they be apt to look shy upon any thing that has but the character of sedition and disloyalty tho' never so unjustly stampt upon it And this way has in all ages been found successful The Israelites in Egypt had a hard hand kept over them because suspected of attempts against the Government and that under a pretence of Religion and worshipping their own God they would rescue themselves from the cruelties of the house of bondage David was traduc'd to Saul as a Conspirator against his Crown and dignity and Elijah to Ahab as the troubler of Israel The Chaldean Courtiers represented Daniel and his Companions as peevish opposers of the King's Proclamation By the same artifice Haman laid a train to blow up the Jewish Nation by telling Ahasuerus Esth 3.8 they were a people that kept not the Kings Laws and that therefore it was not for his profit to suffer them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perverse and unsociable generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ap. Joseph Antiquit. l. 11. c. 6. p. 375. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. as that Emperours Edict represents them an ill-natured people cross to the Laws and disobedient to their Princes disaffected to Monarchy and the affairs of the Empire No man ever gave greater demonstrations of a just submission and deference to Authority than our blessed Saviour and yet was himself arraign'd condemn'd and executed as an enemy unto Caesar How oft were his Apostles accus'd for being ring-leaders of a faction men that talkt strange words of one King Jesus and acted contrary to the decrees of Caesar And in the primitive times nothing more common than to find the Heathens charging Christians to be traitors to the Government and the pests of humane society and that they were hostes humani generis the common enemies of mankind Vid. Justin Mart. Apol. 11. p. 58. Nor could they under their bitterest sufferings so much as comfort one another with the promises of a Kingdom reserv'd for them above but the officers that over-heard them immediately traduc't them to the Prince as ambitious affectors of the Empire A calumny than which nothing can be more absurd and senseless For Religion where 't is not more pretended than practised Adv. Colot p. 1125. is as Plutarch truly stiles it the ligature of all Communities and the security of Laws and a City sayes he may as well be built in the air without ground to stand on as a State be either constituted or preserved without the supportment of Religion Orat. ad Aug. ap Dion in Vit. Aug. p. 490. Upon this account the great Statesman Maecenas prudently advised Augustus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all means and upon all occasions to advance Religion and the worship of the gods as the strongest Bulwark against conspiracy and treason Nor is this founded only in the nature of Religion but in the justice of the Divine Providence which usually rewards piety and vertue especially in public Societies with peace and plenty and a flourishing state and condition in this world To which purpose Cicero layes it down as a maxim of State Omnia prospera eveniunt colentibus Deos. Cicer. vid. de nat deor lib. 1. That a people that have a care of Religion must needs be prosperous and can never be unhappy till they become irreligious and he tells us that the arms and instruments by which the Romans conquered the World were not so much strength and policy as Religion and piety And 't is no more than what the Wise man observ'd long since Prov. 14.34 that 't is righteousness exalts a Nation while sin is the reproach of any people II. Christianity is so far from being justly obnoxious to this charge that of all Religions it best secures the interests of civil authority and the peace of the world Which will be abundantly evident if we consider these three things 1. The express and peremptory Laws which Christ and his Apostles have given in this matter commanding us in words as plain as words can tell us to study to be quiet to be humble and gentle 1 Thes 4.11 Rom. 12.18 Eph. 4.31 Rom. 14.49 and as much as in us lies to live peaceably with all men to put away strife and clamour and evil speaking and to follow after the things that make for peace to obey Rulers and Magistrates to honour their persons revere their power and quietly live under the protection of their Government to give unto Caesar the things that are Caesars as well as unto God the things that are Gods Rom. 13.1 2. that every soul be subject unto the higher powers for that there is no power but of God and that the powers that be are ordained of God whosoever therefore resisteth the power resisteth the ordinance of God and they that resist shall receive to themselves damnation therefore ye must needs be subject not only for wrath but also for conscience sake Observe let every soul of what rank quality or degree soever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Chrysostome upon these words tho' thou art an Apostle tho' an Evangelist tho' a Prophet or whatsoever thou art thou must be subject it being plain sayes he that these things are commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only to Laymen but to Bishops to Priests to Monks Persons under the severest discipline of Religion A man that considers how careful this good Father is to bring the Clergy within the verge of this command would be apt to think he clearly foresaw and particularly set himself against the tyranny and usurpations of the See of Rome And indeed he has so fenc't it in that unless the Bishop of that Church can pretend to be greater than Apostles Evangelists or Prophets there 's no starting-hole left for him to escape But what speak we of Apostles or Prophets when 't is now for several ages notorious to the world that he opposes and exalts himself above all that is called God or is worshipped and has not scrupled to usurp the very titles and royalties of God himself And because whatever power the Bishops of Rome pretend to must be derived from S. Peter let us in the next place enquire what direction S. Peter himself gives us in this case and we shall find that both the Apostle of the Jews and the Doctor of the Gentiles write and speak the same things 1 Pet. 2.13 14 15. Submit your selves unto every ordinance of man for the Lords sake whether it be to the King as supreme or unto Governours as those that are sent by him for the punishment of evil doers and for the praise of them that do well for so is the will of God c. 'T is a Law that has a peculiar stamp and signature of divine authority upon it How far they who insolently claim to be S. Peter's Successors agree with this doctrine we shall see by and by But lest men who naturally love an unbridled liberty should take occasion to
forget this duty S. Paul has made it a solemn and standing part of the ministerial office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be their Remembrancers in this case Tit. 3.1 put them in mind to be subject to principalities and powers and to obey Magistrates Lastly These commands thus plainly delivered thus frequently inculcated are to be complyed with not only out of principles of fear but of conscience and are bound upon us with the considerations of no less than eternal happiness or misery in the other world 2. The true genius and spirit of the Christian Religion is opposite to nothing more than to disturbance and disorder for 't is a spirit of meekness and humility not thinking of our selves more highly than we ought to think but in honour preferring one another a spirit of love and gentleness of justice and integrity that renders to all their dues tribute to whom tribute is due custome to whom custome fear to whom fear honour to whom honour Wherever Christianity is cordially complyed with it begets the most sweet and benign the most peaceable and benevolent temper of mind represses all hasty and indeliberate transports and suffers not the mans spirit to be ruffled with passion by every trivial affront or injury that 's offered to him It enables us to be patient towards all men and to bear provocations with a generous mind to carry our selves towards those that wrong us with all kindness and gentleness and to be ready to do them all the good we can 'T is not enough that we do not fly out into the excesses of an extravagant revenge the Christian spirit is something more 't is to treat our enemies with all the arts of softness and good nature to interpret their actions with candor and ingenuity to love their persons though we condemn their vices to study their amendment to pray for and promote what in us lies their comfort and quiet in this and their happiness in another world It teaches us to be content with our place and station and to take up with that portion which the wisdom of the divine providence has allotted to us levels pride and ambition and makes us willing to abate of our own private interests when it may conduce to the peace and prosperity of the public it naturally begets a mighty regard and reverence for Superiours a dread of their power a veneration for their authority and a readiness to sacrifice our estates or lives for the common safety This is the true life and temper of Christianity and he that can be religious without this must be a Christian by a contradiction And therefore when the two sons of thunder were hot in fetching down fire from heaven to be revenged upon those Cities that would not entertain them our Lord takes them up and tells them Luk. 9.55 you know not what manner of spirit you are of you little consider the nature and design of that Evangelical institution which I am come to set on foot in the world such passionate wild-fire as you breath after does but little suit with the mild and gentle spirit of the Gospel The summ is this Were men duly influenc't by the power of that Religion which they profess the world would soon be blessed with the most happy scene and state of things Governours would rule peaceably and securely subjects obey freely and quietly and every man in his capacity would be in some measure as happy and prosperous as himself or other men could make him And that there was a time when such a spirit eminently rul'd in the breasts of Christians will appear if we consider Thirdly The temper and practice of the ancient Christians in the first and best ages of the Gospel when men really were what they pretended to be when they liv'd and lov'd as brethren honoured even their Heathen Magistrates paid their tributes obey'd their laws serv'd in their wars and pray'd daily for their prosperity and safety Such an instance of universal charity modesty and obedience was our blessed Saviour readily paying tribute though it put him to the expence and charges of a miracle freely owning Pilats authority to be from heaven and cheerfully submitting to his unrighteous sentence such were his Apostles who tho' unjustly scourg'd before the Council gave not an ill word or look but went away rejoycing and when Herod had barbarously kill'd one of their number and design'd the next day to send another of them the same way what course did the Christians take in this case fire the City about his ears hire a Ruffian to stab him or a Physician to poyson him oh no they oppos'd with nothing but prayer to Heaven See Prim. Christ Part III. chap. 3. 4. where the practice of the ancient Christians in this matter is fully represented And the same were the Christians in succeeding times as I could shew at large would the time and your patience give me leave Tertullian assures us That in their Church-service they daily pray'd for and in their constant practice promoted the happiness and prosperity of the Empire that the Christian was an enemy to no man and much less to his Prince and both he and the rest of the Christian Apologists do upon all occasions vindicate the Christians as the truest subjects and best friends to the Empire Where they could they obey'd actively where they could not they were careful in patience to possess their souls And therefore when Julian the Apostate urg'd his Army most part made up of Christians to wicked counsels and the practices of Idolatry they withstood him only with prayers and tears because sayes Nazianzen Orat. 〈◊〉 in Jul. p. 94. who liv'd at that time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they accounted this the only remedy in times of persecution Nay Julian himself whom none can suspect as over favourable to Christians gives them this testimony that if they see any one mutinying against his Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eragm Ep. p. 528. immediately they punish him with the severest penalties Nor were they thus submissive and patient meerly for want of power and because they knew not how to help it no they could quietly dye at the Emperours command even when they had power lying at their feet whereof the Thebean Legion Vid. Eucher Comment ap Sur. Septemb 22. prim Christ ubi supr c. 4. p. 331 c. consisting of at least six thousand six hundred faithful and resolute souldiers is a never to be forgotten instance who being commanded by the Emperour Maximian to do sacrifice to the gods upon their refusal were commanded to be decimated their general Mauritius exhorting them to dye like Christians and not to oppose tho with power by their side Orders being renewed a second time they unanimously return'd this generous answer We acknowledge Caesar that we are your souldiers and took up arms for defence of the Empire nor did we ever betray our trust or forsake our station
§. 8. alibi Vasquez d Examen praef monit R. Jac. p. 49 55 103 142 143. Coquaeus e Aphorism Confess in verb. Clericus princeps Tyrannus Emanuel Sa f De Haeres c. 30. p. 293 296. Santarellus g De Reg. Reg. instit l. 1. c. 6. p. 58 c. c. 7. p. 63 c. Mariana h Defens Bell. T. 2. col 1153 c. adv Reg. Brit. c. 6 7. def Apol. Gall. p. 591. Gretser i Tom. 3. disp 5. q. 8. punct 3. Valentia by Cardinal k Letter about Devent p. 27 28 30. in Resp pro Cathol adv persecut Angl. passim vid. c. 2 4 5. ext in concert Eccl. Cath. in Anglia Allen l Controv 3. q. 5. artic 2. p. 710 711. Stapleton m De Visib Monarch l. 2. c. 4. de clave David l. 1. c. 6. p. 26. c. 9. p. 57. l. 2. c. 10. p. 99. Saunders n Quiet sob reck p. 80. Letter of the Oath of Alleg. p. 18 19 80 85. Philopat sive ejus sit sive Creswelli p. 106 107. it §. 158 160 162 221. Parsons and hundreds more I shall a little more particularly instance in Bellarmin because he is the most profest Champion of the Papal cause and being a man of great wit and Learning express'd himself as cautiously as he well could in this matter yea so cautiously that Pope Sixtus V. was once resolv'd to have condemn'd and supprest his writings because attributing too little to the Papal authority as the Cardinals themselves told mine Author o Gu. Barcl de potest Papae edit 1609. c. 13. p. 101. c. 40. p. 329. and yet even he p De Rom. Pontif. l. 5. c. 6. col 889. c. 7. ib. c. sayes roundly that the political Power not only as 't is Christian but as 't is Civil is subject to the Ecclesiastical so that the Pope may in order to the good of souls govern and dispose of temporal Princes alter Kingdoms take them away from one and give them to another that if a King be an Infidel or an Heretic and we know what they mean by that nay he particularly reckons the Kings of England among his instances and seek to draw his Dominions to his sect it is not only lawful but a duty in his subjects to deprive him of his Kingdom And whereas sayes he the primitive Christians attempted not the like on Nero Dioclesian Julian or the rest it was not it seems that they boggled out of a sense of duty but only quia deerant vires temporales because they wanted means and power to effect it A bold piece of falshood Fuligat vit Bell. l. 1. c. 2. p. 17. and a sufficient confutation of what the Writer of his Life affirms that he could not remember that he had ever told a lye in his life or disguised the truth by fraud or sophistry If it be here said as sometimes they do when pincht with these objections that these are but the opinions of their private Doctors and not the public and standing declarations of that Church to this I shall briefly return these three things by way of answer 1. That this is a most gross and senseless evading of the argument for whether their Church publicly declare this or not 't is these private Doctors that steer mens Consciences conduct their practice and that diffuse the venom into all parts of the Christian world and if the mischief be done by vertue of these hellish Principles Princes murdered Kingdoms invaded and the foundations of Government overturned 't is little matter whether it be done by connivence or command as if the family be destroyed by the servants scattering of poyson in every corner 't is but a trifling excuse that the Master of the house did not command but only stand by and see them do it 2. These pernicious doctrines are publicly taught in their Schools and Universities and Books of them printed in all Countries approv'd licenc't and recommended and suffered to pass without controul the very worst of them never censur'd condemn'd or burnt by the supream authority of that Church which in all reason justice and equity they were oblig'd to do did they not allow and own them 3. And which will fully answer this matter Most of these detestable principles are extant in the body of their Canon Law See the Bishop of Lincoln's Book called Principles and positions approved by the Church of Rome which is their public rule and standard at this day are determined in the Breves and Bulls of their several Popes who have solemnly denounc't those things ex Cathedra and what 's higher yet are in effect found in the Decrees of their own General Councils I instance in two Ann. 1215. the Council of Lateran whereat were present the Pope the Patriarchs of Constantinople and Jerusalem seventy Arch-bishops four hundred and twelve Bishops eight hundred Abbots and Priors besides Embassadors from most Princes in Christendom this Council decreed that Heretical Lords and Rulers should be Excommunicated their Vassals absolved from their obedience their Lands seiz'd and dispos'd of to Catholics In the general Council at Lyons Ann. 1245. the Pope by advice of the Cardinals and Council and by a definitive sentence pronounc't there depos'd and depriv'd the Emperour Frederic discharg'd his sworn Subjects from their Allegiance Excommunicating all such as should obey or favour him commanding the Princes forthwith to proceed to a new Election all which is inserted into the Acts of that Council To be short so evident is the case that some of their greatest Champions more candid and ingenuous than the rest have plainly confest that if the Pope have not such a power of Excommunicating and deposing Princes and absolving Subjects from their Fealty and Allegiance See Card. Perrons Harangue among his Works in French p. 635. Lessius seu Gu. Singletonus Discuss Decret Conc. Later p. 46 90 100 123. but especially the Jesuits Loyalty printed 1677. the first Treatise their Church having all along challeng'd and exercis'd it in her supremest Tribunals must be fallen into a damnable errour both in faith and practice and consequently must cease to be a true Church that therefore the belief of it is an article essential to it and to assert the contrary is an opinion erroneous in faith temerarious and impious But if their Church must needs stand or fall with this principle let them look to that 't is in the mean time evident enough that the principles they believe and teach are in the tendency of them immediately destructive of the safety and authority of Princes and the peace of humane society But alas that 's not all nor the worst of the case These pernicious doctrines are not meer Scholastic subtleties dry and barren speculations but impregnated with life and power and accordingly II. The practices of the men of that Church have been alwayes