Communion may have a great and just Sense of their own Honour and that Duty which they owe to their King and Country They may be better Men and better Subjects than the Principles of their Church and Religion do either incline or allow them to be This may come to pass any of these three ways 1. When they do not understand the Sense of the Roman Church or the natural tendency of the Principles of their Religion for the Confessors and Guides of Souls which have the Faith and Consciences of the Laity in their keeping do not think fit at all times and in all places to instruct their Disciples in such Doctrines 2. When their natural Tempers and Dispositions are stronger than the Principles of their Church and Religion For I do not think the worst Religion in the World can root out all common Reason and natural Conscience all good Nature and Humanity and make all men Bloody and Disloyal whom Nature hath made Kind and Peaceable Some men have more of the Generosity of the English Man than of the Treachery of the Papist the very names of Murder and Treason strike a kind of Horror into the minds of men and natural Conscience if it be not bribed or biassed by a bad Religion or a vicious Life will startle at the thoughts of Assassinations and Rebellions the violation of Oaths and Contracts 3. When they have not much Zeal for Religion For if men be cool and indifferent in that Religion which they profess they may be over-ballanced with the Love of their King and Country And yet after all no man knows just how much ignorance good-nature or indifferency in Religion will serve to ballance the Fury of a misguided Zeal II. I come to consider the Principles and Practices of the Roman Catholiques in the time of the late Rebellion And though I would not lessen the Services which some persons of that Religion have done to his Majesty or Royal Father of Blessed Memory yet I must say there are many things which overthrow all the Pretences of Loyalty to the Crown that are made by the main Body of Roman Catholiques That this is no uncharitable Surmise will appear if we look back as far as the Irish Rebellion wherein the Roman Catholiques of that Kingdom were almost universally engaged I know the Seditious Practices of such as called themselves Protestants were by so much the more inexcusable by how much Protestant Principles are more inconsistent with Religion than these of the Papists But the Tumults in Scotland were now in a great measure suppressed and the King had by some Acts of Grace and Additions of Honour to the Malecontents of that Kingdom quieted if not obliged his Enemies when he was surprized with the news of a desperate Rebellion and barbarous Massacre of many thousand Protestants in Ireland And as his Majesties Affairs were hereby put into a much worse condition than before so the Parliament in England became more unreasonable in their Demands more resolute in their Answers than otherwise they either would or durst have been For the King conjures them by all that is or can be dear to them or him to take into consideration the case of his distressed Protestant Subjects but to use his Majesties own Words The Distractions and Jealousies here in England made most men rather intent to their own Safety or Designs they were driving than to the Relief of those who were every day inhumanely butcher'd in Ireland (A) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 printed 1649. p. 92. The Parliament in England pass a Vote That the Kingdom be forthwith put into a posture of Defence and soon after another That the Ordinance for the Defence of the Kingdom is not prejudicial to the Oath of Allegiance They Vote That what was done at York for a Guard to the King was a Preparation for War against the Parliament a breach of the Trust reposed in him by his People c. (B) Memorials of the English Affairs printed 1682. ad an 1641 1642 But to return to Ireland Here was a Plot and Design against the Crown and Government of which his Majesty expressed the greatest Abhorrence and Detestation and offer'd to go in Person to reduce the Rebels to Obedience A Plot in which the main Body of the Papists and no others were actually concerned (C) In the Preamble to the Bill of Settlement in Ireland an 1662. it is called An Unnatural Insurrection against his Majesties Royal Father his Crown and Dignity which first broke out Octob. 23.1641 and afterwards spreading it self over the whole Kingdom it became a formed and almost National Rebellion of the Irish Papists And in an Act of Parliament for keeping the 23d of October as an Anniversary Thanksgiving It is said That many malignant and rebellious Papists and Jesuits Seminary Priests and other Superstitious Orders of the Popish pretended Clergy most disloyally treacherously and wickedly conspired to surprize the Castle and City of Dublin and all other Cities and Fortifications of that Realm and that all Protestants and English throughout the whole Kingdom which would not joyn with them should be cut off c. See the late History of the Irish Rebellion in Folio And F. Walsh in the Dedication of his History of the Irish Remonstrance tells us of an Universal Rebellion or Insurrection of all the Catholiques in Ireland a very few excepted against his Majesties Laws Authority and Deputies of that Kingdom An. 1641. Of their Confederacy formed and a War continued by them for many years after of two several Peaces the first 1646. the second 1648. with his Majesties Lord Lieutenant in that Interim scandalously violated by the prevailing party among them Yea to that prodigious height did the Insolence of the rebellious Faction arise that at length they banished his Majesties Lieutenant and took the Royal Authority upon themselves But it may be since his Majesties happy Restauration they have repented of their former Wickedness Repented of a Rebellion that was Blessed and Sanctified by the Pope A Catholique Army for so they stiled themselves repent of fighting for the Catholique Cause They were so far from repenting that the Popish Clergy of that Kingdom assembled in a National Synod Ann. 1666. refused to petition the King for Pardon though there were at least thirty then present and above five hundred more of them alive which were obnoxious to the Laws for their carriage during the late Wars of the Roman Catholique Confederates (D) History of the Irish Remonstrance p. 667 671 672. Indeed since his Majesties Return some of the Irish Clergy and Laity agreed to present such a Remonstrance to his Majesty as might seem to give him some tolerable security of their Loyalty for the future But the whole number of Ecclesiastical Subscribers was only Sixty nine the Opposers being two thousand or thereabouts besides all others in the Irish Colleges and Seminaries abroad And of these few Subscribers some fell off immediately
by the Word of God he may the Supream Government in all causes Ecclesiastical and Civil In those Causes you are not Subject to him for doth not the Pope claim the Supremacy in all Ecclesiastical and even in Temporal Causes at least in ordine ad Spiritualia Let the Rhemists complain that the Protestants extol only the Secular Power We acknowledge the King to be Supream Governour in all Causes and over all Persons within his Majesties Dominions for this is all that we attribute to the Secular Power and 't is the Glory of our Church to have taught and suffered for this Doctrine But for the Loyalty of the Rhemish Divines I refer the Reader to some of their Annotations as they are cited in the Margent (M) The Rhemish Testament was see forth by that Traiterous Seminary of English Papists and printed at Rhemes An. 1582. See the former part of their Annotations on ver 4. of this 13th Chapter to the Romans where they complain That now all is given to the Secular Power and nothing to the Spiritual which expresly is ordained by Christ and the Holy Ghost The exemption of the Clergy is asserted Annot. on S. Matth. 17.26 The Popes Infallibility Annot. on S. Luke 22.31 And in the Margent they say Popes may err personally not judicially or definitively The Popes Supremacy Annot. on S. John 21.17 And on 1 Pet. 2.12 They say Although all Power be of God and Kings Rule by him yet this is no otherwise than by his ordinary Concurrence and Providence He that desires to see a true Character of the English Seminaries may consult a Treatise penn'd by the direction of one of the greatest Statesmen and wisest men of his Age under this Title The Execution of Justice in England c. Reprinted An. 1675. My Lords 4th Testimony was taken from the Censure of the Doctors of the Famous Faculty of Sorbon against a Book of Sanctarellus particularly against the 30th and 31th Chapters In those two Chapters these Propositions are contained That the Pope can punish Kings and Princes with Temporal Penalties and depose and deprive them of their Kingdoms for the Crime of Haeresis and free their Subjects from their Obedience and that is hath been always the Custom in the Church and for other Causes also as for Faults if it be Expedient if the Princes be Negligent for the insufficiency and unprofitableness of their Persons Likewise That the Pope hath Right and Power over Spirituals and all Temporals also and that both the Powers Temporal and Spiritual are in him by Divine Right That it was to be believed that Power was granted to the Church and its Chief Pastors to punish with Temporal Penalties Princes the Transgressours of Divine and Humane Laws especially if the Crime be Haeresie Likewise that the Apostles were subject to Secular Princes de facto non de jure by Fact not by Right Moreover that as soon as the Pope is installed all Princes begin to be subject to him Lastly That he expounded the Words of Christ Whatsoever ye shall bind upon Earth c. to be understood not only of the Spiritual but of the Temporal Power c. The Faculty after mature deliberation disapproved and condemned the Doctrine contained in these Propositions and other like Expressions in the same Chapters as new false erroneous and contrary to the Word of God Given in the Sorbon Apr. 4. 1626. In Answer to all which I have many things to say but that I may not exceed my intended brevity I shall reduce them to the following Heads 1. That this Book of Sanctarellus was revised and approved by persons of greater Authority in the Roman Church than the Divines of Sorbon (N) Alegambe Bibl. script soc Jes in the life of Sanctarellus gives us this Character of him Vir moribus apprimé religiosis modestissima mansuetudine The Title of the Book is A. Sanctarelli soc Jes Tract de Haeres c. Ed. Romae 1625. In the License of the Master of the Sacred-Palace are these words In eo omnia religioni consona atque utilia adinvenerim In another of the Licenses In quo nihil reperi quod Sanctae Fidei aut bonis moribus adversetur It was printed at Rome permissu Superiorum approved by three Divines of the Society licensed by the General of the Order by the Master of the Sacred Palace and several other Divines By which we see what kind of Divinity was then in request at Rome But it may be the Divines of the Roman Church have one Conscience at Rome and another at Paris as was once said of the Jesuites 2. Since the breaking out of the Popish Plot in England when so many of that Religion were in danger of their Lives the Pope thought fit to condemn 65 Propositions as I shewed before but did not speak one word against the Power of deposing Princes though it was asserted in the same Divines and Casuists with the 65 Propositions And whether the Judgment of his Holiness or of the Divines of Sorbon be of greater value with Roman Catholiques let all men judge 3. Why do the Church and Court of Rome suffer an hundred as bad Books as this of Sanctarellus in which the same or worse Propositions are maintained to pass not only without Censure but with publique Anthority and Approbation 4. There are no Propositions in the places censured by the Sorbonists which he might not justifie by the Principles of the Bishops of Rome the most correct Editions of the Canon Law and in the Sentence of Excommunication and Deprivation of Frederick the Emperor with the Approbation of a General Council the Pope expounds the words of Christ as Sancturellus since did not only of the Spiritual but of the Temporal Power also (O) In the General Council of Lyons Concil tom 28. ut supra Innocent the 4th with the consent of the Council denounces Sentence of Deprivation against Frederick the Emperor Nobisque in B. Petri Apostoli persona sit dictum quodcunque ligaveris c. S. Marth 16. Also M. Paris ad An. 1245. p. 672. 5. What hath Sanctarellus said more than the Doctors of the Famous Faculty of Sorbon did both before and since the Publishing of his Book I know that Ancient College of Sorbon did for many years keep up a great reputation and was esteemed the Bulwark of Regal Authority but ever since the rise of the Jesuites many of their Determinations have been carried by Interest and Faction An. 1589 a little before the Murder of Henry the third of France the People of that Kingdom proposed these two queries to the Divines of Sorbon 1. Whether the People of France may not be discharged and set free from their Oaths of Allegiance made to Henry the Third 2. Whether they may not with a safe Conscience Arm and Vnite themselves collect and raise Money for the Defence and Preservation of the Roman Catholiques in that Realm against the wicked
him who is Obliged before God is to teach men to prefer their own Conscience before the Authority of the Church (Z) History of the Council of Trent l. 8. And Laynez was so far from being call'd to an Account for that bold Assertion that he was Honoured and highly complimented by the Fathers of that Council In short The Bishops of Rome have presumed to alter the Nature of Things to absolve in some Cases from the Obedience of God himself to grant Pardons for the greatest Sins against the Divine Majesty and to License Incestuous Marriages against the Law of God and Nature But the High-Priest did not use to let out Goliahs Sword but upon Extraordi-Occasions It may be these Dispensations are not very commonly and frequently sent over hither for many Papists do not need them some are not fit to be trusted with them and 't is not always for the Interest of the Roman Church and Religion to grant them CHAP. VI. Of the late Lord Staffords Declaration and Address to the House of Peers concerning a Comprehension for the Dissenting Protestants and a Toleration for the Papists 1. Of the Comprehension for the Dissenting Protestants Three Propositions concerning Comprehension 'T is neither the Duty nor Interest of any Roman Catholicks continuing true to their Principles to promote a firm and lasting Vnion of Protestants What Influence the Romish Agents had on the first Separation from our Church Of the late Declaration of Indulgence 2. Of the Toleration for the Papists Of their endeavours to procure a Toleration under Queen Elizabeth King James King Charles the First the late Vsurped Powers and his present Majesty What the Design of that Faction is in endeavouring to procure a Toleration They have been the worse for Favour and Indulgence as is evident from their Behaviour towards Queen Elizabeth King James King Charles the First and his present Majesty This Chapter concluded with the Protestation of King Charles the First P. 52 53. MY Lords Declaration before the House of Lords after his Condemnation That there had been at divers times endeavours used and Overtures made to obtain an Abrogation or at least a Mitigation of Severities against Catholicks but this to be procured no otherwise than by Legal and Parliamentary means That he himself went to Breda whilst the King was there and propounded 100000 l. in behalf of the Catholicks to take off the Penal Laws That after the King came in there was a Bill brought into the House in Favour of Catholicks but it was opposed by my Lord Chancellor Hide With some later Proposals and Expedients c. These he avouched were the chief and only Designs he ever had or knew of amongst Catholicks for promoting their Religion In his former Address to the Court p. 41. he declared That it was ever indeed his Opinion that an Act of Comprehension for Dissenting Protestants and a Toleration for Roman Catholicks yet so as not to admit them into any Offices of Profit or Dignity would much conduce to the Happiness of the Nation but this not otherwise to be procured or desired than by a free Consent of the King Lords and Commons in Parliament assembled That he never read or knew of Coleman 's Letters or Consultations for Tolerations till he saw the Letters themselves in the Printed Tryal In the Printed Tryal p. 201. My Lords I believe that after that all of all Religions had Meetings amongst themselves to endeavour to get that Toleration which they proposed humbly to your Lordships there I will never deny that my Opinion was and is That this Kingdom can never be happy till an Act of Parliament pass to this effect It was my Opinion then and I did endeavour it all I could that the Dissenting Protestants might have a Comprehension and the other those of the Church of Rome a Toleration But how comes a zealous Papist to have so much kindness for Dissenting Protestants Were I a Dissenting Protestant I should very hardly be persuaded That those men which ever since the Reformation have endeavour'd to undermine the Foundations of our Religion are now become Friends to the Protestant Interest I should call to mind Coleman's Declaration after Sentence given against him That possibly he might be of an Opinion that Popery might come in if Liberty of Conscience had been granted I should be afraid of helping to break in pieces the established Religion and Government lest when they have gotten the Power into their Hands they should betake themselves to their old Arguments of Fire and Fagot But to return I shall take occasion from his Lordships Declaration to give a brief Account of the Comprehension for Dissenting Protestants and the Toleration for the Roman Catholicks so far as they of the Romish Party are concerned in them 1. I begin with the Comprehension for Dissenting Protestants If by Comprehension be meant such a Settlement as tendeth to a firm and lasting Union of Protestants and is consistent with the Security of the Reformed Religion the Honour of our first Reformers and the establishment of the Church of England in short such a Settlement as may shew that the present Terms of Communion with our Church are not unlawful I say if this be the meaning of Comprehension let it be considered 1. That Private Persons of how great Eminency soever can only make Proposals to their Lawful Superiors for the Laws are still in force and cannot be altered by any Authority less than that by which they were Enacted 2. That divers very Eminent Persons of the Church of England have made the most fair and equal Proposals for the Satisfaction of all wise and peaceable men which are consistent with the Honour and Safety of the best established Church in Christendom 3. Since the Alteration of the Established Laws concerning the Preservation of our Church and Religion is one of the weightiest Considerations in the World since it is impossible to gain all Parties without receding too far from the first Principles of the Reformation there is something to be done by the Dissenters before they can reasonably hope for an Alteration of the present Constitutions I mean it should be known what kind of Alteration is desired and for whom what sort of men will be gained by it and what number of them When they which make such loud outcries and passionate Expostulations for Vnion have gone thus far then may our Governours understand what Measures are fittest to be taken i. e. Whether it be expedient to make any Alterations and if it be how far to Alter for the sake of Peace and a firm Vnion of Protestants Private Persons may judge of the Lawfulness of things imposed by Authority but it is an Argument of Pride and Immodesty for private persons to think themselves Competent Judges of the necessity or expediency of Laws But this is not the Design of the leading Faction of the Roman Church I grant they may be for promoting a seeming Union among
Interest and the Imputation of Popery was the great Engine by which they rendred the King and his Adherents odious and robb'd him of the Hearts of his People for by this Suggestion they abused the credulity of many well-meaning but intemperate Zealots persuaded them to engage in the Defence of the Protestant Religion and kept others so long from his Majesties Assistance till they too late saw and lamented their own weakness and the Treachery of a lesser but more active party whom they had followed in the Simplicity of their hearts Not long before the Muder of the King many Jesuites and other Priests daily flocked into this Kingdom and so far insinuated themselves into some prime Commanders of the Army and others of the House of Commons then at the Devotion of the Army that they were in a fair way to obtain their share in that Toleration or Liberty of Conscience which was so agreeable to the Judgment of the Times as Mr. Gatford saith upon his own immediate knowledge (F) Englands Complaint p. 17 18. And Mr. Prinne in the Appendix to his forecited Speech tells us that after the Army had imprisoned and removed his Majesty to bring him to Tryal They voted at their General Council of War carried by two Voices That the Papists should have Free Liberty and Toleration of Conscience and all Sequestrations and Forfeitures as Papists only taken off Under the Usurped Powers they offer'd to renounce their Loyalty and Allegiance to the Royal Family for ever upon condition of a free Toleration of their Religion And certainly those times of disorder and confusion gave them a mighty advantage for the re-establishing their Religion in England when Episcopacy was voted down and 't is well known what rejoycing that Vote brought to the Romish party the Defender of the Faith put to death and we are not ignorant with what Joy and Triumph the news of his death was received in the English Convents and Seminaries The Oaths of Allegiance and Supremacy repealed and it was put to the Vote in the Little Parliament Whether all the Parochial Ministers should not be put down at once What endeavours have been used since his Majesties Happy Restauration to procure or purchase a Toleration Mr. Coleman and the late Lord Stafford have informed us And yet some men ask Why may not Roman Catholicks enjoy the Freedom of their Consciences and Religion But they have never read or never considered Colemans Tryal and the Collection of Letters lately published What made him lament the Fatal Revocation of the Declaration for Liberty of Conscience What is the meaning of such Expressions as these That if they could carry the Design of getting an Act for Liberty of Conscience they should in effect do what they list afterwards That the prevailing in these things would give the greatest blow to the Protestant Religion here that ever it received since its Birth That they had a mighty Work upon their hands no less than the Conversion of three Kingdoms and by that perhaps the subduing of a Pestilent Heresie which had domineer'd over a great part of the Northern World a long time (G) And yet the Author of Staffords Memoirs p. 10. would persuade us That the Letters of Mr. Coleman and others do only shew that they desired perhaps in some measure a Liberty of Conscience yet without confronting much less destroying the King or Government And the Lord Stafford himself acknowledged before the House of Peers That if he had known any such Design as Colemans Letters do hint he would not have continued in England (H) See the Printed Tryal p. 292. How miserably then are those poor men imposed upon that think the Design at least of the Active Men of this Faction was meerly to enjoy the Freedom of their Consciences or the private Exercise of their Religion It is not the Ease of their own Consciences but a Power to lay insupportable Burthens on other mens Consciences which they aim at What they call Indulgence and Toleration is indeed Rule and Dominion they first strengthen their own party and weaken the Established Religion and Government by all the Arts of Fraud and Treachery and when they have once gotten the Power into their Hands they deprive all others of the Enjoyment of their Religion and Consciences and this is notorious in all places where they have had Strength and Opportunity to compass their Designs Indeed some good-natur'd People are willing to believe that they are a very harmless and peaceable sort of Creatures and others that pretend to some kind of Insight into Mysteries of State look upon an Indulgence as the best way to oblige and make them sure to the Government But it were no hard matter to prove that the former are very much mistaken in their Charity and the latter in their Politicks All the Connivence and Favours of our Princes since the Reformation have been so far from making them true to the Crown that they have always been the worse for Indulgence In the beginning of Queen Elizabeths Reign she treated them with the greatest Mercy and Clemency which had dealt most Insolently and Cruelly with her before she came to the Crown For the first ten years of her Majesty by the Confession of the Secular Priests (I) Important Considerations c. the State of Catholicks in England was tolerable and after a Sort in some good quietness Parsons and Creswel the Jesuites tell her Majesty That in the beginning of her Kingdom she dealt something more gently with Catholicks that none were then urged by her or pressed either to her Sect or to the denial of their Faith all things seemed to proceed in a far milder course no great Complaints were heard of Yea her Majesty suffered Bonner that Man of Blood after all his Butcheries quietly to live and dye amongst us Heath to live securely at his own House in Surrey Tonstall Thirlby and Fecknam to live in ease and freedom she reserved Pensions to such of the Popish Clergy as quitted their Benefices by Resignation (L) Hist of the Reformation part 2. p. 396. c. In Fine some Roman Catholicks were highly obliged none provoked by any greater Severity than the requiring of 12 d. a Sunday for not coming to Church and yet they were continually giving fresh Proofs of their Loyalty and Gratitude to the Queen by dispersing of Libels against her Person Crown and Dignity procuring of Bulls from Rome fomenting of Treasons and Conspiracies at home or tampering with the King of Spain to invade her Majesties Dominions as besides our Writers their own Secular Priests do acknowledge (M) Important Considerations c. King James at his first coming to the Crown of England was so far from putting the Laws in Execution against the Papists that he remitted the Arrears of their Penalties in Queen Elizabeths time and pardoned divers of the Conspirators he suffer'd them to enjoy their Estates and Consciences and admitted
divers of them to Places of Trust and Honour But for a Testimony of their prodigious Ingratitude I refer you to that Royal Author The King himself avowed it to the whole Christian World That such was his Mercy and Clemency to them as not only the Papists grew to that height of Pride in confidence of his Mildness as they did directly expect and assuredly promise to themselves Liberty of Conscience and Equality with other of his Subjects in all things but even a Number of the best and faithfullest of his Majesties Subjects were cast in great Fear and Amazement of his Course and Proceedings ever Prognosticating and justly Suspecting that Sowre Fruit to come of it which shewed it self clearly in the Powder Treason How many did I honour with Knighthood they are his Majesties own Words of known and open Recusants How indifferently did I give Audience and Access to both sides bestowing equally all Favours and Honours on both Professions How free and continual Access had all Ranks and Degrees of Papists in my Court and Company How frankly and freely did I free Recusants of their Ordinary Payments My General Pardon extended to all convicted Priests in Prison whereupon they are set at liberty as good Subjects and all Priests that were taken after were sent over and set at Liberty there after a Proclamation That all Priests that were at Liberty might go out of the Country by such a Day But time and Paper will fail me to make Enumeration of all the Benefits and Favours that I bestowed in general and particular upon Papists in recounting whereof every Scrape of my Pen would serve but for a Blot of the Popes Ingratitude and Injustice in meating me with so hard a measure for the same (N) King James his Works p. 253. Grant them an Indulgence they will move for an open Toleration Give them a Toleration they will aspire to an Equality with other Protestant Subjects and then all the Art and Policy of Rome shall be employed to get the Power into their own hands I know nothing that could exasperate them under King Charles the First his Majesties Goodness and Clemency to them gave occasion to a wicked and malicious Imputation of his being popishly affected and what requital they made his Sacred Majesty I have already shew'd Since his Majesties Blessed Restauration they have enjoyed as great a measure of Peace and Liberty as ever any People did under a Prince of a different Religion As his Majesty was very tender of their Lives and Fortunes so his Protestant Subjects have been so far from thirsting after their Blood that they never gave them any disturbance which was not necessary for their own Safety till the breaking out of Plots and Designs against the Government awakened the sleeping Laws Let us appeal to the Testimony of the late Lord Stafford his words in the printed Tryal p. 200. are Since his Majesties Happy Restauration I do conceive and I think I may safely say it for you all know he was Gracious and Good to all Dissenters particularly to them of the Romish Church they had Connivence and Indulgence in their Private Houses and I declare to your Lordships I did then say to some that were too open in their Worship that they did play foul in taking more liberty upon them than was fitting for them too and that brought the Misfortune upon me which I will not name And now a man might wonder at the continual and loud Complaints of Persecution for their Religion and Consciences and their Restless Endeavours to procure Liberty of Conscience as they call it by any Means at any Price If ever they wanted Liberty since the Reformation they may thank themselves for it They have generally enjoyed the Private Exercise of their Religion but this is not the meaning of Liberty of Conscience in the stile of our times From these Instances it is evident That if Kindness and Lenity were the way to oblige the Roman Catholicks of these Kingdoms we had never heard of a Spanish Armada a Gunpowder Treason of an Irish Rebellion or of a Plot against his Sacred Majesty whom God long preserve they would have been indeed what they falsly pretend to be His Majesties Loyal and Dutiful Subjects But I wish they had not taken an effectual Course by the many Conspiracies within this last hundred Years and by this of equal or greater Horror than the rest to convince us how easily a Popish Zeal can break through all Obligations of Religion and Gratitude I will conclude this Chapter with the Judgment of our late Royal Martyr concerning these men and their Religion An. 1642. he call'd God to Witness That he would never Consent upon what Pretence soever to a Toleration of the Popish Profession or Abolition of Laws then in force against the Recusants This Solemn Protestation was made by his Majesty who had too much reason to understand their Tempers and Principles and though I find it quoted by his Enemies yet I cannot meet with any Proof that ever he alter'd his Mind in this Matter CHAP. VII A short Reflection on the foregoing Discourse Some things offered to all such as desire to prevent the Designs of the Papists 1. Beware of Seditious Doctrines and Practises A brief Account of them This Consideration recommended to all Protestants especially to the Dissenters from the Established Church of England Of the Secluded Members and of the Solemn League and Covenant 2. Beware of being Instrumental to the weakning or subverting of the Church of England Popery can never enter into our Church so long as the Established Articles Liturgy and Government are maintained The Difference between the Ceremonies of the Church of Rome and those of the Church of England Three Corsiderations to them that charge our Church and Episcopal Clergy with Inclining to Popery Some other things propounded to the Dissenters by way of Consideration and Advice The Conclusion of the whole THus far I have endeavoured to lay open the Mystery of Iniquity and Rebellion as it hath been carried on under a pretence of Zeal for God and Religion I have fairly represented those Doctrines and Principles which strike at the very root of our Established Religion and Government with the Arts and Instruments which have been used by the prevailing Faction of the Roman Church for the Subversion of them And I know no stronger Argument against the Truth and Goodness of any Religion than that it supplants Moral Righteousness and serves to be a Bond of Conspiracy allows of Sedition and Treachery Injustice and Cruelty For how can that Religion be from God which maketh Men unlike to God as bad or worse than if they were left to the Principles and Inclinations of their own Natures I have proved That there are no Doctrines or Rules of the Reformed Religion which enjoyn or countenance any Seditions or Bloody Practises for the Propagation of it and there is no reason why those Faults of Ill Men should
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
of England have done Have they not always been the Principal I had almost said the only Champions in this Nation to maintain the Protestant Cause Did they when under the Heaviest Persecution ever truck with the Papists for a General Toleration Or have they since the Kings Return endeavoured to procure an Indulgence or Abolition of the Laws against them Did they not boldly and honestly give the Nation Warning of the Danger of Popery before the breaking out of the Popish Plot I remember that a few Years since some Eminent Dissenters from the Church of England instead of joyning with us against the Assaults of a Common Enemy spoke very kindly of the Common and Innocent Papists as they were pleased to stile them And yet God forbid I should either charge this on the Body of Dissenters or say those very persons were Popish or Popishly affected I pray God open their eyes to see the Danger of Joyning with the Papists for a General Toleration and taking the same Course to keep out Popery which the Papists do to bring it in (R) Since the Declaration of Indulgence a little Book was drawn up by one Man but with the Consent of several Non-conformists with a Design to present it to the Parliament and published under this Title The Peaceable Design or an Account of the Non-conformists Meetings by some Ministers of London An. 1675. In this Book an Objection is put But what shall we say then to the Papists The Answer is The Papist in our Account is but one Sort of Recusants and the Consciencious and Peaceable among them must be held in the same Predicament with those among our selves that likewise refuse to come to Common Prayer But as for the Common Papist who lives Innocently in his Way he is to us as other Separatists and so comes under the like Toleration This Book was reprinted an 1680. and with some small Alterations Since the breaking out of the Plot Mr. Baxter as I find him quoted in the forementioned Book called The unreasonableness of Separation part 2 tells us Mr. H. is a Man of Latitude and tyeth himself to no Party or Opinions of other men and I so little fear the Noise of the Cenlorious that even now while the Plot doth render them most Odious say freely 1. That I would have Papists used like Men. I hope this Adrice is needless to English Protestants 2. I would have no man put to death for being a Priest 3. I would have no Writ De Excommunicato Capiendo or any Law compel them to our Communion and Sacraments 2. You cannot have forgotten That they which first joyned Popery and Prelacy quickly saw the Romish Papacy and Scottish Presbytery linked together Presbytery is Babylon Egypt a Limb of Antichrist a Tyrannycal Lordly Government a worse Bondage than that under the Bishops ' Antichristian Tyranny under the name of a Christian Presbyterian Church-Government ' An Episcopal Tyranny exchanged for a Presbyterian Slavery The Presbyterian is a Bloody Vnpeaceable and Persecuting way Presbytery is more Tyrannical than Episcopacy because one Tyrant is not so bad as many together The Divines of the Assembly are Anti-Christian Romish Bloody Baals Priests c. This was the Language of the Sectaries in the late Times 3. Have you never heard what Advantage Parsons Kellison and others have made of such Calumnies as these to the disgrace of the Reformed Religion Is not this the Way to gratifie the Romish Faction Will they not be emboldened in their Attempts against us and our Religion when the Governours of our Church and the Body of the Episcopal Clergy are represented as their Secret Friends or at least as not Hearty and Zealous in the Protestant Cause Sure it must raise their Hopes of reducing the Romish Religion to hear that they are now marching towards Popery which used to be looked upon as their most Formidable Adversaries But so much of this unreasonable and groundless Charge I will now sum up this whole Argument as briefly as I can You that dissent from the established Church of England are concerned in good earnest as I believe many of you are to maintain the Reformed Religion against the Abominations of Popery I would then offer to your consideration That you cannot reasonably hope to keep out Popery without a National settlement for how can a multitude of petty Sects and divided Interests maintain their ground against the Roman Forces that according to the Principles of the present Separation a National Settlement can hardly be expected V. G. If things Indifferent are unlawful in the Worship of God the same Objection will for ever lie against any Constitutions that should succeed in the room of ours and you must divide and subdivide to the Worlds end The same Principle which first led Men to the decrying of Kneeling at the Sacrament wearing a Surplice and the Cross in Baptism afterwards led them into Independency Quakerism c. They which cryed out against the Impositions of our Church could never set up a better or any Established Church or agree upon one way of Worship and Government among themselves Some of the Dissenters did ingenuously confess in the late Times that upon the pulling down the Establishments of our Church more Sects and Heresies sprang up within a very few years than were ever known in the Kingdom before But I will only appeal to the Testimonies of two Eminent Persons of the Presbyterian Persuasion some of whose words I have transcribed in the Margent (S) Gangraena by Th. Edwards Ed. 3. 1646. In the Epistle Dedicatory to the Lords and Commons Assembled in Parliament You have most Noble Senators done worthily against Papists Prelates and Scandalous Ministers in casting down Images Altars Crucifixes throwing out Ceremonies c. but what have you done against other kinds of growing Evils Heresie Schism Disorder against Seekers Anabaptists Antinomians Brownists Libertines and other Sects You have made a Reformation but with the Reformation have we not a Deformation and worse things come in upon us than ever we had before Were any of those Monsters heard of heretofore which are now common among us as denying the Scriptures pleading for a Toleration of all Religions and Worships yea for Blasphemy and denying there is a God You have put down the Book of Common Prayer and there are many among us have put down the Scriptures c. You have cast out the Bishops and their Officers and we have many that cast down to the ground all Ministers in all the Reformed Churches You have cast out Ceremonies in the Sacraments as the Cross kneeling at the Lords Supper and we have many cast out the Sacraments Baptism and the Lords Supper c. If Schism Heresie c. be let alone and rise proportionably for one year longer we shall need no Cavaliers nor Enemies from without to destroy us Mr. Baxter's Preface to the Cure of Church Divisions I have long stood by while Churches have been
divided and subdivided one Congregation of the Division labouring to make the other contemptible and odious and this called The Preaching of Truth and the Purer worshipping of God I have seen this grow up to the height of Ranters in horrid Blasphemies and then of Quakers in disdainful Pride and Surliness and into the way of Seekers that were to seek for a Ministry a Church a Scripture and consequently a Christ I have lived to see it put to the question in that which they called the Little Parliament Whether all the Ministers of the Parishes of England should be put down at once ' Two ways especially said Mr. Baxter since the Restauration of the King and the Church of England Popery will grow out of our Divisions 1. By the Odium and Scorn of our Disagreements Inconsistency and multiplied Sects they will persuade People that we must come for Vnity to them or else run mad and crumble into Dust and Individuals Thousands have been drawn to Popery or confirmed in it by this Argument already and I am persuaded that all the Arguments else in Bellarmine and all other Books that ever were written have not done so much to make Papists in England as the multitude of Sects among our selves c. 2. Who knoweth not how fair a Game the Papists have to play by the means of our Divisions Who is so blind as not to see their double Game and Hopes viz. That either our Divisions and Alienations will carry men to such distances and practices as shall make us accounted Seditious Rebellious and dangerous to the Publick Peace and so they may pass for better Subjects than we or else that when so many Parties under Sufferings are constrained to beg and wait for liberty the Papists may not be shut out alone but have Toleration in the rest And shall they use our Hands to do their works and pull their freedom out of the fire We have already unspeakably served them both in this and in abating the Odium of the Gunpowder-Plot and their other Treasons Insurrections and Spanish Invasion c. (T) Defence of the Cure c. p. 52 53 54. Printed 1671. But we cannot joyn with the Church of England as now Established with a safe Conscience and we ought not to provide for the security of our Religion by sinning against God I Answer Since you are under Laws and Government 1. You may with a safe Conscience submit to all such conditions of Communion as you do not believe to be sinful And either all the Gospel Precepts of Obedience signifie nothing at all or they signifie thus much That you ought to come up to Authority as far as you can without disobeying the Commands of God 2. You may with a safe Conscience make the most favourable construction of all doubtful things which they are fairly capable of 3. You are not bound in Conscience to affront the Established Religion and Government 4. You are bound to make Conscience of one Duty and one Sin as well as another Are not the Obedience and Peaceableness doing Justly loving Mercy and walking Humbly with God matters of Duty Are not Spiritual Pride and Censoriousness False Accusations and Slanderings Schism and Sedition forbidden by the Law of God Could Men be perswaded thus far and there is all the reason in the World that they should they would seek out for Information and not take up Objections upon trust they would proportion their Zeal to the nature of things and yield to a restraint of their liberty in all things not sinful for the Peace of the Church the number of Dissenters would be lessened and they would joyn with us in opposing the Common Enemy they would take the most effectual course to incline their Superiours to pity them and secure the Peace of their own Consciences But it is time to draw to a Conclusion of the Whole Let us not express our Zeal against Popery by Swearing and Hectoring against it by Cursing and Drinking to its Confusion by Sedition and Faction by Vices or Immoralities of what kind soever for these are the ready ways to bring it in But as the Piety and Zeal of our first Reformers banished Popery out of our Confessions of Faith and Publick Offices so let us banish it out of our Hearts and Lives and particularly let us sincerely put in practise those Vertues which the Reformed Religion teaches as opposed to Popery viz. Serious Devotion to God and inflexible Loyalty to our Soveraign Christian Meekness and Charity Truth and Fidelity toward all Men. Let us first make use of all lawful Means for the Divine Providence supposeth the use of all honest Means for the prevention of impendent Dangers and then make our fervent and constant Addresses to the Throne of Grace for a Blessing upon our just Endeavours But what good and wholesom Laws are fit to be made for the strengthning the Protestant Interest and the keeping out of Popery doth not become Persons of a private Capacity too nicely to determine I am not speaking to Law-Makers but to such as are tied up to the Laws in being nor do I think my self able to determine what further Laws may be made for the securing the Church and Kingdom against all future Machinations of the Papists or promoting a firm and lasting Union amongst our selves These Considerations are to be left to Authority In fine Let us lay aside all private Animosities and secular Ends in matters of Religion and study the true Celestial Wisdom which is first pure then peaceable mild and easie to be intreated full of mercy and good works without partiality and without hypocrisie So shall we confute the Calumnies of the Romish Emissaries and adorn the Doctrine of God our Saviour engage the Divine Providence to take care of us and our Religion and be rewarded with the fruit of Righteousness which is sown in peace for them that make peace ERRATA Pag. 37 lin 27. read Murderer p. 49. in the Margent Roffaeus p. 63. in the Marg. Cherubini p. 67. in the Margent Spondanus p. 70. l. 29. Men p 78. l. 6. after must add not FINIS
be imputed to Religion which proceed either from the Ignorance or the Want of it The True Reformed i. e. Christian Reiigion is the strongest Bond of Humane Society the best Friend in the World to Civil Government 't is a better Security to the Throne of a King than all his Treasures and Magazines all his Guards and Armies It never licensed any Treasons or Murders any Insurrections or Massacres though it were for the best Ends for God and Religion and why should such a Religion suffer in our esteem for the Doctrines or Actions of men which under the disguise of Zeal against Popery have weakned the Reformation Of the Church of England I will only say It hath established the Righth of Kings upon such sure and unalterable Foundations that it is the Interest as well as the Duty of the Civil Power to support and defend it But I cannot dismiss this Subject without offering some things by way of Consideration and Advice to all such as out of a just regard to the Honour of God and the Tranquillity of this Church and Kingdom desire to prevent the Designs of our Enemies and transmit the True Religion to Posterity I speak to Men that have seen or heard of the Ways and Means by which the Monarchy and Church of England were once overthrown to men that have felt both the Calamities of an Intestine War and the Happiness of a long Peace and therefore I need not trouble the Reader or my self with those things which are fresh in our Memories We have of late been alarm'd with the Apprehensions of Popery and we are loth to put our Necks under that Yoak which our Fathers were not able to bare But do we detest Popery for the sake of the Church and Kingdom as well as our own Estates and Liberties Do we hate Popery for the Immorality as well as the Destructiveness of its Principles Are we Zealous for the Reformed Religion because it teaches us to fear God and honour the King to be just and merciful to our Brethren humble and obedient to our Lawful Governours If these be not the Motives of our preferring the Protestant before the Romish Religion we better deserve the name of Hobbists than of Protestants Protestants and no Christians Protestants only because 't is against our Humour or Interest to be Papists But if we have indeed a greater regard to our Souls than our Fortunes if we value the honour and security of our Religion above our temporal Concernments and the common cause of the Reformation above our private Fancies and Passions then we shall be infinitely fearful of giving any Advantages to our Enemies of Rome of serving the Designs of the Papists really and eventually to use the words of a late reverend Author though not designedly and intentionally 1. Then let us beware of those Seditious Doctrines and Principles which were first set on foot and have been since kept up by the prevailing Faction of the Roman Church What Doctrines were taught by some of the Popes before the breaking out of an avowed Design for an Universal Monarchy I have shewed already But for the last six hundred years all things have been contrived and carried on for the setting up a Kingdom in the Church to which all the Princes of the Earth are to submit The Bishops of Rome have usurped upon the Crowns of Kings and Emperors under the pretence of a direct or indirect Supremacy over them Excommunicated and deposed them for Tyranny and Heresie absolved their Subjects from their Allegiance and animated them to take up Arms against them The General Councils of that Church have established Treason by a Law their Decrees are entred into the Body of the Canon Law alledged by their Schoolmen justified by their Divines and Casuists refined and improved by the Jesuites And 't is said that Buchanan transplanted those Antimonarchical Doctrines which he had learnt of one of these Masters from the Church into the State but with this difference only that he invested the People with that Authority over Princes which the other had placed in the Pope But to omit many particulars of lesser moment these are properly Popish Principles and Jesuitical Tenents and they have been the main Pillars to support the Papal Interest That the Original of all Civil Power is from the People and derived from them to the Prince by way of Mutual Compact That a King is the Peoples Trustee and their duty to him only Conditional That his Person and Authority are separable and that the Cognizance of Ecclesiastical Matters belongs not to him That the Church hath Power to Excommunicate the King and in certain Cases to denounce Sentence of Deprivation against him that it is lawful for Subjects to enter into Confederacies and take up Arms against him for their Religion and Liberties and that the Commonwealth may curb and restrain him bring him to Tryal and Condign Punishment I can hardly meet with any Seditious Antimonarchical Doctrines or any specious Arguments to maintain them in the Pamphlets of the last Forty years but they are either expresly contained in the Writings of the Popes and Jesuites or at least may be parallell'd in the approved Divines and Canonists of the Roman Church Certainly the Enemy hath sown these Tares in the Field (A) St. Math. 13.28 The implacable restless Enemy of Rome hath cunningly sown these Principles of Sedition amongst us and industriously fomented such Practises as are consonant to them And now let all men which call themselves Protestants consider That it was not the least part of the Design of our Reformers to assert and retrieve the Ancient Rights of the Crown and how can it be for the Honour of the Reformation to maintain such Doctrines as naturally tend to the weakning or subverting that Authority which they Established They have left us a more holy and peaceable Religion than that of the Papists and if we would shew our selves true Protestants our Doctrines and Practises must protest against Popery and prove us better Christians and better Subjects than they If you are Protestants of the Church of England as it is established amongst us I need only put you in mind that you have been Educated in a Faith of Loyalty and Obedience and you can never be tempted by any the most plausible pretences to desert it without either forsaking or being false to that Church whereof you are Members If you are Dissenters from the Church of England I know not how it can consist with your Zeal against Popery to contribute any thing towards the breaking in pieces that Government which you acknowledge the present as well as former Designs of the Papists are levelled against You glory in the Name of Protestants but where do you find any one Protestant Church in the World that hath by any publick Act asserted any of these Doctrines I speak not either to Hobbists and Libertines or to furious and wild Fanaticks but only to men of Conscience