either did or might have learned from the Popes and greatest Divines of the Roman Church It was truly alledged by Salmasius that the Doctrine of the Sacred and inviolable Authority of Princes was preserved pure and uncorrupt in the Church till the Bishops of Rome attempted to set up a Kingdom in this World paramount to all Kings and Emperours But he with his usual confidence acquits the Popes and charges his Antimonarchical Principles on Luther Zuinglius Calvin Bucer Martyr Paraeus and all the Reformed Divines (D) Pro populo Anglicano defensio p. 33. Quot sunt Ecclesiae Reformata praestantissimi Doctores tot videi acerimos sibi adversarios fore frustra id in Papam deonerare at que transsure contendis quod omnes liberae Nationes omnis Religio omnes Orthodoxi sibi sumunt in se suscipiunt I might oppose to the Authority of Milton a very late Author of the Roman Church who was well acquainted with the Doctrine of it A reverend and learned Divine of our Church charged this Seditious Principle on the Jesuites that Government is so originally in the People that they by their Representatives may call their Soveraign to an Account and alter the Form of the Government he returns this Answer That this Principle whatsoever truth it may have in speculation is by no means to be preacht to the People who are apt enough of themselves to stretch Cases and pick Quarrels with their best Governours yet it was taught many Ages before the Jesuites were so much as thought of (E) Answer to several late Treatises in the Preface Ed. 2. 1674. By Dr. Stillingsleet And this was the Fundamental Principle of the Seditions Spirits in Scotland at the first beginning of the Trouble viz. That all Authority is Originally in the Collective Body derived from thence to the Prince and that not only in case of negligence it is Suppletive in the Collective Body as being Communicate from the Commonalty to the King Cumulative not Privative but also in case of Male-administration to return to the Collective Body so that Rex excidit jure suo and that they may refuse Obedience See the Declinator of the Bishops of Scotland against the pretended General Assembly holden at Glasgow Novemb. 21.1638 It seems the Doctrine is true and hath been taught for many Ages in the Roman Church but the People are not fit to have the management of it This latter part of his Assertion I could make good but because I study brevity I shall only set down the Principal Heads of Antimonarchical Divinity as I find them in the Writings of some of the Popes which lived divers Ages before the rise of the Jesuites 1. I begin with Gregory the first who lived above a thousand years since The Story of Phocas one of the greatest Villains and Rebels in the World is well known This man from a Centurion became the Ringleader of a Rebellion against Mauritius his Soveraign Lord caused the Emperors Children the Heir Apparent to the Crown divers of the Loyal Nobility and the Emperor himself to be put to death and yet he was no sooner gotten into the Imperial Throne but Pope Gregory writes an Epistle to him wherein he basely and perfidiously courts the Tyrant congratulates his Success in the same words the Angels did our Saviours Nativity blesses God and admires the Divine Providence in exalting him to the Empire This canting flattering Letter might with a little variation have served for an Address to any late Usurpers (F) S. Gregorii Magni Opera Farisi is 1619. c 11. Ep. 38. Gloria in excelsis Deo qui juxta quod scriptum est mut at tempora transfert regna et qui hoc cunstis innotuit quod per prophitam suum loqui dignatus est dicens qui a dominatur excelsus in regno hominum et cui voluerit ipse dat illud aliquando cum misericors Deus merentium multorum cord a sua decrevit collatione resovere unum ad regiminis culmen provehit per cujus misericordie viscera in cunctorum mentibus exultationis suae gratiam insundit De qua exultationis abundantia roborari nos citius credimus qui benignitatem vestrae pietatis ad imperiale fastigium pervenesse gaudemus Laetentur coeli exultet terra c. 2. The next is Zachary that about 900 years ago deposed Childerick the French King and absolved his Subjects from their Allegiance not so much for his Iniquities as because he was not fit to Govern And this is attested by divers Authors of good Credit and by their own Authentick Canon-Law (G) Decret Par. 2. Caus 15 qu. 6. c. 4. However Milton pretends there was no need of a Pope the King by his perfidiousness having discharged the people from their Oath made to him (H) Pro pop Angl. def c. 4. But Milton and others of better credit acknowledge as much as is sufficient to my present purpose That the Pope declared it was the Peoples right to make and un make their Kings and that he should be King which was fittest to discharge that Trust The Nobility of France were sensible say their Historians of the Kings idleness and unfitness to Govern and of the great Vertue of Pipin and upon Pipin's consulting the Pope what was fit to be done in this case his Determination was that He should be King who was fittest to discharge the Office of a King Whereupon the Nobility and People in a full Assembly depose Childerick and choose Pepin Thus the People of France with the Popes Consent and Advice took off the Crown from their Kings Head gave it to one of his own Subjects and changed the Kingdom from one Family to another And what unpardonable Crime was this poor King guilty of What Acts of cruelty had he committed Indeed there is no such thing laid to his Charge Some say he was a good and religious King others that he was a good natur'd and easie Prince His Enemies say he was not fit to govern and this is the principal reason which the Canon-Law gives for his being deposed It may be he was not so wise as some of his Neighbours I am sure he was not so Crafty as his Holiness at Rome or his own Subjects at home 3. I challenge any man to shew me a more pernicious Account of the rise of Kingly Government than is to be seen in Gregory the seventh that lived about six hundred years since The Kings and Princes of the Earth were at first no better than other Mortals but by the Instigation of the Devil by Pride Rapine Perfidiousness Murder intolerable Presumption and all manner of Wickedness they got the Power into their hands Rare Divinity for the Head of the Church But had his Holiness put in Popes instead of Kings he had not been much out either in his Divinity or History He that has a mind to see any more such wicked stuff may consult the places quoted in the
become of the Souls of the people May not the most erroneous and pernicious Doctrines and Practises prevail in the Church whilst the greatest part of it follow their Guides and think they are bound to believe as the Church believes I know 't is commonly call'd the Jesuitical Art of Equivocation but though they have extended the Practise of it further though they have polished it with more dexterity and defended it with more subtilty than others of that Communion yet I must needs say Parsons spoke one great Truth when he told us this Doctrine hath been received in the Roman Church for 400 years The Principal Cases wherein the Divines of the Roman Church allow of it are these that follow If a man be charged with a secret Crime which cannot be proved by clear evidence If the Judges before whom he appears be Incompetent as all ours in England are If it were told him in Confession or if he hath been absolved by a Priest If it be necessary to the obtaining some great good or the avoiding some great evil And what a man may safely say he may safely swear What he may deny in a Court of Judicature he may deny at his Execution For if that which otherwise would be a Lie is saved by a mental Reservation there can be no danger in swearing to it in standing upon our own vindication and making the most serious Appeals to Heaven at the point of death Besides suppose it were unlawful to equivocate in any case whatsoever yet if it be not a Mortal Sin if a thousand Venial Sins cannot damn a man I know no reason why they should not venture upon it to save their own Lives or the Honour of their Religion In fine This Doctrine hath been expresly avowed by the Holy See those Divines which declaim against it with most seeming bitterness in other cases allow of it in that of Confessions those few Divines which have written against it are charged with singularity or haeresie But he that desires to see the Doctrine of Equivocation and Mental Reservation justified by the greatest Authorities of the Roman Church may consult any of the Authors cited in the Margent (F) Lessius de Antichristo in Opuse Ed. 1626. p. 773. De Justitia Jure c. 42. Dub. 9. n. 47 48 p. 626 c. Bonacina tom 2. Disp 4. qu. 1. punct 12. Fr. Tolet. De instruct Sac. l. 4. c. 21. l. 5. c. 57. Eudaemon Joannes Apol. pro Garnetto c. 2. Azorias Institut Mor. l. 11. De Jure jurando c. 4. J. de Dicastillo Tract de Juram Disp a. dub 12. See also Is Casaub Ep. ad Fr. Duraeum Parsons in his Treatise of Mitigation And in his quiet and sober Recknoning with M. Morton The Judgment of Pope Pius the 5th Abbot de Mendacio Pras p. 9. c. And p. 39 40. whose Books are licensed and approved by their Superiours or other Eminent Divines And now it were easie to give an Answer to the Decree made at Rome March 2. 1679. against some Propositions of the Jesuites and other Casuists that Decree being so very lame and defective that we are not at all secured by it from the pernicious effects of this Doctrine for 1. The Propositions condemned are the 27th and 22th and though I did believe those two Propositions to be false yet I might equivocate in some of the Principal Cases before mentioned 2. They are not condemned as evil or impious in themselves contrary to the Laws of God and Nature and consequently the Censure or Condemnation is not indispensable But what if a man be barr'd the use of Equivocation and Mental Reservation What if he voluntarily or by the command of his Judges do renounce them I answer If they be lawful in other cases there can be no reason why they should be sinful in this V. G. You are commanded to tell all you know of such a Matter Your Answer is I know no more than I have told you i.e. with this Reservation That I am bound to tell you And being further required to speak without a Mental Reservation why may you not still answer I do not make use of any Mental Reservation i.e. So as I am bound to tell you This second Answer is defensible upon the same Principles with the first So Garnette was required by the Lords Commissioners to answer without Equivocation yet he denied a certain Truth upon his Salvation and with the most bitter and solemn Imprecations (G) Is Casaub Ep. ad Fr. Duraeum p. 117. And this was no more than was Lawful by the Principles of Parsons Soto Ja. a Graffiis Bonacina c. On the contrary Simplicity and Godly Sincerity are constantly recommended by her the Roman Church as truly Christian Vertues necessary to the conservation of Justice Truth and Common Society But doth this Author think we never read the Acts of their Famous Council of Constance I am sure J. Husse and Jerome of Prague felt the sad effects of the Simplicity and godly Sincerity which are but other names for breach of publique Faith of the Roman Church Having thus examined the Principles of this little Treatise so far as they fall under our present Debate it will be no hard matter to discover the Fraud and Hypocrisie of his Discourse p. 47. which deserves a distinct Consideration The question between us is Whether the denial of the Principles charged on the Roman Catholicks be a sufficient Justification of their Innocence This Author seems to joyn with us in a just abhorrence of them Let those in Gods Name if any there be of what Religion soever who hold such Tenents suffer for them why should the Innocent be involved with the Guilty There is neither Reason nor Justice in it I confess the Design of dividing the Papists and making a difference between men of loyal and disloyal Principles is very charitable even great and good men are apt to believe that to be practicable which they earnestly desire and I know none which would not be glad to see a prudent and safe way found out for making a discrimination between the Innocent and the Guilty But the Dispute among those of out Church is not whether there be any Loyal and Honest men of the Roman Communion nor yet whether they deserve more Favour than other Papists but whether we can find out a safe and certain way to distinguish between men of Honest and Seditious Principles It is agreed on both sides 1. That there are some good men of that Communion 2. That the Righteous ought not to be as the Wicked 3. That we can have no security from the Principles of their Religion Those very persons who are for dividing the Papists acknowledge That none of them can be truly good and loyal but such in whom common reason or common Christianity prevail above their Religion that all the Reason we can have to believe that they will do us no hurt if they are truly
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
the prevailing Faction of the Roman Church This Proposition proved from Gregory 1. Zachary Gregory the 7th c. From Parsons Creswel Suarez Bellarmine Bouchier Mariana Fr. de Verone Reynolds They which have written in defence of the War or of the Kings death go upon the same Principles 2. That in the Reign of King Charles the First the Pope animated his Subjects to rebel and sent over divers Bulls to that purpose STaffords Memoires p. 12 13 To the Instances given of Popish Malice and Bloodiness (A) This resers to the printed Tryal of the late Lord Stafford P. 9. from former Examples he answers That by the same reason and to as good purpose the traiterous Seditions and Outrages in Germany France Bohemia and Holland authorized and fomented by Calvin Zuinglius Beza and other Reformers the late bloody Wars in England the almost yesterdays Remonstrances and Practises in Scotland but above all that never to be paralell'd hellish Murder of the Lords Anointed our Glorious Soveraign Charles the First in cold blood by outward form of Justice on pretence of Reformation might be imputed to the Protestant Religion for all these horrid Villanies were committed by Protestants Protestants who gloried in being more than ordinarily refined from Popish Errors and Superstitions If it be said as most justly it may the Churth of England never taught such Practises the same say and protest the Papists in behalf of their Church Let this Author bestow as hard names as he pleases upon the Contrivers and Actors in these horrid Villanies and let that Religion if so wicked a thing must be called Religion which gave encouragement to them go as it deserves for Infidelity and Irreligion I am sure there are no greater Enemies to the Christian Religion than those which endeavour to pretend to promote it by such ways as are contrary to the very Nature and Design of all true Religion Indeed our Adversaries of the Roman Communion lay as bad things to the charge of the Protestants as we can do to their Church and Religion and as often as we put them in mind of the Fifth of November they are ready to reproach us with the Thirtieth of January And that I may not make any cause or persons look either better or worse than they are I shall make a faithful representation of the Doctrines and Practises of both sides so far as they are pertinent to the present Debate viz. Whether the traiterous Seditions and Outrages in England and other Parts of Christendom may be imputed to the Protestant Religion with as much reason as the Instances of Popish Malice and Bloodyness from former Examples may be to the Roman Church and Religion Some years ago was published a Seditious Libel under the Title of Philanax Anglicus wherein the Author taxes not only some Protestant Reformers but the very Reformation it self with Rebellion charges the English Reformers with Treason against Queen Mary and with a Roman boldness asserts That the Seditious Doctrines are allow'd by the generality of them that call themselves Protestants But this Book having had a solid and substantial Answer by Dr. Du Moulin I will not trouble my self or the Reader with any thing which he hath written in vindication of the Protestant Religion and the Reformed Churches and Divines abroad But I cannot but take notice of the ignorance or rather the Malice of the Author of the Controversial Letters out of whom the substance of the present imputation is taken who tells us He doth not know that the Church of England hath proceeded so far as the Roman Church hath done in the Council of Constance or condemned those Errors by any Authentick Censures And our Author is not afraid or ashamed to say that some Roman Catholiques are most remarkable peradventure of all others for firmness of Loyalty I shall endeavour therefore with as much brevity as the Subject will allow to vindicate the Honour of the Reformation of our own Church and Nation from this unjust and malicious Charge 1. The Confessions of the several Reformed Churches abroad are so full and clear in asserting the Obedience of Subjects to their Princes that I do not find our Adversaries of Rome have much to say against them (B) V. Corpus Syntagma Confessionum c. Aurei Allob. 1662 V.G. The Bohemian the Helvetian the French the Augustine the Saxon the â—…gick Confessions in the Articles concerning the Civil Powers We are told that the Protestants of France had towards the beginning of the War resolved upon a Declaration against the Parliament and Subjects of England taking Arms against the King and hâ—… published it if it had not been dasht by Cardinal Richlieu 〈◊〉 Englands Complaint by L. Gatford Printed 1648. pag 10. And 't is observable That upon the reprinting of all the Confessions of the Reformed Churches at Geneva An. 1654. it was moved That instead of the 39 Articles of the Church of England which do with the greatest plainness and sincerity assert the Duty of Subjects to Princes they would insert the Confession of the Assembly of Divines but the motion was utterly rejected by the University Senate and Church of Geneva and the 39 Articles put in as before (C) Durell vind Eccles-Angl c. 2. As to the Sayings of particular Doctors of the Reformation I cannot indeed I need not defend them they are no Pillars of our Faith nor do their Writings bear the stamp of publick Authority And since none of our Adversaries have proved that any of the Reformed Churches have by any Authentick Act approved of Seditions and treasonable Principles as I shall prove the Roman Church doth they cannot be imputed to the Protestant Religion with the same reason that we charge them upon the Roman Church Let the Papists say and Protest that their Church never taught any Seditious Practises yet I shall sooner trust my own Senses than such men as by the Principles of their Religion are under no Obligation of speaking Truth 2. No Church under Heaven did ever more expresly declare against all Seditious and Disloyal Practises than the Church of England Our Reformation was begun and carried on in a peaceable and legal manner and our Reformers proposed to themselves that excellent Rule of our Saviour They restored to God the things that were Gods and to the Kings the full exercise of their lawful Power We are Members of a Church whose just Glory it is not only to have constantly taught the Duty of Subjects to their Princes but suffered for her Loyalty to them Our Kings and the Church of England have always rejoyced and wept together and none ever forsook the Royal Cause in its Distress which had not first forsaken the Church or at least lost all their Zeal and Affection to her In Fine our late Royal Martyr declared That he died for maintaining the true Protestant Religion he acquitted not only the Church of England but all the true Sons of the Church from
declared That he never heard any of the Church of Rome speak a good word of it (S) In the printed Tryal p. 53. The truth is there is nothing to defend such a Master-piece of Villany but the Sword what the English Papists speak of it concerns not me to enquire but was not the rise of that Horrid Treason from the Breves of Pope Clement the 8th in which he required the Roman Catholiques not to admit any but a Catholique to the Crown Did not the same Pope by a Bull sent to the Superiors of the Regulars for bid them to make use of any thing revealed in confession to the benefit of the Secular Government and is it not at least highly probable that the said Bull had a particular respect to the Gun-powder Treason (T) See The Case put by Delrio the Jesuit Disqu Mag. c. I. sect 2. Did not Sir E. Digby call it the best Cause Was not Garnett's name inserted into the English Martyrology Was not one of the Conspirators made the Popes Paenitentiary and another a Confessor in St. Peters at Rome 2. He saith That the Plot was owned by the Traytors themselves at their death But did not Garnette and Tresham deny it with the most bitter Imprecations make the most solemn Protestations of their own Innocency and avow the Lawfulness of denying and forswearing any thing whereof they were guilty in case either the Judges be incompetent or the Proofs against them defective And 't is observable that Garnette never owned any thing which was laid to his Charge till as himself confessed the clearness and unexpectedness of the Proofs made him ashamed to persist any longer in his Denial (V) If. Casauâ—…ni Ep. ad Fr. Duraeum p. 117 118 120 121 122 c I have now done with the Court of Rome and its Adherents Of the Doctrines of the Church of Rome and General Councils I shall speak in the next Chapter by which it will appear whether the Instances of Popish Malice and Bloodiness are Justifiable by the Principles of the Roman Church and Religion CHAP. III. Doctrines and Principles of the Roman Church 1. The Doctrine of Deposing Princes 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 I come now to his Lordships Principles of Faith and Loyalty as they are called p. 44. But first he declares As to the damnable Doctrine of King-killing if he were of any Church whatsoever and found that to be its Principle he would leave it Doubtless saith our Author the thing which most weighed to my Lords Prejudice c. was a prepossest Opinion of wicked Principles supposed to be held and practised by my Lord as the matter of his Faith and Religion It is by many taken for granted the Papists hold it an Article of Faith that to depose and murder Kings to Massacre their Neighbours and destroy their native Country by Fire and Sword when the interest of their Religion requires it are Acts dispensable by the Pope and meritorious of Heaven Now what thing so wicked however slenderly proved will not easily be believed against men so principled My Lord therefore to clear himself and his Religion from this heavy and as the Papists say injurious Aspersion pretested and declared in the presence of God and their Lordships his hatred and detestation of such Principles That he acknowledged the King his lawful Soveraign and knew no Person or Authority on Earth could absolve him from his Allegiance From hence I shall take occasion to discourse on the following Heads 1. Concerning the Doctrine of Deposing Kings 2. Concerning the Moctrine of King-killing 3. Concerning the Massacring of their Neighbours and destroying their Native Country when the Interest of their Religion requires it 4. Concerning his Lordships acknowledging the King to be his Lawful Soveraign and that he knew no Person or Authority on Earth could absolve him from his Allegiance And here I shall fairly represent the Doctrines of the Roman Church and then leave all men to judge of the natural Tendency of them 1. I begin with the Doctrine of Deposing Kings Where I shall prove these three things 1. That it is the Doctrine of all the Approved Writers of the Roman Church 2. That it is the Doctrine of their General Councils and lawful Representatives of the Roman Church 3. That this Doctrine is taught in the Breviaries and publique Offices of the Church 1. That it is the Doctrine of all the Approved Writers of the Roman Church And here to do our Adversaries right I acknowledge that there are some things wherein they agree and some wherein they differ That Soveraign Princes may in some cases be deprived of their Crowns and Dignities is a Doctrine wherein their Divines are so universally agreed that I do not know any Book published according to the Order of the Roman Church which hath plainly and honestly condemned it But they are not agreed whether by vertue of a direct temporal Power over all at least Christian Princes the Pope may depose them at his pleasure or whether he hath only an indirect power whereby he may depose them when it is necessary for the good of the Church The former Doctrine is current at Rome and hath been avowed by many Popes and their Creatures The latter is Matter of Faith as many of their own Writers prove by as good Arguments and Authority as any man can produce for Transubstantiation it self (A) Of the former l. sacr Caeremon Aed Romae 1560. p. 36 col 1. Figurat Pontifical is hic gladius potestatem summan tomporalem a Christo ejus Vicario collatam And this Power was challenged by Pope Gregory the 7th as of Divine right Platina de vitis Pontificum Colon. 1568. p. 176. By Boniface the 8th id p. 247. By Paul the Third in his Damnatory Bull against Henry the 8th King of England Bullarium Cherubinis Tom. 1. p. 619. Ed. Romae 1632. By Pius the 5th in his Damnatory Bull against Queen Elizabeth Tom. 2. p. 304. Both which Bulls begin thus Regnans in excelsis c. bunc unum super omnes gentes omnia Regna Principem constituit qui evellat deftruat dissipet c. To which I
General Councils 22d Of Purgatory 24th Of speaking in the Congregation in such a Tongue as the People understand not 25th Of the Sacraments 28th Of the Supper of the Lord. 29th Of the Wicked c. 30th Of both Kinds 31st of the one Oblation of Christ finished upon the Cross 32d Of the Marriage of Priests 34th Of the Traditions of the Church 36th Of the Consecration of Bishops and Ministers 37th Of the Civil Magistrate And Sancta Clara that went about to reconcile our Articles with the Doctrine of the Church of Rome might as well have attempted to reconcile the Masse-Book with the Alcoran 2. As to the Liturgy How many uncertain Stories and Legends Responds Verses vain Repetitions Commemorations c. have our Reformers cast out How many Anthems and Invitatories have they cut off which did break the continual course of reading the Scriptures How many of the principal points of Popery are countervened in our Liturgy (L) V. G. The Cup in the Holy Eucharist restored to the Laity The Mediation of the blessed Virgin Mary the Holy Apostles and Saints departed the Merit of our good Works the Sacrifice of the Masse Transubstantiation and the Adoration of the Host five of the Romish Sacraments Prayer for the Dead and the Superstitious Ceremonies of Baptism expresly excluded But they that make this Objection I suppose to say no worse never read either the Popish or our Service-Book (M) See the former part of the Morning Prayer the Liturgy Communion Service c. 3. To come to the Episcopal Government of the Church of England It is very well known saith B. Sanderson in the Preface to his Sermons to many what rejoycing the Vote for pulling down of Episcopacy brought to the Romish Party how even in Rome it self they sung their Io Paeans upon the Tidings thereof and said triumphantly Now the Day is Ours now is the Fatal Blow given to the Protestant Religion in England A thing little considered by them that were for Reforming the Church by the Extirpation of Popery and Prelacy and opposed the Roman Cause by the Abolition of that Government which the Strength and Policy of Rome have been so long employed against Do not all Historians agree That as the Monks and Friars were found to be more serviceable to the Papacy than the Prelates so the Popes enlarged their Priviledges granted them Exemptions from Episcopal Jurisdiction and all the Opposition of the Bishops against them have signified little in the Court of Rome so long as their Interest and Grandeur were maintain'd by those Creatures and Vassals of the Roman See V.G. Gregory the 9th published two Bulls forbidding all Bishops to exercise any Jurisdiction over them (N) Greg. Dicret l. 5. tit 31. c. 16.17 Greg. 9. Universis Ecclesiaâ—am Praelatis The following Popes confirmed their Priviledges and though some of them wearied with the Complaints of the Bishops confined them within certain Limits yet others revoked their Constitutions granted them new and more ample Charters nulled all former Bulls of Restriction and Decreed that they were immediately Subject to the Pope and to none else This Design was all along aimed at in the Institutions of the Regular Clergy and the Popes and Court of Rome always appear'd in it as much as they durst But the Complaints of the Bishops and Secular Clergy became so Universal that at length they fixed upon a new project set up the Order of the Jesuites or Spiritual Janizaries by whom they have ever since exercised an absolute Tyranny over the Bishops as well as the Parochial Clergy and People The Immunities and Privileges conferr'd upon them are such as these To Preach hear Confessions open their Schools without License of the Bishops or Vniversities to administer Sacraments and instruct Youth to Correct Interpret Expunge and Burn such Books as they dislike c. (O) V. Bullar Cherub tom 1. p. 653 154. Where the several Bulls or Charters of Priviledges are enumerated Thus were the Bishops in the Roman Church stript of their Authority the Government of the People committed to mere Priests and a Jesuite by Delegation from the Pope may ordain Priests too as well as the Bishops We see the Pope and Court of Rome are no great Friends to a Popish and do you think they have more kindness for a Protestant Episcopacy By whose means did Cranmer and Ridley Hooper Farrar and Latimer suffer Martyrdom Did not those Holy Men exercise the same Power and Jurisdiction then which our Bishops do at this day Is the same kind of Episcopacy Popish in our Times that was Heretical in theirs Were they esteemed by the Papists their most formidable Enemies and are their Successors become their Secret Friends In Fine How can you give credit to the Popish Plot and at the same time brand those very persons with the Infamous Names of Papists and Popishly affected which were to be made Examples of Popish Cruelty Hath not the first Discoverer of the Plot acquainted you with the Names of them which were to be put into their Places But I cannot pass over that memorable Passage of B. Hall in his Speech to the House of Peers Speaking of the base and scurrilous Libels and Pamphlets wherewith the Governours of the Church had been over-born and in which Papists and Prelates like Oxen in a Yoke were matched together O my Lords I beseech you to be sensible of this great Indignity do but look on these Reverend Persons do not your Lordships see here sitting on these Benches those that have spent their time their Strength their Bodies and Lives in preaching down and writing down Popery and which would be ready if occasion were offered to sacrifice all their old Blood that remains to the maintenance of that Truth of God which they have taught and written And shall we be thus â—…spightfully ranged with them whom we do thus professedly oppose (P) B. Halls â—…eech quoted â—…late Book â—…led The 〈…〉 the 〈…〉 art 1682. p. 4 5. But the Rites and Ceremonies of the Church of England are Popish and Superstitious And yet we have no Adorations of Saints Angels or any other created Beings no Superstitious Consecrations of Bells Candles Salt Water c. Hath not our Church put a manifest Difference between Naked Ceremonies and Superstitious Parts of Divine Worship Don't She reject all Opinion of Merit and Spiritual Efficacy and expresly declare that they are Things in their own Nature Indifferent and Alterable In short Would those men which make this Objection apply their Minds to the Study of the Popish and Protestant Doctrine I believe we should hear no more of this Groundless Calumny But to them which fasten this Odious Imputation upon our Church and Church-men I will only say these three Things 1. It is the highest Injustice and Uncharitableness For did ever any Order of men write with more Learning and Judgment with more Zeal and Vigour against Popery than the Episcopal Clergy
words Hoc est Corpus meum are in their Bibles If mens Senses are not to be trusted in plain sensible Matters he will hardly prove any of these things but if they are then it is evident that such Principles are asserted in some of their General Councils What follows p. 47. shall be considered afterwards P. 47 48. Paragraph 1. Of the Catholique Faith and Church in General Which Paragraph doth not fall within the compass of my present Design Paragraph 2. Of Spiritual and Temporal Authority P. 48 c. General Councils which are the Church of God Representative have no Commission from Christ to frame new matters of Faith but only to explain and ascertain unto us what anciently was and is received and retained as of Faith in the Church upon arising Debates and Controversies about them The definitions of which General Councils in matters of Faith only and proposed as such oblige under pain of Heresie all the Faithful to a submission of Judgment It is no Article of Faith to believe that General Councils cannot err either in matters of Fact or Discipline c. Hence it is deduced If a General Council much less a Papal Consistory should undertake to depose a King and absolve his Subjects from their Allegiance no Catholique as Catholick is bound to submit to such a Decree Hence also it followeth The Subjects of the King of England lawfully may without the least breach of any Catholick Principle renounce even upon Oath the Doctrine of Deposing Kings Excommunicate for Heresie c. General Councils are the Church of God Representative And hath the Church of God diffusive intrusted them with a Power of concluding in some things and not in others or of obliging particular persons so far and no further Where hath the Church of Rome warranted any such distinction as this Author makes between matters of Faith and Practise or confined the whole Power of General Councils to matters of Faith only Lastly suppose there were as indeed there is not some ground for such a distinction yet why must Transubstantiation be a matter of Faith and the deposing of Princes be none when both came out of the same Forge the General Council of Lateran How doth it appear that the Council did not propose this as matter of Faith as well as the other But I will appeal to the General Council of Constance both because the Author of the Controversial Letters urges a Decree of that Council to prove That the Church of Rome teaches the Duty to Princes to be a direct point of Faith (B) Controvers Let. Ed. 2. 1674. p. 36. And because we are told That all Roman Catholiques are bound to submit to the Decrees of the Council of Constance (C) Staffords Memoirs p. 44. And doth not this Council challenge a Power immediately from Christ which all persons of whatever state and dignity are bound to obey both in things pertaining to Faith and the extirpation of Schism and the General Reformation of the Church in the Head and Members (D) Concil Const Concil tom 29. p. 257. Ipsa Synodus in spiritu Sancto congregata legitimé Generale Concilium faciens Ecclesiam Catholicam militantem repraesentans potestatem a Christo immediaté habet cui quilibet cujuscunque status vel dignitatis etiamsi papalis existat obedire tenetur in his quae pertinent ad fidem extirpationem dicti Schismatis Reformationem generalem Ecclesiae dei in Capite Membris Did not this Council define against an Error in Practise 't is their own expression challenge a Power of dispensing with the Institution of Christ and even of Excommunicating all such Presbyters as should presume to obey his Institution rather than their Decree (E) Conc. Const Sess 13. p. 372 373. Hot Generale Concilium declarat decernit definit contra hune errorem viz. Of the peoples receiving the Sacrament in both kinds and after Supper quod licet Christus post coenam instituerit suis discipulis adminiftraverit sub utraque specie panis vini boc venerabile sacramentum tament hoc non obstante c. praecipit sub poena Excommunicationis quod nullus Presbyter communicet populum sub utraque specie panis vini And now to bring this whole matter to a short Issue By whatever Arguments this Author can prove that Roman Catholicks as such are bound to receive the Sacrament in one kind only by the same it may be proved 1. That if a General Council or a Papal Consistory by Authority derived from a General Council should depose a King and absolve his Subjects from their Allegiance all Roman Catholiques as such are bound to submit to such a Decree 2. That the Subjects of the King of England may not without breach of a Roman Catholique Principle renounce the Doctrine of deposing Kings Excommunicated for Heresie I confess there is a Roman Catholique Principle of Aequivocation and Mental Reservation by the benefit of which they may renounce the deposing of Kings but so they may the receiving the Sacrament in one kind also P. 49. Nor do Catholiques as Catholiques beleive that the Pope hath any direct or indirect Authority over the Temporal Power and Jurisdiction of Princes c. This he asserts with his usual considence gives Bellarmine the lie and out-faces all the Arguments and Authorities of the Cardinal and others without offering at the least proof of his Position It is an Article of Catholick Faith that no Power on Earth can license men to lie to forswear and perjure themselves c. on pretence of promoting the Catholick Cause or Religion But let him prove if he will prove any thing to the purpose That it is an Article of Roman Catholick Faith to believe Either that there are no Venial Sins such as do not put a man out of the Favour of God and hazard his Salvation Or that an Officious Lie is a Mortal Sin in their account Or that that which otherwise would be a Lie or Perjury may not in some cases be excused by a Mental Reservation or Equivocation The Doctrine of Equivocation however wrong fully imposed on the Catholick Religion is neither taught nor approved by the Church as any part of her Belief But if this be not a part of the Practical Divinity of the Roman Church either she hath none at all or else hath not let the World know where to find it Indeed it is not taught in their General Councils for they do not use to descend to particular Rules of Conscience and Practise but it is taught by the generality of those Divines whom the Church hath entrusted with the Souls of men Are either the Books censured or the Authors punished Are not the Books published with Approbation and those Authors most countenanced which maintain this Doctrine Hath the Church given any Caution or made any Declaration against it And if after all this the Church doth not approve of it what must
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