THE RELIGION OF THE Church of England, The Surest ESTABLISHMENT OF THE Royal Throne; WITH The Unreasonable Latitude which the Romanists allow in point of Obedience to Princes. In a LETTER occasioned by some late Discourse with a Person of Quality. ROM. 13. 5. Wherefore ye must needs be subject, not only for wrath, but also for Conscience sake. LONDON: Printed for Randal Taylor and John Williams, junior, at the Crown and in Cross-Keys Court in Little Britain. 1673. THE RELIGION OF THE Church of England, The Surest ESTABLISHMENT OF THE Royal Throne. In a LETTER occasioned by some late Discourse with a Person of Quality. Honoured Sir, I Cannot charge you with Unkindness, or say you have put me upon an unpleasing Task by commanding my Thoughts about the matter of our last Discourse, (though thousands of my Brethren might have done it to better purpose;) since you have rendered me capable of expressing the Service I own to my Prince, and the Duty to my Mother the Church of England. She (like her Saviour) hath met with a great many Reproaches, and by some either Ignorants or Adversaries, been particularly misrepresented to you; and that Excellency wherein she hath just occasion to glory, above all the Churches in the world, so miserably sullied by unrighteous Aspersions, that she appears not half so amiable to your eye as formerly she hath done. Give me leave then to wipe off the Dirt which hath so maliciously been cast upon her, to wash off the Spots spirted on her Face, and her own Beauty will sufficiently commend her. I cannot believe your Judgement so unsteady as really to be captivated with those false Insinuations; nor wonder enough at the Impudence of some persons who dare insinuate such palpable untruths as you seem in danger to be perverted with. In plain terms, That any man should have so hard a forehead as to question the Church of England 's Loyalty to her Prince, or maintain that she affords the least Encouragement to any Rebellious Attempt either against his Person or Dignity; to shake the Crown upon his Head, or make a Finger of his Hand to bleed; would put me into a strange fit of Admiration, did we not li●e in so prodigious an Age, that men's tongues are their own, and they will say what they please. For my part, I look upon these charges to be so grossly slanderous, that for your Satisfaction, and possibly the Conviction of others, I shall confidently assert, That no King sits so securely upon his Throne as the King of England, by virtue of the Religion established among us. It is not to be imagined that the bare propounding this Truth should presently gain it a favourable Reception, especially where the Judgement seems already forestalled with no mean Prejudices against it: But still a Truth it is, and to prove it one, I shall only proceed upon these two Grounds, I. That the Church of England obligeth all her Children to the most Dutiful Carriage imaginable towards All Princes. II. (To take off your Misprision;) That the Church of Rome allows those of her Communion an unreasonable Latitude in this very point of Obedience and Duty. I. That the Church of England obligeth all her Children to the most Dutiful Carriage imaginable towards All Princes. It is but Reasonable we should clear our own Innocency before we quarrel with another's Gild, lest ourselves fall under the charge of that Crime which is so justly condemned in those of the Romish Party. Now certainly the most Rational Account we can have of any Church's Principles, must be taken from the Infallible Rule to which in all cases she submits; the Doctrine she professeth; the Worship which she owns; the Ecclesiastical Constitutions she hath framed for outward Order; and the constant Practice of all her Obedient Children. Her Rule are the Holy Scriptures Commented upon and Interpreted by the Sentiments of the Primitive Fathers; Her Doctrine is contained in the Articles and Homilies; Her Worship in the Public Liturgy; Her Constitutions in the Book of Canons; to which the Carriage of all those who have not only in pretence but reality been her sons, hath exactly corresponded. Nor is there any one of these which furnisheth us not with an abundant Confirmation of that Truth on behalf whereof it is alleged. No Church ever professed a greater Reverence to the Proved I From the Scriptures. Holy Scriptures, nor charged her children more strictly to make them the Rule both of Faith and Life. We believe nothing but what is therein revealed, and are obliged to observe all the Commands therein contained, whatsoever sort of Duties they have respect unto. Now it is beyond dispute that the Word of God calls for Obedience to Princes, and forbids all Opposition to, and Rebellion against them. Solomon in the old Testament speaks of a King against whom there is no rising Prov. 30. 31. up, which King is every King; for by virtue of his Supreme Authority, he is beyond the reach of his Subjects Power and above the attempts of all their Force. Nor is this only true of such who, like David, are men after Gods own heart, or like Hezekiah and Josiah, not to be equalled, scarce paralleled by those that either preceded or succeeded them; but of a wicked Saul, a lose Amaziah, an Idolatrous Manasseh; These also being Gods Anointed; and wickedness in the Heart wipes not off the sacred Oil from the Head. If we look into the Gospels, our Blessed Saviour commands the Rendering unto Matth. 22. 21. Caesar the things that are Caesar's, with the same care that he requires the rendering unto God the things that are Gods; which Caesar was Tiberius, of whom the Roman Historians give no very good Character. And rather than any Offence should be taken, he works a Miracle for paying his Tribute-Money, sending S. Peter to take it Matth. 17. 27. out of a Fish's mouth. To him succeeded the two great Apostles S. Paul and S. Peter, the one with his charge, Let every soul be subject to the higher Powers. Subject, Rom. 13. 1. not only for Convenience, but upon the account of Duty; not only as a piece of Policy to prevent any Secular Punishment, but a point of Conscience to please our Heavenly Father. Ye must needs be subject not 5. only for wrath, but also for conscience sake. The other with his command, Submit yourselves to every 1 P●●. 2. 13 14. Ordinance of man for the Lords sake, whether it be to the King as Supreme, or unto them that are sent by him,— Fear God, Honour the King. And it is plain 17. when these Apostles wrote, Nero that Portentum hominis, (as Suetonius calls him) that Monster of men Suet in vitâ N●ro●●s. was then Emperor; as wicked a tyrannical Prince, and as great an Enemy to the Christians as ever lived. Whence we may rationally conclude, Though a King be of another Religion, though his Life be extremely debauched, and his Government severe and cruel, yet None of these singly, not All of them together will discharge the Subject from his obedience. And to convince the World what particular care this Church of ours takes that these Principles of Loyalty may be imbibed by all her children, she hath not only appointed those Chapters (Rom. 13. and 1 Pet. 2.) to be read in the constant course for daily Service, nor designed those Passages in them only for the more especial Solemnities of the Fifth of November, and Twenty nineth of May; but hath selected them likewise for her Sundays Epistles; the one on the fourth Sunday after Epiphany, the other on the third Sunday after Easter. But the Absolute Subjection she owns to the Holy 2. From the Writings of the Fathers. Scriptures doth not in the least lessen her Honour to the Primitive Fathers; from whose Writings (as the best Expositors of the Sacred Text) she would satisfy her Children in this point of Duty. It may well be presumed that in those early days of Christianity Religion was in its greatest vigour, and men did not only best Know, but Practise what they were obliged to, both with respect to God and their Superiors. She doth not indeed allow us jurare in verba, to pawn our Faith upon any man's credit, but to be Followers of Them so far as They have been Followers of Christ; and to take directions from them where those directions agree with the written Word. So that whensoever any of the Romanists would asperse us as slenderly regarding the Authority of the Ancients, we boldly plead in our own justification the venerable esteem we entertain of the Authors, and their genuine Writings for the first four Centuries. And truly the higher we trace the better we like them. God in his infinite wisdom resolved the seed of the Gospel should no sooner be sown than watered with blood. A great while did his faithful servants bear a very heavy Cross. The Roman Emperors were Heathens, and some particular piques most of them had taken against Christianity, insomuch that the Professors of it met with a great deal of misery during their life, and many with a great deal of cruelty were put to death. Yet whether Martyrs or not Martyrs, this was still the Doctrine they taught, and from them we learn it, That nothing can dispense with the Subjects Obedience to his Prince. Pardon me Sir, if I spend a little paper in presenting you with remarkable passages taken out of some whose heads are the greyest among them. I begin with Ignatius, Scholar to St. John, and twelve years old at our Saviour's Crucifixion. Thus he instructs the Antiochians: ( a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Epist. ad Antioch. ) Be obedient to Caesar in those things wherein you may obey without danger (which is in all that are not sinful) provoke not your Governors to anger, that you may not give occasion to them who seek it against you. But because the Authority of this Epistle is matter of some dispute, pass from him to Justin Martyr not much behind him in years: ( b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Just. Mart. Apol. 2. pro Christianis ) We worship (saith he speaking to the Magistrates) God alone, but in all things else we cheerfully serve you. A third among the Greek Fathers is Theophilus Patriarch of Antioch, who delivered this good Rule; ( c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. Antyoch. lib. 1. ad Autolycum. ) Honour the King; honour him by being kindly affected to him, by obeying him, by praying for him; for thus doing thou dost the will of God. From those of the Greek come we to them of the Latin Church, and certainly She preached the same Doctrine. The King's Supremacy, and the Subjects Obedience was never better taught by any man in the world than Tertullian (a thousand pities he turned Montanist at last) ( a In cujus (Dei) potestate sunt; a quo primi, post quem secundi, ante omnes & super omnes Deos Tertul. Apolog. cap. 30. ) They (i. e. Kings) are only under the coercive power of God, to whom they are subordinate, under whom Chief; before and above all that are called Gods. ( b Christianus nullius est hostis nedum Imperatoris; quem sci●n● à Deo suo constitutus, necesse est ut ipsum dilig●t, ho●o●●●, rev●●●atur, & salvum 〈◊〉. Idem lib. ad Scapulam cap. 2. ) A Christian (saith he) is no man's Enemy, not the Emperors; (the great crime objected against them) for knowing Him to be a Person of His Gods own appointment, it is necessary he should love, honour, reverence, and wish him all the prosperity imaginable. And upon a large discourse in his most excellent Apology (a book that deserves the greatest commendation) he declares plainly it was not want of Power but Will that hindered them from being rebellious; not fear of Punishment, but sense of Duty; not Restraint, but Conscience that awed them into obedience. They were gotten most numerous both in the Court, Senate, City, and Camp: and it was the Heathens security to have them so: for ( c Nunc pauciores hostes ha●●tis p●ae multitudine Christi mo●um Idem Apolog. cap. 50. ) the more Christians always the fewer Enemies: I have made the bolder with Tertullian, both because of his Antiquity, and the Pertinent Quotations wherewith his Writings supply me. To him let me add Lactantius, who instructs all Christians in Passive as the rest have done in Active Obedience. For put case the Old Plea for Disobedience should be renewed, a Reformation of Religion, yet will not that plausible pretence justify the failure in our Allegiance, since a Christian must learn Patience as well as Courage, and prepare to be a Martyr, rather than a Rebel. ( d Defen●●nda est R●l●gio non occid●ndo; sed mori●n●o non s●vi● á sed patientiá; ne● scele●e said fi●e. Il●● enim malo●um sunt, ●aec ho●orum. La ●●ant. lib 5. cap 30. ) Religion is to be defended not by Killing, but by Dying; not by Cruelty, but by Patience; not by Wickedness, but by Fidelity. Those are the practices of Wicked, but these of men truly good. To these might be added many others, which (for brevity sake) I omit, because this Pamphlet would swell beyond what is intended, and create you more trouble than is necessary in so plain a case. Let me now fall upon what more peculiarly belongs to our Church. The Papists keep the Scriptures from their people, which (God be thanked) we may have free recourse unto: but they mightily brag of an Adherence to the Fathers. Had the Writings of those Holy men as great an influence upon them as they pretend, Princes Thrones and Lives would be much more secure than they are, and the Church Censures not be thundered out against them as they be upon every trivial occasion. (But of this hereafter) Now Sir give me leave to assure you that what you have already read from the Scriptures and Fathers is but the same our Church maintains in Her Avouched Doctrine, Her Public Liturgy, and Her Ecclesiastical Constitutions. Her Avouched Doctrine is declared in the 39 Articles From the Doctrine of the Church in the Articles and Homilies. and the Book of Homilies set forth by Authority exactly consonant to them. These she acknowledgeth (next to the Scriptures) as the Measure of her Faith, and the Rule for her Practice. And because they are no Novel Inventions, nor the Products of any particular brain; but the first agreed upon by the whole Convocation (the Clergies Representative) and the Other compiled by able Persons appointed to that employment; we see they are of age, and shall speak A●t. 37. for themselves. The Queen's Majesty (so it was 1562. now the Kings) hath the chief Power in this Realm of England and other Her (His) Majesty's Dominions, unto whom the Government of All Estates in this Realm, whether they be Ecclesiastical or Civil, in All Causes doth appertain; and is not, nor aught to be subject to any foreign Jurisdiction. Thus much declared in general terms, the Explanation follows presently after. Where we attribute to the Queens (Kings) Majesty the Chief Government— we understand that only Prerogative which we see to have been given always to all godly Princes in Holy Scripture by God himself; i e. that they should rule all Estates and Degrees committed to their charge, whether they be Ecclesiastical or Temporal; and restrain with the Civil Sword the stubborn and evil doers. Then is there particularly added The Bishop of Rome hath no Jurisdiction in this Realm of England. Upon which passage a motion was made in the Hampton-Court Conference for inserting Nor aught to have; but King James in his wisdom rejected it with this answer, habemus jure quod habemus; intimating that the Actual asserting that Privilege argued a legal title to it. And it may be worth your observation that the Title-page of the Articles tells you they were agreed upon for avoiding diversities of opinions, and for the establishing of consent touching true Religion. What these speak more concisely the Homilies teach more fully. I refer you to the six Sermons against Rebellion, proving the greatness of that sin from Scripture, and the remarkable Examples of God's vengeance upon persons guilty of it: and proceeding in a method of close and strong arguing, so that the perusal of them will be a good improvement of your time and pains. Only towards the latter end of one, there is this Exhortation (which I could not well omit.) Let us as the Children of Obedience fear the dreadful 〈◊〉. 3. Execution of God, and live in quiet obedience to be the Children of Everlasting Salvation. For as Heaven is the place of good obedient Subjects, and Hell the Prison and Dungeon of Rebels against God and their Prince; so is that Realm happy where most obedience of Subjects doth appear, being the very figure of Heaven, and contrariwise where most Rebellions and Rebels be, there is the express similitude of Hell: and the Rebels themselves are the very sigures of Fiends and Devils, and their Captain the ungrateful Pattern of Lucifer and Satan the Prince of darkness. With an exact agreement to this Doctrine is her From ●he Liturgy. Liturgy composed. And because (according to the Apostles Exhortation) first of all (as a duty never to be neglected) supplications and prayers, and intercessions, 1 Tim 2. 12. and giving of thanks are to be made for all men, for Kings and for all that are in authority: there are none of Her Services of daily or weekly use wherein her Prince is not particularly remembered, and the Almighty Protection of Heaven earnestly desired to be his continual defence: Nay, all the blessings in the world, but especially what concern his Place and Station are the matter of his Subjects prayers. ( a Second Prayer before the Communion, and the Prayer for the Church M●litan●. ) That He may be instructed for Government; ( b Versicle after the C●●ed. ) Preserved in His Person; ( c D●i●y Prayer ) Replenished with Heavenly Graces; ( d Litany Service. ) Prove victorious over his Enemies: And as Two of these fall within the compass of Her constant Morning and Evening Devotions, so a Third is added three times in the week, and all of them used every Sunday and Holiday. A piece of duty which with some instead of a just applause hath met with severe censures, and been cavelled at like Mary's Box of ointment by Judas, To what purpose was this Matt. 26. 8. waste? a thing whereof our blessed Martyr took especial notice, as a reason why so many Zealots of the times were eagerly bend against the Public Service. One of the greatest faults, some men found with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common Prayer Book I believe was This, that it taught them to pray so oft for me, to which Petitions they had not loyalty enough to say Amen. Not doth the Church only teach us to pray for the King, but to do it with an acknowledgement of His Sovereign Authority, and subjection to none but God himself: whom therefore she styles The only Ruler of Princes. To all this may be added, that in some of those Prayers made for Him we are also enjoined to implore God's mercy for the keeping his People in their Allegiance, that they may obey him as the Almighty's Vicegerent. ( a First Prayer before the Communion. ) That we and all his subjects duly considering whose authority he hath, may faithfully serve, honour, and humbly obey him in Thee and for Thee. In a word, our Prayers for their fullness & loyalty seem excellently framed after the Pattern of the Primitive Church, as owned by Tertullian: ( b Precati sumus semper pro omnibus Imperatoribus, vitam illis prolixam, imperium securum, domum tutam exercitus for●es, senatum fidelem, orbem quiecu●: & quaecunque hominis & Caesaris vota sunt. Tertul. Apolog. cap, 30 ) We pray at all times for all Emperors, that they may have Long Life, a Secure Empire, a Safe Palace, Valiant Armies, a Faithful Senate, an Honest People, a Quiet World: and whatsoever each of them can desire either as a Man or a Prince. Pass we now from her Liturgy to her Ecclesiastical From the Canons of the Church. Constitutions agreed upon in a full Convocation 1603, and then ratified by Royal Authority; where the first thing determined is this very Particular. All Ecclesiastical Can. 1 persons having cure of Souls, shall to the uttermost of their Wit, Knowledge, and Learning, purely and sincerely, Teach, Manifest, Open and Declare four times a year (at the least) in their Sermons— That the King's Power within his Realms— is the highest Power under God; to whom all men do by God's Law own most Loyalty and Obedience Afore and Above all other Power and Potentates in the Earth. Now certainly if the Incumbents are obliged thus to Preach, it is an argument this is the received Doctrine of the Church; and the design of this Duty imposed upon them is that the People committed to their charge may be instructed therein for the conviction of their Judgements, and the regulation of their Practice. Nay lest such Teaching should not produce an effect answerable to the desires of these good men, but people should still take a liberty of Believing and Asserting what they list; there is a severe Censure to be inflicted upon such irregular Can. 2 persons for their punishment. Whosoever shall affirm that the King's Majesty hath not the same Authority in Causes Ecclesiastical (for in Temporal our Adversaries will grant it more than what they can hook in by In ordine ad spiritualia) that the godly Kings had among the Jews and Christian Emperors in the Primitive Church (which is the same we plead for) or impeach in any part his Regal Supremacy let him be Excommunicated. So little do any of our Church Constitutions derogate from the King's Power, that they establish it, both by their positive Command to have it preached and received as true Christian Doctrine, and the Opposers of it thrown out of the Church's Bosom, as not fit for the Society of Christian men. And now, Sir, I cannot imagine there wants any From the Practise of her Children. thing for your further satisfaction, unless it be to consider how the Practice of the Children of this Church hath agreed with the excellent Rules delivered unto them. For although their Miscarriages could not justly be charged upon her, yet we shall find that these Rules have had so great an Influence upon them, as they have never dared to engage in any concern against their Prince, nor ever been wanting in the manifestation of a due Obedience unto him. Be not therefore (I beseech you) deceived with the vain Pretences of the Romish Party, who tell you openly in some of their Books; There have been more seditious Insurrections since the Reformation of Religion, than were in some hundreds of years before; For as there is no reason to take their bare word for it, so no more are we engaged to vindicate any but those of our own Church. I dare not undertake to justify all the Proceed of the Hugonots in France, much less of the Kirk-party in Scotland; but for the Sons of our Holy Mother of England, let them (if they can) produce any Accusation against us, and we are ready to submit to a fair Trial. The ordinary things pleaded are the late Rebellion, and the Death of our Royal Martyr; neither of which touch us any further than as our sins added to the rest filled up the Number, and provoked God to make use of such Instruments for the executing his wrath, as startled not at the most excerable Villainies in the world. It is notoriously known how many Persons of Honour and Quality (out of mere conscience) attended that poor injured Prince from place to place, during the unnatural War; and paid their Service to his Son (our now Gracious Sovereign) throughout the many years of his calamitous Exile. What Numbers spent their Estates, and sacrificed their Lives with all the generous Alacrity in the world to maintain the Distressed Kings Cause, had Heaven given success to their loyal Endeavours? How many Thousands might we reckon up, who fought valiantly, fell gallantly and spent their dearest blood in the asserting his Majesty's just Rights against all the Abettors of Rebellion? Whereas those who either fomented the War or were afterwards active in the carrying it on, had receded from true Protestant Principles, and sucked in those pernicious Doctrines from Scotland, which she had infectiously drawn either from Rome or Geneva. It is not barely upon my own credit that this Truth begs your Belief, take it from King Charles his incomparable Pen; (who being the Sufferer might best distinguish between his Friends and Foes.) The Scandal of the late Troubles which some may object and urge to you (writing to the then Prince of Wales) against the Protestant Religion established in England, is easily answered to them or your own thoughts in this, that scarce any one who hath been a Beginner or an active Prosecutor of this late War against the Church, the Laws and Me, either was or is a true Lover, Embracer or Practiser of the Protestant Religion; which neither gives such Rules, nor ever before set such Examples. And for the Death of that Royal Martyr (the remembrance whereof we so much detest as to keep an Anniversary Humiliation upon that day) Malice itself dares not lay it at our Door. But if you would indeed be satisfied what mischievous Wretches carried on this bloody Design, brought Majesty to bleed on the Scaffold, and openly acted such a piece of Villainy, as the Sun never beheld since Christ's Crucifixion: They were in plain terms the Papists and the Sectaries: who (like Sampson's Foxes) have their Tails tied together, though their Heads seem far asunder. For the Papists I shall satisfy you in their Activity afterward. For the Sectaries, the Proof against them is but too evident; and for those of the more refined sort, who have confidence enough (with Pilate) to call for water and wash their hands, and say they are innocent from his blood; yet their own Actions testify against them both before and after that dreadful Blow was given. And what horrid Encouragements to and Justifications of that abominable Act fell from the Mouths of those who were then the Godly Preachers of the Gospel, remain upon Record. Not to surfeit you with such corpse Diet, take but a Taste in two or three passages of some eminently esteemed Persons; though their Names shall be spared. When Meroz had been cursed from one Fastday to another, and thereby men seduced to take Arms against their Prince, called (in their sacred Dialect) Agoing to the help of the Lord against the Mighty: Then were the people of this Kingdom possessed with strange Apprehensions of the King and his Party; some telling us it was their Design to root out all Religion. I know (saith one among them) how unsatisfied many are concerning the unlawfulness of the War which hath been managed,— As I cannot yet perceive by any thing they object, but that we undertook our Defence upon warrantable Grounds, so am I most certain that God hath wonderfully appeared through the whole. And as I am certain by sight and sense, That the Extirpation of Piety was the then great Design, — So am I most certain that this was the Work which we took up Arms to resist.— The fault was that we would not die quietly, nor lay down our Necks more gently upon the Block, nor more willingly change the Gospel for Ignorance, nor our Religion for a Fardel of Ceremonies: with several things to the same purpose. Others declared their Fears of a Tyrannical and Arbitrary Government, but the greatest Number like the unruly Assembly at Ephesus, knew not wherefore they were gathered Acts 19 32. together. When the Sword had for some years been glutted with Blood, men's minds (at least) appeared a little more composed, Offers of Peace were made and a Treaty managed, where Another (whom afterwards his Masters rewarded but unkindly) uttered these bitter Expressions in his Sermon: Whilst our Enemies go on in their wicked Practices, and whilst we keep our Principles, we may as soon make Fire and Water to agree, and (I had almost said) reconcile Heaven and Earth, as their spirits and ours: Either they must grow better, or we must grow worse, before it is possible for us to agree. Where I cannot omit the Observation of an 〈…〉. l. 3, c. 2. p●g 1●6. Ingenious Gentleman that our Dear Prince was beheaded just the day four years aften this Sermon was preached. This and such like Stuff struck at length the King's Head from his Shoulders, and (though some upon sight of their Errors repent, yet) when a disorderly Government had for several years appeared among us in monstrous shapes, still the do of those Usurpers were commended by others, and large Harangues made upon solemn occasions to express the Nations Happiness under them. One more particularly I have taken notice of, and not a little wondered at. Worthy Patriots (saith the Preacher, Anno 1656.) you that are Rulers in this Parliament, 'tis often said we live in times wherein we may be as good as we please; wherein we enjoy in purity and plenty the Ordinances of Jesus Christ. Praised be God for this, even that God who hath delivered us from the Imposition of Prelatical Innovations, Altar-Genuflexions, and Cringing with Cross, and all that Popish Trash and Trumpery. And truly (I speak no more than what I have often thought and said) the removal of these unsupportable Burdens countervails for the Blood and Treasure shed and spent in these late Distractions. Did the Gentleman (think you) remember that the King was murdered almost eight years before this Pulpit-Caress? And did the Removal of those Burdens countervail for his Blood too?) Nor did I as yet ever hear of any godly men that desired (were it possible) to purchase their Friends (sure that blessed King had a great many good men that were his Friends) or Money again at so Dear a Rate as with the Return of these, to have those soul-burdening Antichristian Yokes imposed upon us. (So that though the King was barbarously taken from us, yet better lose him, than have a Resettlement of the ancient Church-Service and Discipline; for any other Thoughts would argue the wickedness of our Hearts) If any such there be, I am sure that Desire is no part of their Godliness, and I profess myself in that to be none of the Number. By these three Testimonies from the Pens of three great Persons, you may judge how far that Party was concerned in the bloody and dreadful Tragedy. And now, I suppose you will favourably allow the first of my Assertions proved: The strict Obedience charged by the Church of England upon all her Children. The second will as evidently appear, That the Church Prop. II. of Rome allows those of her Communion an unreasonable Latitude in the same point of Obedience and Duty; freeing them from the Obligations which God hath laid upon the Conscience: for it is plain, that she exempts her Ecclesiastics from the Jurisdiction of the Civil Magistrate, referring them altogether to the Pope's Censure upon the Commission of any fault. She maintains those pernicious Doctrines of Excommunicating, Deposing and murdering Kings for promoting the Cause of Religion. She allows the Pope a Power of absolving all Subjects from their Allegiance, and gives him a Right to dispose of the Kingdoms of Heretical Princes. And if we look upon the Practices of the Romanists we shall find them exactly fitted to these Maxims; that they have been, are, and in all probability will be a Turbulent sort of people; despising Dominions and speaking evil of Dignities. ●u●e 8. For the Exemption of Ecclesiastical Persons from the Proved ●. By the Exemption of Eccl●●●astics from ●●. civil ●ower. Civil Magistrates Jurisdiction, it is a received Doctrine among them. In their so much famed Council of Trent, when the Fathers there fell upon the Reformation of Princes, several things were upon the Wheel. Like careful men of themselves they propounded largely in favour of Ecclesiastical Immunities. That such Persons might not be judged in a Secular Court, though there should be some doubt of their Clerkship, or though History of the Council of Trent l. 8 p. 769 770. themselves consent, notwithstanding it were under pretence of Public Utility or Service of the King. That neither the Emperor, Kings, nor any Prince whatsoever should make Edicts or Constitutions in what manner soever concerning Ecclesiastical Causes or Persons, nor meddle with their Persons, Causes, Jurisdictions or Tribunals (no not in the Inquisition) but shall be bound to afford the Secular Arm to Ecclesiastical Judges. That the Temporal Jurisdiction of the Ecclesiastics (though with mere and mixed power) shall not be disturbed, nor their Subjects drawn to the Secular Tribunal in Causes Temporal. All that excellent Device concluding with a Command under the pain of Anathema, That No Prince should either directly or indirectly under any Pretence whatsoever, suffer any thing to be Enacted against the Persons or Goods of the Clergy or against their Liberty, any Privileges or Exemptions (though Immemorial) notwithstanding. It is true this was opposed, and so in some measure quashed by the briskness of the Emperors and French Kings Ambassadors, and thereby proceeded not to the height they designed; however it argued the daring Confidence of the Attempters, the assurance they had of favourable Reception at Rome, and the Privileges they either ought or would willingly have enjoyed. And whatsoever passed, they gained a great deal more than either they deserved or could challenge. But to omit what can be gathered from this Flourish, and not insist upon things dubious; we refer the Cause to Bellarmin, and o●fer to stand to his Arbitrement: The No● possunt Clerical 〈◊〉 S●cul●ri judica●i, e●iam si l●ges Civiles no● sequent 〈◊〉. l. de Cle●icis, l. ●. c. 2●, p. ●p 3. Clergy (saith he) cannot be judged before a Secular Magistrate, though they observe not the Laws in Civil Affairs, for that I suppose he means by Leges Civiles. And when upon further discoursing the Point, he mentions the Apostles indispensable Charge, Let every soul be subject to the higher Powers, Rom 13. 1. I must confess his Answer to it is as much below himself, (had not his Interest been concerned) as can possibly be imagined. He will have that way of arguing to conclude nothing, because sometimes one Power Nihil e●ra●iocinatio●e. o●●li. d●. is higher, sometimes another.— But be it as it will, the Pope never loseth his Power therefore he infers, Because the Bishop of Rome hath exempted Quo●iam summus Pontifex Clericos o●n●s exemit à subjectione Principum Secularium, sequitur ut respectu Cleric. rum, Principes non su●t potestat●s superiores: ac ●roinde non teneantur Clerici Pri●cipi●us p●rere neque jure humano nec Divino. Idem ibid. p. 327. Edit. Celon. Agripp n. all Ecclesiastics from Subjection to the Secular Princes, it follows that in respect of those Churchmen they are not the higher Powers, and consequently the Churchmen are not obliged to obey them by any Law either Divine or Humane: except only in some trivial matters (which he there calls Leges Directivae) such as a mans not stirring out of doors after a particular hour without his Sword by his side, and a Light in his hand, etc. In these petty Trifles they will out of good nature obey the King, but for any things of greater concern, therein they beg excuse to be out of his reach. So that in plain terms at this rate all the Clergy in every Kingdom are left at Liberty whether they will be Loyal or no, and the Prince shall wholly lose his Coercive Power over a considerable part of his Subjects. So that sometimes it may happen there shall not only be a Refusal of Obedience to, but a downright Resistance of his Commands. Instances hereof are numerous. How saucily did Anselm carry to King Rufus, and Thomas Becket to Henry the Second, till the one died abroad, and the other was killed at home? And upon every occasion it would happen so still: The Clergy believing themselves freed from any Punishment their Prince could inflict, and knowing full well that upon an Appeal to Rome, the Sentence would surely pass in favour of the Church. Or let it but once come to a Contest, that the Pope enjoins one thing, the King another; the Pope passeth such a Decree, the King gainsays it; who shall prevail? Shall not the Pope? because the Churchmen are under his Lash, but exempted from the Kings; nor will they in reason be easily drawn to provoke him who both can and will, for another man's sake who neither must nor dare correct them. So that in effect they are but titularly Subjects, and will so far be dutiful to the King, as their own good Inclinations shall prompt them. Now how can he expect to be secured in his Throne by those persons, who are not under his Jurisdiction? In case their Holy Father for some particular pique at him, or to gratify a beloved Nephew, declare him an Heretic, that he may dispose of his Kingdom, these good Children must needs tread in his Steps, and do as he bids them; they being according to their own Principles, as much obliged to take part against, as our Religion would teach us to take part with our Prince notwithstanding all opposition in the world. Besides, these Ecclesiastical Immunities drain a great deal of wealth out of each Kingdom, which might better be laid up in the King's Exchequer. All the Profit of Collations to Benefices, First-Fruits, Tenths and several other Duties of that kind, these the Pope hoards up in his own Coffers; a Grievance whereof this particular Nation was so sensible, that open Complaint was made against it Temp. Hen. III in Parliament: for such vast Sums were sent away out of this little Kingdom from one time to another, that the People were much impoverished to make it what he called it, Puteus inexhaustus, a Well not to be drawn dry: So that it is strangely wonderful how the Princes abroad to this very day, bear so great an Imposition upon them, and submit to such a Diminution of their Authority; so contrary to the Rule of Scripture, so without all Precedent from Antiquity (unless one spurious Passage palpably foisted into Ignatius his Epistles) so Dangerous to the peaceable state of their several Countries, and so Inconsistent with the Obedience owing to their own persons. But it were something tolerable if this might prove II. By teaching the lawfulness to excommunicate 〈◊〉 & murder Kings for Religion. the worst; so far is the Romish Religion from enjoining Obedience to Princes, that it teacheth those pernicious Doctrines of the Lawfulness to excommunicate, depose and murder Kings, if their Religion may thereby be promoted. So that not only the Clergy but the Princes too lie at the Pope's mercy. His Fingers indeed have long itched to be meddling with Crowns, and therefore he employs his Agents abroad to whisper these Devilish Maxims into people's Ears. Now when the grave Fathers of the Church teach and their seduced Children admit them for Truths, no marvel if the King sits uneasy in his Throne, and his Sceptre be ready to fall out of his Hand. For satisfaction herein I refer you to Bellarmine again (for no man's Credit is better in that Church) Three Chapters he spends very eagerly in one Book upon this Subject, fending and proving (according to our Proverb) with might and main. The D●●●t ●ontifex R●g●bus juber●●● h●c faci●●●, 〈◊〉 nisi f●cer●nt etiam cogere per excommunicati●nem al●asque commodas rationes. Bellarm. de R●m. Pont. l. 5. c. 7. p 505. Pope, saith he, must command Kings to do these things, (things relating to the Service of God) and if they do them not, to compel them by Excommunication and other commodious ways. This is pretty smart, but all the while sure there is no fear of altering his Property or taking that Dominion from him which God had given? Yes there may be Reason for that too, if the Cause of Religion require the doing it. The Pope may Papa potest mutare Regne & uni a●ferre at que altars confer (tanquam summus princ●ps spiritu●lis) si id necessarium sit ad animarum salutem. Idem c. 6. p 901. make an Alteration in Kingdoms dethroning one man and exalting another (as being the greatest spiritual Prince) if it be necessary for the good of souls. And this unlimited Power he endeavours to defend by a great many Authorities. Nor may he only exercise this strange kind of Prerogative, but the good Subjects also must be so much concerned for the Catholic Cause, as to set themselves against their Heretical Ruler. Christians are Non tenentur Christiant in ● non debeat cum evidente periculo Religionis tolerare regem infidelem. Idem p 94. not bound, indeed they ought not to tolerate unbelieving King (and all of our Principles are with them no better than Infidels) if Religion be in any apparent danger. They must not tolerate him, but how shall it be helped? There is scarce any Remedy left but the deposing him; and then to make sure work they must either put him into a safe Prison or send him into a cold Grave. Now lest this Position of his should be decried as strange and novel, being so contrary to the practice of the Primitive Christians, who (without question) were the best Subjects in the world; he presently answers, that they were not either to be thanked for or imitated in their Obedience; since it was matter of Constraint rather than Choice; And if they deposed not Nero the Cruel, Quod si Christiani olim non deposuerunt Neronem & Dioclesianum & Julianum Apostatam & Valentem Arrianum, etc. ●d fuerit quia deerant vires temporales Christianis. Idem c 7. p. 904. or Dioclesian the Persecutor, or Julian the Apostate, or Valens the Arrian, their Weakness, not their Will was to be blamed; their Inclinations were for it, but their want of Power persuaded them against it; which methinks is strangely contrary to the account the Fathers of those Ages give us, whose Religion had taught them rather to suffer than rebel. This is the sum of Hac nostrae Ch●istianitatis summ● est ut amantibus vicissi●udinem, ●aedentibus patientiam repend●mus. Ambros. serm. 10. our Christianity (saith he whom Bellarmine himself mentions as a stickler in these cases) that we return love again to those who love us, and exercise patience towards those who injure us. Let me then seriously ask, Can any Prince in the world be safe whose fears and jealousies are thus strong to distract him? who hears such doctrine buzzed into his People's heads as may quickly strike the Crown from his head, and open a passage to fetch the breath from his body? that shall give his People such an head against him, as they may disobey his Commands, resist his Authority, and shake off all Allegiance, as if they were no more concerned in him than a stranger? yet the Pope can with the same ease disburden the People's Conscience, that he can destroy the King's Authority. Certainly these Tenets must make Princes very weak, and the Multitude very strong, who are unruly at best, but much more troublesome when they can pretend a plausible excuse to be so, Every thing they like not shall presently be a grievance; and if they can but fasten the least seeming challenge against their King, they will quickly employ the liberty given them of starting back in their Obedience; or perhaps they may not only prove guilty of denying their known duty, but of practising seditiously against, and (if that will not serve turn) of assassinating him at last. Whether these late Ages have not afforded such examples let those who are conversant in history determine. Their Doctrine of Excommunicating, Deposing, and III. By giving the Pope power to dispose of Kingdoms, and absolve Subjects' f●om their Allegiance. Murdering Kings doth bravely make way for setting up the Pope as a Dominus fac totum, to give him a power to dispose of the Kingdoms of Heretical Princes, and absolve Subjects from their Allegiance. For being (as Bellarmine calls him) the chief Spiritual Prince, all the Kings of Christendom must be his Vassals, and a Plenitude of Ecclesiastical power is put into his hands; so that if any of those Kings carry himself untowardly to the Church, or chance to fail in his duty, presently a Bull from the Holy Chair proves as fatal to him as the hand-writing to Belshazzar, his Kingdom is numbered and finished; it is taken from him, and given to another. Becanus hath showed himself a fast friend in Pontifex potest mandare et discernere ut subditi non teneantur praestare fidem Regibus, quando Reges non servant ipsis fi●em Be●a●. Controu. Suarez de fide Cath. lib. 6 c. 2. determining this matter: The Pope can command and decree that the Subjects shall not be engaged to keep faith with their Prince, when the Prince doth not keep faith with them: (a fine piece of Conditional Obedience). Yet doth Suarez so magnify this Doctrine, that he confidently asserts, whosoever maintains the contrary doth not only oppose the Customs of the Church, the Approbation of General Councils, and the Consent of the Catholic Doctors, but he forfeits his very reason also. Answerable to these Positions in the year 1558. Paul the Fourth declared, that All Prelates and Princes even Kings and Emperors fallen into Heresy, should be, and should be understood to be deprived of all their Benefices, States, Kingdoms, and Empires without further declaration, and uncapable to be restored, even by the Apostolic sea; History of the Council of ●rent, Book 5. pag. 109. and their Goods, States, Kingdoms and Empires should be understood to be common, and belong to the Catholics who could get them, which (saith my Author) did minister much talk, and if it had not been presently disesteemed by the world would have kindled a fire in all Christendom. But of all the Romish Writers welfare Tho. Bozius, who makes the Papal power so unlimited, that let the Prince be never so harmless, yet if the Pope hath a mind to take the Sceptre out of his hand, it is but reasonable he should do so; nor is he in any fault for exercising his Authority. (I give you his words upon the credit of an ingenious Gentleman.) Let a King be never so lawfully settled Sat a● quis Rex ju●e sol●rs, i●●ust●●us, potens, Ca●●o l●c●s, pius; tamen Pontif●x, (●piscopiq●e Pontifice approb●i●te) valent huic auferre Regni; alteriq●e nullum ●us alioqum habenti, ad jud●c●re, ubi jud●c●ve 〈◊〉 no● modo nec●ssari●m esse sed conven●ens. ●●zius. in his Throne, careful, Industrious, Powerful, Catholic, Pious; yet the Pope (and the Bishops by his approbation) may take from him his Kingdoms, and confer them upon another, who can lay no other claim at all to them, when such an act shall not only be judged necessary, but Convenient. So that upon this score a Prince shall not so much as have the privilege of standing upon his good behaviour, or be Vi●. ●●lius History of Popish Usurpations. li●. 2 c●p 1 p●g. 42. cherished in case he favour the Catholic Religion, with enjoying what he hath securely; but still if it appear for the Romish Interest, the Pope may discard him, and place a mere stranger in his Throne: and all people are bound to believe it proceeds from very good reason, and great justice. I conclude what hath been said concerning these Papal Usurpations, and the strange slavery whereinto Kings are brought by them, with the words of that learned and pious Prelate, the incomparable Bishop Andrews.— This Doctrine (the same whereof D●ct●i●â hac 〈…〉 no● multa p●st ●cept●a credo ●h●isto su●●●ci●ntur. Quid enim? Rex Eth●●cus 〈◊〉 no● poorest a Pa●●â, Chr●st●anus priest: meliore erg● 〈◊〉 regn●tur apud Ethnics Qu●s n●n 〈◊〉 ●●m (s●cut est) ma●●bi. Eth●●cus? 〈◊〉 q●i E●h●icis●nt officio su● in R●g●s lax●ri 〈◊〉 at Christia●● queuer. Quis no● su●d●●os suos m●l●● E●hnicos q●●m Ch●istia●●? Quis Christ●a●u● Rex esse velit ubi paretur, 〈◊〉 pa●e●u● ad nu●um Pont●ficis. 〈◊〉 1●. 11 pag. ●6. we have been discoursing) once divulged and made common, there will scarce be many Sceptres henceforward subjected unto Christ. And why? because an Heathen King cannot be deposed by the Pope, a Christian King may, doth not then the Heathen reign more securely? who will not hereafter (as the case stands) continue in his Heathenism? The Heathen Subjects cannot be dispensed with in their obedience, the Christians may: who then would not rather choose to have his Subjects Heathens than Christians? What King would be a Christian where his People shall obey or not obey, according to the Pope's Beck and Command. And now according to our former Method, let us iv From the practices of the Romanists. pass from their Principles to their Practices, which have in all both Places and Ages been exceedingly troublesome, tending to the disturbance of each Kingdom's Tranquillity, and the injury of so many Kings, as either they could or had occasion to deal with. Not to stir out of our own Nation, nor run so far back as King John, who was miserably vexed with an Imperious Legate, proudly keeping the Crown in his possession four days after it was tendered him by laying it at his feet: and (as many Author's report) afterwards poisoned by Simon a Monk of Swinsted Abbey: I would only desire you to reflect upon what hath happened since the Reformation. When that incomparable Queen Elizabeth began to reign, Pius the Fourth sent a gentle admonitory Letter to persuade her into an Agreement with the Romish Church, and an invitation to send her Clerks to the Council of Trent; (an Assembly so packed, and the Affairs of it so managed, that no good issue could ever be expected from it) but these not working the effects he desired, that holy Father proceeds to his severities. Out comes a Bull of Excommunication long threatened, wherein by the Papal Authority she is deprived of all her Dominion and Dignity: Her Nobles, Subjects and People throughout the Kingdom are absolved from whatsoever Oath of fidelity they had taken, so as it should not lay any Obligation upon them. But to make all sure. The Subjects of her Kingdom are severely interdicted from paying Any Obedience to Her, Her Laws, or Commands, and whosoever should fail in the due observance of these Injunctions, must look to be fettered in the same Dreadful Anathema with herself. This was no sooner come out, (and no sooner did it come, than Felton an audacious fellow fastened it upon the Bishop of London's Palace Gates) but one after another fell busily to work, creating the Queen a great deal of vexatious trouble. Abroad, the Pope and King of Spain were very busy, the former desirous to make England a Portion for his Nephew the Marquis Vincolo: the latter to make it an Addittament to his own large Dominions: At home Parsons and Campian talked loudly, and wrote seditiously: Somervile threatens to kill the Queen with his own hand: Parry undertakes as much, being encouraged with the Promise of a Plenary Indulgence from the Pope. Savage (with whom Babington joined) was drawn into a Treason by Giffords' Doctrine, who taught it was a meritorious work to destroy Her, being a Prince already excommunicated. By these means used to some, and the promise of Gratuities to others, were Lopez, and York, and Williams all of them cajoled; and Squire afterwards, who practised more cunningly to kill the Queen by poisoning the pommel of her Saddle. How active the men of this persuasion were in the Spanish Invasion every Chronicle will tell you. But lest they should pretend That Business was only managed by Foreigners or Renegadoes, it is certain they cannot so easily acquit themselves of that horrible Gunpowder Plot, for the utter destroying King, Lords, and Commons in Parliament, the Alteration of Religion, and Subversion of the Government; a piece of wickedness so detestable, as nothing before that time could ever match it: and which when once effected (as no doubt was made but the design would take) the whole blame should be laid upon the Puritans. The particulars are to be found almost every where. Now when upon such disloyal practices the Parliament did more strictly urge the Oath of Allegiance, Pope Paul the Fifth sent his Admonitory into England, advising all his dutiful Children that they should diligently beware of that, and all such kind of Oaths; that they were not at all to be regarded; concluding with this phrase, Haec est mera, pura, integraque voluntas nostra; This is our plain and direct will and pleasure. Herein also he was followed by his Successor Vrban VIII. (at the beginning of King Charles his Reign) Adhaereat faucibus vestris lingua vestra priusquam Authoritatem Beati Petri ea jurisjurandi formula imminutam detis: Let your tongues cleave to the roof of your mouths before you diminish the Authority of the Apostolic Sea by submitting to such an Oath. Hence you may follow these good Subjects to the Irish Rebellion, and there behold their so much boasted loyalty in the slaughter of many thousands, and turning that Kingdom into an Aceldama; Men, Women and Children murdered with an unparallelled cruelty in a month's time, to a prodigious number: the same fate awaiting all the Protestants and English who should refuse to join with them. A sad beginner of our unhappy Troubles at home. Well, but notwithstanding all that hath been said, The Papists Plea of loyalty in the late times. the Papists have one Plea for themselves; and all objections against them are presently answered with their Loyalty to King Charles the First in his distresses, and the hazards they run both of life and fortune to defend his Interest. This I confess Sir seems very plausible at first sight, Answered. and I really believe hath had a greater influence upon you than all the Arguments they have mustered up to gain you their Proselyte. It is possible you will think me strangely disposed, whilst with one breath I both Acquit and Accuse, Commend and Condemn them in this particular. That there were a great many noble, brave, loyal spirits of the Romish Persuasion, who did with the greatest integrity, and without any other designs than the satisfying conscience, adventure their lives in the War, and leave their bodies in the field for the King's service, is a Truth beyond all question: and that several (if not All) of these were men of such generous souls, that the greatest temptations in the world could not have perverted, or made them desert their King in the height of his miseries: but we know there is no arguing from Particulars; nor did their Religion (as Romish) oblige them to this duty, since it hath in part, and will every day more appear to the world, that the Grandees of that Church had the greatest hand in our intestine broils, were the main Contrivers of the King's death; and after his Head was cut off, did caress that Piece of a Parliament which then had usurped the supreme power, with all the flatteries which a Jesuitical Cunning could possibly invent. Heavy charges indeed, but soon proved: the Truth of them is but too evident, and then, Sir, be your own Judge, whether these Persons were the King's Friends or no. That they had the greatest hand in our intestine Broils, and were mainly instrumental to cherish the Unnatural Rebellion which broke forth among us, appears by their constant endeavours to create Jealousies in the People's minds against the King and his Ministers of State; Scores of active persons being at that time and upon that very Errand sent from Rome into England under several Disguises, some pretending to be Gentlemen, some Merchants, etc. And so extremely incensed they were at the King, for not granting them A Toleration of Religion, which they verily expected, and by declaring that expectation made the ordinary people of this Kingdom fear it, and by their fearing it to express their Discontents at the Apprehensions of it: (the greatest occasion of so much Bloodshed for many years after) so incensed (I say) they were that in the Cabal at Rome it was resolved, since the King of England would not favour their Profession, they would disturb his Peace, and endeavour the Ruin both of himself and his Kingdoms: And however for the more effectual managing their business, they did in outward appearance side with the Royal Interest, yet when their Ends were obtained, they openly acknowledged how All Affairs had passed through their hands, and were carried on by their Contrivance. That grave Signior delivered it ex Cathedrâ, when News of his Majesty's Death reached Rouen. The King of England (saith Dr. Moulin's Vindication of the Protestant Religion. p 58. he) at his Marriage had promised us the Re-establishing the Catholic Religion; (No wonder that a Lie drops from a Jesuits mouth) and when he delayed to fulfil his Promise, we summoned him from time to time to perform it: We came so far as to tell him, that if he would not do it, we should be forced to take those Courses which would bring him to his Destruction: We have given him lawful warning, and when no warning would serve, we have kept our word to him, since he would not keep his word to us. Another Piece of Service wherein they were mainly employed was the Vnhinging our Government not only in the State but in the Church; bringing the Episcopal Order into Contempt, and raising a Scandal upon the Public Liturgy. For they were so well read in Politics as without much study to divine that when a Multitude is once left at Liberty without any Coercive Power to keep Order; when the ordinary sort have no prescribed Rules for their Devotions, nor the Articles of their Christian Faith by frequent Repetitions riveted in their memory; they mey easily be perverted by the crafty Insinuations of cunning Seducers; and having no Platform of Religion that is good, be quickly drawn to embrace one that is bad. To this purpose, let me give you the following Story from a very Reverend Prelate lately deceased, of a Gentleman who Bishop Nicolson's Apology, &. Part 3. Sect. 2. p. 154 being reconciled to Rome by one Meredith, an ancient and learned Jesuit, (though afterwards turning Protestant, and proffering to avouch the Truth of this Relation upon Oath.) This Meredith told him that in England they had been long and industrious about their work of Conversion but it went on slowly, and so would till they took a wiser course. Two things there were must be done, before they should bring their business to a full effect. They must first find a way to remove the Bishops and Ministers, in whose room they must bring it so about, All should have Liberty to Preach. Then secondly, they must get down the Common-Prayer Book, and suffer every man to use what Prayer he list. Now if these were not the main things stickled about in the beginning of the Troubles, All the Books of that time besides some of our own Observations, do very much deceive us. So that the Presbyterian was but the Jesuits Agent, and did that work for him, which he could not do for himself. Well, when the War had continued some time, and the Independent Faction began Dr. Moulin's Vindic. p. 60. to prevail, than the Romish Emissaries crept into that Part of the Army: about thirty of them being met by a Protestant Gentleman between Rouen and Diep, who professed their Design was to be Agitators. There they struck in with those bloody Villains in that unparallelled piece of Wickedness, The Murder of King Charles. A Reverend Person still alive, hath proffered to justify, D. Moulin p. 59 whensoever Authority shall require it, that the year before the Death of our Royal Martyr a select Number of English Jesuits were sent from their whole Party in England; first to Paris to consult with the Faculty of Sorbonne; to whom they put this Question in Writing, That seeing the State of England was in a likely posture to change Government, whether it was lawful for the Catholics to work that Change for the Advancing and Securing the Catholic Cause in England, by making away the King, whom there was no hope to turn from his Heresy? And it was answered Affirmatively. This very Question was afterwards debated at Rome, where both Pope and Council declared it not only Lawful but Expedient for the Men of their Religion to promote that Alteration of State. And though when all people cried out of that Hellish Act, whereupon a Command was given for all the Papers concerning that Subject to be gathered together and burnt, yet one Gentleman in Paris kept his, shown it to a Protestant Friend, and with a great Abhorrency related the whole Carriage of that Negotiation. If you be not yet satisfied in the Loyalty of the Papists, you shall have a few more Discoveries. Was it not a fair Argument of great Affection to the King, to be present at his Murder with a great many Demonstrations of Joy? Yet there are several Persons who could name you the Priest and whose Confessor he was, who when he saw that Royal Head struck off, Flourished with his Sword, (for he mounted the Scaffold in the Habit of a Soldier) with words to this purpose, This Blow hath dispatched the greatest Enemy we had in the world, (Mr Prynne (I think) was the first Publisher of this Story, and if there be occasion, it will quickly be verified.) In the mean while do but reflect upon the sad condition of that Blessed Prince, The Sectaries branded and rebelled against him for Endeavours to introduce Popery: and the Romanists brought him to the Block as the greatest Opposer of Popery in the World. There are some more Stories of this nature which you may read (and worth the reading they be) in that excellent Book of Dr. Moulin's. Two parts of my charge are by this time plainly proved, the Third will not require much Trouble. How finely did they afterwards wheadle the Rump-Parliament, promising what dutiful Subjects they would be to that usurped Power, in case they might but enjoy their Liberty; bitterly inveighing against the Severities exercised upon them in the King's time. If the Rigour of the Laws were qualified Christian Moderator. part 1. pag. 16. to a Temper of Mercy, that the Catholics might enjoy but half the Liberties to which they were born, they would be the most quiet and useful Subjects of England; since their (1) Reconcile this with the former Relations. Religion obligeth them to obey the lawful Commands of their Superiors, not only for Fear but Conscience. Nor did ever the very worst of them stir in any Sedition, when they were admitted but to half the Rights of Englishmen: Nor were they many that ever attempted their own Relief by Endangering their Country's Peace, all the rest sitting Quietly and Patiently under the Burdens which the heavy Hand of those Times continually heaped upon them. When Cromwell had engrossed all into his own hands, then comes out a Book called The Grounds of Obedience and Government, full fraught with the most pernicious Principles that can be devised against the Interest of our Sovereign then in Exile, and for the Encouragement of that Tyranny the rebellious Party had introduced (much like another Entitled, The Holy Commonwealth, (though written by a Person of a different Persuasion from the former) And had both those Books been burnt by the common Hangman, the Kingdom had sustained no great Loss) Than who but Oliver! because he was in possession, and it was for the Common Good to submit unto him: Nay, the very dispossessed Prince was obliged to renounce all Claim to his Government, else he would make himself worse than an Infidel. Here was excellent Doctrine for Loyal Subjects to disperse among the infatuated Rabble; and what could the Design of it be, but to make them stark mad, who were but too mad before? It will perhaps be pretended, that these were only the Miscarriages of some particular persons: but why then were not those persons discouraged by the rest of their own Party? why were not their Writings protested against? and Themselves Censured by their Superiors? Had this course been been taken the Church of Rome had proceeded fairly to her vindication, and we neither should, nor in reason could have blamed her. But there is not the least ground to believe such a thing was ever attempted, considering how serviceable those destructive Positions were in that juncture of time to their grand Interest. And now to dismiss you from your trouble, for a The Conclusion. conclusion of the whole, I appeal to your own serious thoughts, whether it be not the Honour and Happiness of all the People of England, that they profess so excellent a Religion, which secures the King in his Throne, and teacheth his People a conscientious Obedience to his Commands: Which instructs them so clearly in their Allegiance, and renders them inexcusable if at any time they deviate from it: Which in the greatest extremities allows them no other weapons against their Sovereign, but those of the Primitive Church, Prayers and Tears: Which discourageth Rebellion though upon never such plausible pretences; and in case of miscarriages by Him who sits upon the Throne, looks upon him as unaccountable to any Earthly Power, and leaves him to the Judgement of that God, who alone hath an absolute Authority over Him. Nor will it only appear the Subjects Happiness to be Educated in it, but the Princes Concern to Defend this Religion, and encourage all the faithful Adherers to it. We obey out of a Principle of Piety, not out of any particular Interest; and discharge all our Duties to the King in compliance with his Command, By whom King's reign. Which makes me very confident, that though we are now fallen to a low Ebb, he will bring us to High-water again, and This Church thus firmly established upon the Principles of Religion and Loyalty, will be so far The Object of God's particular Care, that the Gates of Hell shall not prevail against it: that our Lord the King, who is wise according to the wisdom of an Angel of God, will be a Nursing-Father to the true Protestant Profession among us, as the surest support of his Honour and Dignity. Let thine Hand therefore, O God, be upon that Psal. 80. 18. Man of thy right hand, and that Son of Man (of that Blessed Prince, that Royal Martyr, that Prodigious Example of Piety and Patience) whom (maugre the spite of his Enemies) thou hast now made strong for thyself. You see, Sir, how freely I have discovered my Thoughts concerning our last Discourse. What Satisfaction you may reap from them depends upon the Almighty's Blessing. Only I assure you with all faithfulness, they convince me of the Reasonableness, Goodness and Divinity of my Religion, and furnish me with Grounds of unexpressible Gratitude to God for my Birth and Education in the Church of England: out of whose Arms I hope the Cunning Devices of Jesuitical Impostors shall never be able to snatch you, to the endangering your Souls Eternal Happiness, or the robbing your Sovereign of so good a Subject, as your Quality and Faculties capacitate you to be. And if these Papers may be in the least Instrumental to keep you steadfast in our Holy Communion, I shall infinitely rejoice at so fair an Occasion of manifesting myself, SIR, Your very faithful Servant. FINIS.