 4 c. 3 an 1215. de haereticis tom 28. p. 161 162. Conc. Lugdun an 1245. tom 28. p. 424 c. Conc. Constant tom 29. an 1414 p. 458. I know the Council of Trent made no express Decree about the deposing of Princes but he that considers the State of Christendom at that time how many Princes had been already driven out of the Roman Church and how many more were ready to follow them will rather wonder they said so much than that they durst say no more For though it was no time for them to speak their minds yet so true were the Fathers of that Council to their Master at Rome as to keep up his claim to a temporal power over Princes For did they not make bold to Excommunicate and deprive Emperors Kings and Princes of all their Dominions held in Fee of the Church (G) Concil Trident tom 35. Sess 25. c. 19. in the Decree against Duels By this Canon saith a Royal Author the Kingdom of Naples had need look well to it self (H) K. James his works p. 449. For one Duel it may fall into the Exchequer of the Roman Church because that Kingdom payeth a relief to the Church as a Royalty or Seignorie that holdeth in Fee of the said Church And had not the Kingdoms of England Scotland and Ireland need look well to themselves too For if we believe the Popes and their dependents they are the Dominions of the Church the Pope is our Soveraign Lord the King is but his Vassal and did not King John grant to Pope Innocent and his Successors the Kingdoms of England and Ireland and receive them back again upon paying yearly a relief to the Church Did not Innocent the Third and Innocent the Fourth call the Kings of England their Vassals (I) Mat. Paris Ed. Lon. 1640. ad an 1216. p. 280. ad an 125. p. 272. Did not the Pope declare to Queen Elizabeths Resident that England was held in Fee of the Papacy (S) History of the Reformation part 2. P. 374. Since his Majesties restauration the Lovaine Divines insisted on this title of the Pope to the Kings Dominions and it seems his Holiness was well enough pleased with it (M) History of the Irish Remonstrance p. 117. and p. 101. placuit Pontifici reservat in sua tempora Baronius endeavours to make out the Popes title Tom. 12. ad an 1159. ad an 1172. And Spondanii Continuat Baronii Paris 1658. tom 1. p. 327. ad an 1299. Bellarmine Apol. pro resp c. ed. 1610. p. 33 34 35. That the Kingdoms of England and Ireland are Tributary to the Pope Again did not the Fathers of Trent confirm all the Canons of Popes and Councils in favour of Ecclesiastical persons and liberties and against the insringers of them (N) Concil Bid. Sess 25 de Ref. c. 20. Did they not take care to preserve the Authority of the Roman See in all things (O) Conc. Trid. Sess 25. de Ref. c. 21. And confirm the Capitula of the Council of Lateran in which the deposing Power is asserted But that I may