Soveraign Princes in that Decree or not is not material for since the Rights of Inferiour Princes are properly their Soveraigns to absolve Subjects from their Allegiance without asking the Soveraigns leave is to deprive the Soveraigns of their due That this Power hath been challenged and executed by divers Popes upon Soveraign Princes as well as Subordinate Lords and particularly upon Henry the 8th and Queen Elizabeth is notorious to all the World and they did no more than the Laws of the Roman Church allow (E) Decret par 2. caus 15. qu. 6. c. 4. Nos Sanctorum c. Decret Greg. l. 5. tit 7. c. 16. I know not why the Roman Catholiques should call this an Usurpation of the Popes when they are entrusted by the General Councils with the Interpretation and Execution of all their Decrees But what need I insist on the proof of this Proposition When his Lordship in the printed Tryal declared He could not say the Church of Rome does not hold it only he never beard it did And a learned Author of that Church in Answer to this Charge saith ' As to the Popes Power of absolving Subjects I beg leave is wave such curious Controversies (F) See Dr. Stilling fleets Answer to several late Treatises 1674 in the Preface where his words are cited Thus I have endeavoured to give a clear and satisfactory Account of these four great Questions and proved my Assertions by as good Law as any is in the Roman Church at this day I know nothing that can invalidate the Testimonies which I have produced unless they can shew either that I have misquoted any of the Laws or mistaken the Sense of them that they have been condemned or abrogated by some publique Act of the Church binding to all persons of that Communion or else that the same Principles which oblige the Roman Catholiques to receive the other Articles of Faith wherein we differ from them do not also oblige them to receive these Canons and Decrees But if none of these things can be proved then let all men judge Whether the Treasons and Seditions in other Countries especially the late bloody Wars in England and Hellish Murder of the Lords Anointed may by the same reason be imputed to the Protestant Religion as Queen Mary's Cruelties the Powder Plot the Irish Barbarism the French Massacre and many other Instances of Popish Malice and Bloodiness from former Examples may be charged on the Roman Church and Religion CHAP. IV. Testimonies of the Loyalty of the Roman Church and Religion considered The first from St. Math. 22.21 The second from the Decree of the General Council of Constance The third from the Annotations of the Divines of Rhemes on Rom. 13. The fourth from the Censure of the Doctors of the Faculty of Sorbon against a Book of Sanctarellus LEst this might seem a meerly extorted Profession of a despairing Man p. 44. My Lord endeavoured to prove by several convincing Testimonies he had ever been Instructed and Educated in the same Sentiments as the established Doctrine of the Roman Catholick Church 1. His first Testimony was taken from places of Holy Scripture particularly that of St. Math. 22.21 Render to Caesar the things that are Caesars c from the plain and clear sense of which and other Texts of Holy Writ nothing he said in this World was able to remove him That we are bound to render to all Men their dues and to Caesar the things that are Caesars is not disputed among any sort of Men that I know But how shall a Roman Catholick understand which are the Rights of Caesar or by a just and equal distribution give to God what is Gods and to the King what is the Kings The Holy Scriptures indeed have told us with all plainess and sincerity what we are to give to Caesar but the lusts and interests of Men have perverted the clearest Texts and made them serve their own Pride and Covetousness I believe his Majesty will hardly stand to the determination of the Rhemish Divines by whom his Lordship saith he was instructed in the Principles of Faith and Loyalty For our Blessed Savior commands us to render unto Caesar the things that are Caesars and his own practice was a Comment on his Precept But the Rhemists in their Annotations outhat Text are afraid to speak plain as Men that mean honestly should do They are more afraid of giving too much than too little to Caesar (A) See the Rhemists Annotations on St. Math. 22.21 In their Annotations on St. Math. 17. they roundly tell us that Caesar hath no right to any payments from the Clergy (B) Rhem. Annot 8. St. Mat. 17.26 Though Christ tò avoid scandal paid Tribute yet indeed he sheweth that himself ought to be free from such payments as also his Apostles and in them the whole Clergy c. Which Exemption and Priviledge being grounded upon the very Law of Nature it self c. And in Hebrews 5.1 in all Matters touching God his Service and Rellgion the Priest hath only Charge and Authority as the Priest Temporal is the Peoples Governour Guide and Sovereign in the things touching their worldly Affairs And one of the Holy General Councils of the Roman Church tells us and pretends to prove it from Scripture too that Secular Princes ought not to require any Tribute from the Clergy (C) Conc. Lat. 3. c. 19. p. 455 456. Ne Laici imponant Ecclesiis onera And in the Margent we have Gen. 47. quoted 2. His second Testimony was taken from the Authority of the General Council of Constance to which all Roman Catholicks are bound to submit the 15th Canon and definition of which Council is Quilibet Tyrannus potest debet licitè meritorie occidi c. Every Tyrant lawfully and meritoriously may and ought to be killed by any Vassal or Subject whatsoever even by hidden Treacheries and subtle Flatteries or Adulations notwithstanding any Oath given or confederation made with him without expecting the Sentence or Command of any Judge whatsoever Which Clause is added in regard of the right of Supream Temporal Monarchs over Inferiour Princes subordinate to them This Doctrine the Synod declares to be erronious in Faith and Manners and the same as Heretical condemns c. The Council condemned this Proposition And would not an Assembly of the old Heathen Philosophers have done as much Had the same Proposition been brought before them and upon the same occasion I am confident as far as we can judge by their Writings they would have made a better provision for the security of Princes than the Fathers at Constance did But since it is acknowledged That all Roman Catholicks are bound to submit to this Council of Constance I will fairly represent some of the Doctrines of it That damnable Doctrine of breaking Faith with Hereticks was notoriously Patronized and put in practice by this Council For the Emperour had granted a safe Conduct to J. Husse
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
conscientious persons is only this That we may hope they do not yet know their Churches Sense in this matter at present they do not know the repugnancy between their Duty to Princes and the Principles of their Communion And if so how we shall discover whether these men think themselves more obliged to their Duty to their King and Country than to the Judgment and Interest of their Church I am yet to learn But I cannot without too great a digression enter upon this Debate which would afford matter enough for an entire Discourse And yet I cannot pass by a very plausible pretence which some Roman Catholiques of late have very much insisted upon to vindicate themselves and their Religion A Roman Catholique Peer maintain'd a Distinction some years ago in the House of Lords between the Catholiques of the Church and those of the Court of Rome part of whose Speech I will here transcribe My Lords Give me leave to remind you what kind of Catholick I am that is a Catholick of the Church of Rome not a Catholick of the Court of Rome A distinction if I am not much deceived worthy of your memory and reflexion whenever any severe Proceedings against those whom you call Papists shall come in question since Catholicks of the Court of Rome do only deserve that Name (H) E. of Bristols Speech in the House of Peers March 15. 1673. The Publisher of his Lordships Speech refers us to the Dedication of Peter Walsh his History for a Proof of the Reasonableness of this Distinction And if this Distinction be just and reasonable as they say it is then it must be acknowledged that a man may be a true Son of the Roman Church that he may understand and act according to the Principles of that Religion and yet abhor the Abominations of the Court of Rome of its Adherents and Flatterers I am therefore obliged to examine the Grounds of this Distinction because it is inconsistent with the Principles laid down in the beginning of this Treatise For though I do not involve every person of the Romish Religion in the guilt of those horrid Doctrines and practises yet I charge them on the Roman Church and all such as both understand and act in conformity to her Principles I have perused and considered the Dedication of F. Walsh his Book and yet I cannot see that we are beholden to that Church for the Goodness and Loyalty of any Roman Catholicks but either to their Lukewarmness in Religion or to their Ignorance of the natural Tendency of its Principles either to the prevalence of common Reason and Christianity or of their natural Dispositions above their Religion Nor can I understand what they mean by the Church of Rome distinct from the Court where this Church is to be found What Judge of Controversies she hath established what Judicatory she hath erected to which an Appeal may be made from the Court of Rome or how they can maintain an external Communion with the Church if they lye under the Censures of the Court of Rome I speak of such times when no General Council is to be had and according to the present constitution of the Roman Church we are not like to see another so long as the World endures But waving these difficulties I shall endeavour to make the whole Matter obvious to a common Understanding Let us therefore put that very Case which we find in the Dedication of F. Walsh his History It is too evident from the Dedication and History of his Remonstrance that they which offer his Majesty the least Pledge of their Duty and Allegiance are in danger of being Censured and as much as lies in the Court of Rome cast out of the Communion of the Church The Irish Remonstrance was condemned in formal Terms as Vnlawful Detestable Sacrilegious yea in effect as Schismatical and Heretical by the publick Letters of the Internuntioâ—'s and of the Roman Cardinals de propaganda Fide They have not ceased for many years last past to persecute and defame the few remaining constant Ecclesiastical Subscribers they have kept them in continual châ—ce with Monitories Citations Depositions Excommunications and even publick affixion or Posting of them Of all which there was no Cause pretended but a manifest Design to force them to renounce their Allegiance (I) F. walsâ—… Ep. Ded. p 2 3. And though some Romanists in Ireland continued Loyal to the King during the late Rebellion in these Kingdoms yet they were all Excommunicated for their Honesty by the Popes Nuntio and his Irish Clergy (L) The Popes Bull against the Loyal Irish Catholâ—… was dated Rome Augâ—… 1665. by which they are required to do publique Penance their Obedience to the King Walsh Ep. Ded. p. 31.32 And that Sentence being judicially ratified at Rome we were very lately assur'd that many of them then continued under it (M) Considerations touching the true way to suppress P c. Ed. 1677. p. 44. Besides The Author of the Controversial Letters in his 8th Letter acknowledges That the Court of Rome and its Dependents are so diligent in suppressing all Books written against the Popes Power that a private man cannot write without hazard of a Censure on his Book and possibly on his Person Were not Barclay and Widdrington formerly condemned at Rome for opposing the Popes Power of Deposing Princes And have not those few English and Irish Writers which have since had the boldness to speak the Truth been branded and censured for that unpardonable Crime And now I shall bring this whole Matter to a short Issue 1. The Church Diffusive is no Body Politick nor can do any Act as such It can neither judge of Persons or Causes but as assembled in a Council and what if a General Council after all the Complaints of the injured Parties be hindred or deferred for many years and for many more sometimes assembled sometimes dissolved as the Council of Trent was During the Intervals of Councils there is no Authority that doth or can act in contradiction to the Court of Rome for neither the Church Representative nor the Authentick Laws of the Church have entrusted any Judicatory Independent on that Court with the Exposition or Execution of the Canons and Decrees of the Church No Council can be called but by the Popes Authority (N) Decret par 1. dist 17. c. 5. The Title is Non est Concilium sed Conventiculum quod sine sedis Apostolicae auctoritate celebratur And in the Intervals of Councils all matters of Importance are to be referred to the Papacy by the Laws of the Roman Church (O) Decret par 1. Dist. 17. c. 5. Majores vero difficiliores quaestiones ut sancta Synodus statuit beata consuetudo exigit ad sedem Apostolicam semper referantur I know the Council of Constance decreed That General Councils should for ever be held once in ten years and made as they thought a sufficient Provision for
This is the Doctrine of all the approved Writers of that Church Of their General Councils of their Publique Offices and Breviaries An Account of those persons who have appear'd against the Deposing Doctrine 2. The King-killing Doctrine It is a necessary consequent of the Deposing Doctrine The Roman Divines equivocate in this Question The Jesuites generally assert it divers of the Popes and the Canon Law approve of it 3. Of destroying mens Lives for Religion The true State of the Question The Church of Rome damns all Haeretiques All Protestants are Haeretiques in her account She enjoyns all Christians to endeavour the Extirpation of them All Bishops of her Communion sworn to destroy them The Laws of the Church deliver them up to the Secular Power to be put to death 4. Of absolving his Majesties Subjects from their Allegiance CHAP. IV. Testimonies of the Loyalty of the Roman Church and Religion considered The first from St. Math. 22.21 The second from the Decree of the General Council of Constance The third from the Annotations of the Divines of Rhemes on Rom. 13. The fourth from the Censure of the Doctors of the Faculty of Sorbon against a Book of Sanctarellus CHAP. V. The Fifth Testimony of the Loyalty of the Roman Church from a late Treatise of a Romish Priest The Principles of that Treatise examined Of the Principles and Authority of the General Councils of that Church Of licensing men to lie and forswear themselves Of the Doctrine of Aequivocation and mental Reservation with a brief Account of the Propositions lately censured at Rome Of the Simplicity and Godly Sincerity of the Roman Church Of the Design of dividing the Papists Of the Distinction between the Church and the Court of Rome the grounds of that Distinction examined and confuted Of Dispensations c. 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 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 Considerations 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 CHAP. I. The Principles of the Roman Church and Religion destructive of Piety and Vertue Three Cases wherein it is possible for R. Catholiques to be better than their Religion inclines or allows them to be Of the Principles and Practises of his Majesties R. Catholique Subjects in the time of the late Rebellion Of their Rebellion in Ireland and the Advantage which the Kings Enemies in England made of it Since his Majesties Restauration they refused to give him any reasonable security of their Allegiance for the future Many Papists actually in Arms against King Charles the First in England many others did him no Service Vpon what Motives the rest adhered to him A Consult of the English Jesuits about taking away his Life Of the Principles and Behaviour of the R. Catholiques under the Usurped Powers Of Mr. White 's Book THe ensuing Treatise is not intended for those weak and credulous persons that suffer themselves to be charmed with specious Titles and flattering Prefaces and therefore without any reflection on our Author's Arts of Insinuation I shall come to the Matter of the Book called by an odd kind of Antiphrasis A Brief and Impartial Account c. So far as it falls within the Compass of my Design The former Part of the Book is for the most part made up of Allegations in proof of the Plot in general and Reflections on the Depositions The Process against the late Lord Stafford in particular with the Evidence against him and his Lordships Exceptions the Observations of the Managers of the Tryal and the Papists Answers to them the Consideration of all which I leave to others But that I may not seem to pass over any thing which looks like a Proof of the Loyalty and Peaceableness of the Roman Church or of his Majesties Roman Catholique Subjects I shall fairly set down all such Passages as are material to that purpose Staffords Memoires p. 2. His Lordship was ever held to be of a generous disposition very Charitable Devout addicted to Sobriety inoffensive in his Words and a Lover of Justice During the time of the last bloody Rebellion he suffered much for his Loyalty to the King Of the Popish Plot he saith p. 8. This Plot must be managed by persons of Quality most remarkable peradventure of all others for firmness of Loyalty Again The whole Body of Roman Catholiques men before this hour of known worth vertue integrity and unblemished Reputation must all be involved by Vows and Sacraments in a Design so black and execrable that God and Nature abhor to think on p. 52. Certain I am Catholiques Roman Catholiques he means both taught and practised Principles of Loyalty at a time when the King and Kingdom felt the dire Effects of contrary Persuasions That I may proceed with all possible clearness in my Answer to these bold Assertions I shall reduce what I have to say to two Debates I. Concerning the Piety and Vertue of Roman Catholiques II. Concerning their Principles and Practices in the time of the late Rebellion I. I begin with the Piety and Vertue of Roman Catholiques That the Principles of the Roman Church and Religion do naturally tend to make men wicked and disloyal I shall prove in the following Discourse And yet I freely grant That some men of that
Counsels and Practises of the said King and all other his Adherents and against the breach of Publique Faith committed by him at Bloys to the prejudice of the said Roman Religion and Edict of Holy Vnion and the natunal Liberty of the Assembly of the three Estates of that Kingdom After mature deliberation upon the said Articles it was concluded nemine refragante That the said People were discharged from the said Oath of Allegiance and that they may with asase Conscience unite and Arm themselves against the King Moreover the said Faculty thought fit to send their Decree to the Pope that it might be ratified and confirmed by the Authority of the Holy Apostolick See (P) Davila l. 10. And Fowlis History of Romish Treasons Ed. 1671. p. 530 551. In the same year the Loyal Doctors of Sorbon declared their Approbation of the damnable Doctrine of King-killing For a short Paper was drawn up containing the Reasons of taking up Arms against the King in the Conclusion of which it is said That because Childerick King of France had caused one Bodille to be publiquely whipped the said Bodille took occasion thence to kill the King for which he is commended by Historians and therefore may not the injury done to a better than Bodille viz. to a brave Prince Guise be also avenged The Doctors of Sorbon having read over the Tract approved it affirming that nothing was in it contrary to the Roman Church About the same time it was Decreed by the Sorbonists That the Name of Heary the third should be dashed out of all publique Prayers and that if any of the Faculty of Paris agree not to it they should be Excommunicated Accordingly instead of those Prayers for the King others were drawn up for the Catholique Leaguing Princes (Q) Fowlis p. 537. An. 1590. The Royalists had spread abroad such Propositions as these That Henry of Bourbon the lawful Heir of the Crown might or ought to be King that the People might with a safe Conscience adhere to him and pay him Tribute That the Pope had no Power to Excommunicate the King That an Haretique though relapst and put out of the Communion of the Church may have right to the Crown of France All which Propositions were presently condemned by the Faculty of Sorbon (R) Spondani Contin Baronii tom 2. ad An. 1590. p. 860. par 3. Sorbonici Theologi in publicis turbis ad rerum instantium statum vota sua accommodare coacti rogatu Faederatorum Cajetani impulsu nec non Cardinalis Montalti ipsiusquemet Pontificis literis ad fidem religionem tuendam unionem confirmandam incitati partes suas interponentts congregati sanxerunt propositiones quae passim a pluribus seminabantur viz. Henricum Borbonium regis titulo infigniri posse aut debere tuta conscientia es adbarere ac decimas vectigalia persolvere debere c. Has tjusmodi enuntiationes damnantes c. An. 1629. They publish a Decree That for the Future the Ancient and Laudable Practise be revived that every Batchelour of Divinity swear to observe the Decrees of the Popes of Rome (S) Spondani Contin Baronii Tom. 2. p. 982. ad Ann. 1629. par 10. An. 1647. The Sorbonists in Answer to a Question sent to them in Writing from the Jesuites in England resolved that it was Lawful for the Roman Catholiques to work the Change in the Government by making away the King (T) Du Moulin Answ to Philanax p. 59. I know P. Walsh hath printed from the Originals six Declarations of the Divines of Sorbon presented to the French King An. 1663. which seem more worthy of that Society than these which I have produced But however significative they might be of their Loyalty to the French King they do not reach the Case of his Majesties Roman Catholique Subjects For in France the King is of the same Religion His Kingdoms are under no Ecclesiastical Censures the Pope challenges no direct Temporal Right to them But I need say no more of them than F. Walsh himself doth These Declarations of Sorbon did neither protest against Equivocation nor descend to the particular Cases either of Excommunication or the pretended Exemption of Clergymen or Condemnation of the Contrary Doctrines c. (V) Hist of the Irish Remonstrance p. 662 663 and 678. And now let all men judge whether the Doctors of Sorbon were not as good at irritating the People of France as the most Seditious Preachers and Pamphleteers were at Animating those of England against their King CHAP. V. The Fifth Testimony of the Loyalty of the Roman Church from a late Treatise of a Romish Priest The Principles of that Treatise examined Of the Principles and Authority of the General Councils of that Church Of licensing men to lie and for swear themselves Of the Doctrine of Aequivocation and mental Reservation with a brief Account of the Propositions lately censured at Rome Of the Simplicity and Godly Sincerity of the Roman Church Of the Design of dividing the Papists Of the Distinction between the Church and the Court of Rome the grounds of that Distinction examined and confuted Of Dispensations c. P. 46. MY Lords Fifth Testimony was taken from a little Treatise writ as my Lord said by a Priest of the Church of Rome and entituled Roman Catholique Principles in reference to God and the King (A) In the printed Tryal p. 53. There is lately come out a Book written by a Priest of the Church of Rome tried for his life for being in the Plot but acquitted c. The chief Contents of which Treatise because it in short explains the above-named Principles and clears the Objections usually made on this Subject I shall here insert in the Authors own Words In answer to which I shall briefly examine all the Passages of this little Treatise which may seem to vindicate the Romish Faith and Religion from the imputation of Disloyalty In the beginning he tells us We abhor we renounce we abominate such Principles Of Treason Rebellion Murder c. But of this I shall speak in its proper place That a Priest of the Church of Rome should before God and the World deny the plainest matters of Fact is an Argument either of the grosseft Ignorance of his own Religion or which I rather suspect of the most exact skill in the Arts of Prevarication V. G. I have been instructed saith he in the Articles of my Faith and I acknowledge the lawful Authority of General Councils yet I profess I never learnt or sound asserted in any of them any such Principles A Speech of so much assurance that were it not for dis-believing my own Senses I might be apt to give credit to it But I would fain know how he proves that there are any such things in the world as the Decrees and Canons of Councils Or that Transubstantiation and Communion in one kind were ever taught in any of them Or that these