A SERMON Preached November V. 1673. AT S t. MARGARET'S Westminst. By EDWARD STILLINGFLEET, D. D. Chaplain in Ordinary to His MAjESTY. The Second Edition. LONDON, Printed, by Robert White, for Henry Mortlock, and are to be sold at the White Hart in Westminster Hall, and at the Phoenix in St. Paul's Churchyard. 1674. S t. MATTH. VII. 15, 16. Beware of false Prophets, which come to you in Sheep's clothing, but inwardly they are ravening Wolves. Ye shall know them by their Fruits. IF we were to judge of the nature of Christianity by the designs and practices of some, who would be thought the only true and Catholic Christians, we should have no great reason to esteem it our honour to be called by his Name, who first brought this Religion into the world. For if the Christian Religion did indeed justify all the fraud and treachery, the mischief and cruelty which hath been either acted or designed by men under the glorious pretence of advancing the interest of the Catholic Church, we might better choose not to be Christians, than to be such men: Because whatever Religion overthrows the common principles and duties of humane nature, such as those of Civil obedience, integrity and humanity are, cannot be supposed a Religion proper or intended by God for mankind; whose great end in Religion is to improve and rectify, and not to debauch or corrupt the dispositions of men. Men need no Religion to instruct them in the arts of deceiving, the contrivances of malice, or the methods of revenge; such fruits as these spring up too easily in our corrupt and degenerate natures, which need no great force or improvement to bring them forth: But when the warmth of the Sun shall be joined with the fruitfulness of the soil, when men are encouraged to pursue their own natural inclinations by the most powerful motives of Religion, what bounds can be set to the growth and increase of these accursed fruits? Of all Religions in the world, we might have thought the Christian lest liable to be abused to such ill purposes; for it was one of Machiavel's quarrels against Christianity, that by its precepts of meekness and patience, it rendered men unfit for such great undertake, which could not be accomplished without something of cruelty and inhumanity, whereas the old Religions by the multitude of Sacrifices did inure men to blood and destruction, and so made them fitter for any enterprise. And Machiavelli was certainly in the right, if Religion were intended only to make men Butchers: or to instruct them in the Use of Swords and Gunpowder. Nay, the Religion of Mahomet is in this respect to be very much preferred before the Christian, for that makes it not only lawful to destroy those of a different Religion, but enrolls them for Martyrs that die in the Field, and makes the blood of enemies as meritorious, as we do that of the Cross. But that is reserved as the peculiar honour of the Christian Religion, that it commands the subduing all the brutish and savage inclinations of men to acts of revenge and cruelty; that it restores humane nature to itself by its precepts of meekness, mercy, peaceableness, and universal charity; that it advances it to a divine nature by the imitation of God himself, in showing kindness to enemies, and overcoming evil with good. This is the Religion established by our Lord and Saviour in this excellent Sermon on the Mount, wherein the scope and design of Christianity is delivered with the greatest plainness and perspicuity; which (if it be possible for us to judge of his meaning by the clearest expressions) was far enough from being the setting up a Monarchy in the Church to which all the Kings of the Christian world are by their Baptism bound to veil their Crowns, and lay their Sceptres at its feet: or in case they do not, that then this Spiritual Monarch may excommunicate, depose, and deprive Princes of their Government, and dissolve all the obligations between their Subjects and them; and make it lawful for them to depose them: We find not the least footstep of any thing tending this way, where our Saviour speaks most advantageously concerning the honour of his Disciples; which honour he represents by things which set forth their usefulness in common: Ye are the Salt of the Earth, ye are the light of the World; Matth. 5.13, 14. and not by setting up one above all the rest, far above all Principalities and Powers, to whom Kings and Princes, and all People are bound to be subject, if they regard their salvation. If any such thing as this had been so material a part of the Christian Doctrine, as some imagine, if it had been so necessary to salvation, it is somewhat strange, that when our Blessed Saviour gave so many directions in order to salvation he should give not so much as the least intimation concerning this. And yet he saith, at the end of this Sermon, Every one that heareth these sayings of mine, and doth them, Mat. 7.24. is like unto a wise man that built his house upon a rock; not super hanc Petram, i e. according to the Roman Gloss, upon the Pope's Authority; but upon such a firm foundation as will never fail him. And what is it which our Saviour endeavours to persuade men to, in order to so firm a settlement of their minds against all the assaults of persecutions? viz. to humility, meekness, goodness, univeral holiness, to the love of God and mankind, to sincerity in devotion, dependence on Providence, prayer, and doing as we would be done by: this is the substance of the Christian Law delivered by the Son of God; than which nothing can be imagined more contrary to the Spirit of Faction and disobedience, of cruelty and revenge, and that covered over with a pretence of zeal for Religion. But he who gave these excellent precepts, did foresee, that there would arise men who should preach and prophesy in his Name, and in his Name cast out Devils, and do wonderful works: that yet for all their fair shows and pretences to the world should be of a temper and disposition directly contrary to the Gospel; and therefore it was necessary for all Christians, as they valued their own welfare, to have an eye to them, lest they should be deceived by them: which is the meaning of our Saviour in these words; Beware of false Prophets which come to you in Sheep's clothing, but inwardly they are ravening Wolves; by their fruits ye shall know them. Wherein we have these two things considerable. 1. The Caution given, Beware of false Prophets, together with the ground of that Caution, For they come to you in Sheep's clothing, but inwardly are ravening Wolves. 2. The Rule laid down whereby we are to judge of them: By their fruits ye shall know them. 1. The Caution given, Beware of false Prophets. There were two sorts of deceivers our Saviour gives his Disciples particular caution against, viz. false Christ's and false Prophets; the false Christ's were those who pretended that they were the persons who were foretold by the Prophets that should come for the redemption of his People; Mat. 24.24 for many shall come in my Name, saying, I am Christ, Mat. 24.5. and shall deceive many. Not as though they pretended to be sent by Christ, but that they would assume to themselves the Dignity and Authority of the true Messias; and of this sort, there were many that arose among the Jews, such as Theudas, Jonathas, Barchochebas, and many others. But besides these, there were false Prophets, some of which did openly oppose Christianity, such as that Bar-Jesus mentioned in the Acts; Acts 13.6. but there were others who pretended to own Christianity, and to prophesy in the Name of Christ, Mat. 7.21. whom S. Peter calls false Teachers; and whom S. Paul describes by the same character that our Saviour here doth: 2 Pet. 2.1. But I know that after my departing shall grievous Wolves enter in among you, not sparing the flock: Act. 20.29, 30. also of your own selves shall men arise, speaking perverse things, to draw disciples after them: whom he elsewhere sets forth by their Sheep's clothing; when he saith, Rom. 16.18. that by good words and fair speeches they deceive the hearts of the simple, whom he calls false Apostles, 2 Cor. 11.13. deceitful workers transforming themselves into the Apostles of Christ: which carried so fair a show and appearance among the people, that S. Paul was very full of jealousy and apprehension concerning them, lest they should by degrees draw away his Disciples from the simplicity of the Gospel of Christ. For I am jealous over you, saith he, with godly jealousy; but I fear lest by any means as the Serpent beguiled Eve through his subtlety, V. 2, 3. so your minds should be corrupted from the simplicity that is in Christ. It may seem strange, that after the Apostles had with so much care and diligence planted the Gospel of Christ in several Churches, they should express so much fear as they did, (and especially S. Paul) of their being so soon corrupted by these false Teachers; as he doth, not only of the Corinthians, but of the Galatians too. I marvel, saith he, Gal. 1.6. that ye are so soon removed from him that called you into the grace of Christ. And O foolish Galatians, who hath bewitched you, 3.1. that you should not obey the truth? and of the Ephesians, That we henceforth be no more Children tossed to and fro, and carried about with every wind of doctrine, Eph. 4.14. by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive: and of the Colossians, Coloss. 2.8. Beware lest any man spoil you through Philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. 18. And Let no man beguile you of your reward in a voluntary humility and worshipping of Angels: Heb. 13.9. and of the Hebrews, Be not carried about with divers and strange doctrines. But we shall see this great Caution, delivered here first by our Saviour, and afterwards by his Apostles, was no more than necessary, if we consider under what pretences they came, and what Arts and Methods these false Teachers used to delude and seduce the people. 1. They pretended to the same infallible Spirit which the Apostles had. And this may be the reason, why our Saviour doth not here call them false Teachers, but false Prophets. For Prophecy in its proper notion doth not relate to future events, but to divine Inspiration. So S. Chrysostom saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. Chrys. in 1. ad Cor. hom. 36. a Prophet, saith he, is the same with God's interpreter: so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in Greek Authors, Auct. de Mundo, c. 1. Plut. de def. Orac. Lucian. in Vit. Phil. as in the Author of the Book de Mundo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by Apuleius effari caeteris; and Festus saith, that the Latines called those Prophets, which were oraculorum interprete; and so the Hebrew words are taken in the same sense without any relation to foretelling things to come. So Moses is said to be a God to Pharaoh, Exod. 7.1. and Aaron thy Brother shall be thy Prophet: i. e. thy interpreter. Abraham is called a Prophet, Gen. 20.7. and the Patriarches are all called Prophets, in regard that Divine Revelations were more common before the written Law: Psalm 105.15. but the reason why the name of Prophecy came to be restrained to the prediction of things to come, was because future events lying most out of the reach of men's knowledge, the foretelling of these was looked upon as the greatest evidence of divine inspiration. But in the New Testament prophesying is often taken for the gift of interpreting the hard places of the Old Testament, as Themistius calls one that interpreted the hard places in Aristotle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Themist. Or. 1. thence Prophesying is reckoned among the spiritual gifts; 1 Cor. 12.10. and so these false Prophets were not men who pretended to foretell future events, but to the assistance of an infallible Spirit, in giving the sense of Scripture; and by this pretence they transformed themselves into the Apostles of Christ, giving out that they enjoyed equal privileges with them: whereby three things may be observed which deserve our consideration. 1. That nothing is more easy, than for false Teachers to pretend to an infallible Spirit; such whom our Saviour and his Apostles did warn men especially against, pretended to be Prophets and Apostles, and to know the mind of Christ better than they who truly had the assistance of the Holy Ghost. Some think the bare pretence to Infallibility ought in such a divided state of the Christian world to be entertained as the best expedient to end Controversies, and that Church which doth alone challenge it, aught on that account to be submitted to; as though the most confident pretenders were to be soon believed: so they will be, do what we can, by the weakest sort of mankind, but by none who have and use their judgements. If bare pretences were sufficient, Simon Magus did bid the fairest to be Head of the Church, Epiph. haer. 20. for he pretended to be God's Vicar upon earth, or the divine Power sent down from Heaven, which none of the Apostles pretended to. Why then did not the Christian Church submit to Montanus his Paraclete, when no other Christians pretended to such an immediate inspiration as he did? And certainly Prisca and Maximilla were better Oracles, than a Crucifix was to a late Pope. If there be any thing beyond a bare pretence to an infallible Spirit, we desire to see better arguments for it, than the false Apostles could produce for theirs; if there be nothing but a bare pretence, we must leave the Pope and Quakers to dispute it out. 2. That the pretence to Divine Inspiration is very dangerous to the Christian Church. For we see what mischief it did in the Apostolical times, when there was a true infallible Spirit in the Apostles of Christ to discover and confute it; yet notwithstanding all the care and diligence of the Apostles many were seduced by it. For those who have the least ground, do commonly use the greatest confidence, and denounce Hell and damnation the soon to those who despise and reject them. Which being expressed with a grim countenance and a terrible accent, startles and shakes more persons of weak judgements and timorous dispositions, than all the reasons and arguments they could ever produce. This hath always been the method of deceivers, to pretend to the highest, and then make the sin of those who do not believe them as great, as if the thing were real. Thus the rejecting men's Fanatic pretences to Revelations and Ecstasies is cried out upon, as blaspheming the Holy Ghost; and refusing to believe upon the Roman Churches pretended Infallibility, is called no less, than denying God's Veracity. We profess to believe the true inspiration of the Holy Ghost, and every tittle of what God hath revealed: but we will not swallow Pretences for Evidences, nor Enthusiasms for Revelations. For as the true Religion was at first founded upon Divine Inspiration; so we know that the greatest corruptions of it have sprung from the pretence to it. Maimonides saith, that the first beginning of Pagan Idolatry, was owing to the pretence of Inspiration, Maim. de Idol. c. 1. sect. 3. and immediate Revelations for the Worship of the Stars. However that be, we are certain the Devil made use of Oracles and Enthusiasms, as the most effectual means to bring men to the practice of it, both in Egypt, in Greece and many other places; and they who have taken the pains to collect them, have reckoned one hundred and sixty several Oracles that were in request in the times of Paganism. After Christianity began to be settled in the world, the greatest corrupters of it were the pretenders to Dinive Inspiration, as the false Apostles, the Gnostics, the Montanists, and many others. And the pretence to this, is so much the more dangerous, because it bids high, and is easily taken up, and requires no learning or wit, but only confidence to manage it, and may carry men by impulses and motions to the most unwarrantable actions, and where it meets with an Enthusiastical temper, is very hardly removed. 3. We may observe, that a truly infallible Spirit is not sufficient to put an end to Controversies. For when was that ever more evident than in the holy Apostles after the miraculous descent of the Holy Ghost upon them? Many are apt to say now, That there will never be an end of these wranglings, and Schisms, and disputes in Religion, till there be an infallible Judge to put an issue to them; But were there not infallible Judges in the Apostles time, that gave infinitely greater evidence of an infallible Spirit, than any ever since have done? But were Controversies put to an end by it? No certainly, when the Apostles complain so much of the Schisms, and divisions, and errors, and heresies, and disputes, and quarrelings that were among them. And if so great an evidence of a Divine Spirit manifested by their Miracles, had no greater effect then, what can we imagine the shadow of S. Peter, or the dream of infallibility can do in the Roman Church? And give me leave to say, it is the Inquisition and not Infallibility, which keep things quiet among them. But God deliver us from such an end of Controversies. 2. The false Prophets and Apostles pretended to greater mortification and self-denial than the true Apostles did S Hierom understands their coming in Sheep's clothing, Hier. in loc. of this pretence to greater severity, and rigour of life than others used. Those that go about to deceive, must appear to have something extraordinary this way, to raise an admiration of them among those who judge of Saints more by their looks, than by their actions. Whereas the greatest Hypocrites have been always the greatest pretenders this way. Our blessed Saviour was so far from making any show of this rigour and severity, that he was reproached by the Scribes and Pharisees, those mortified Saints, to be a wine-bibber, a friend to Publicans and Sinners. Alas! what heavenly looks, and devout gestures, and long prayers, and frequent fastings had they more than Christ or his Disciples? The poor Widows were so ravished with their long prayers, that they thought they could not do better with their houses or estates, than to put them into the hands of such mortified men to the world: till they found, notwithstanding their Sheep's clothing, that by their devouring they were ravening Wolves. Those that seem so much to fly from the world, do but as Soldiers in a Battle sometimes do, that seem to fly from their enemies, but only with a design to make them follow, that they may have the more advantage upon them. One would think no men were so afraid of the world, as they that seem to run so fast from it, but they lay their Ambuscado's to entrap it; and if once it gets into their hand, no men know better how to be revenged upon it. What pleasant incongruities are these? to see men grow rich by Vows of Poverty, retired from the world, and yet the most unquiet and busy in it? Mortified to the pleasures of life, and yet delighting most in following the Courts of Princes? Such kind of men were the Pharisees of old: and who would have thought, that under the Name of that Jesus, who so much detested and abhorred their hypocrisy, there should others arise, who have outdone them in their own way? As though Christ had said, Except your righteousness be like the righteousness of the Scribes and Pharisees, ye shall not enter in the Kingdom of Heaven. But we need not wonder that in these latter ages such pretences should be made use of, since in the very beginning of the Christian Church, these were the common arts of deceivers. They found fault with the Apotles, as giving too much liberty to men in the use of Marriage and Meats; but they thought the state of the one was not agreeable to their sanctity, nor the free use of the other consistent with their severe and mortified life. For they did forbid to marry, 1 Tim. 4.3. and commanded to abstain from meats. They would not make use of the liberty which God had allowed, but they were ready to take that which he had forbidden: therefore the Apostle gives the true character of them when he saith, they spoke lies in hypocrisy. There was an outward show of sanctity and severity in their doctrine; but no men are observed by Ecclesiastical Historians to have been more eager of what God had forbidden, than they who were so scrupulous about what God had allowed. We do not say, the case is altogether the same, where men are forbidden absolutely, as though Marriage were unlawful in itself; which was the case of the ancient Heretics; and where it is forbidden only to a particular Order of men, as it is in the Church of Rome: but this we say, that where it is forbidden to a particular Order of men, as though it did not become the sanctity of that Order; this is reviving that hypocrisy which S. Paul condemns: especially when it is forbidden on such an account as Pope Siricius did it, Siric. Ep. 1. c. 7. because they that are in the flesh cannot please God; which is in effect sending all married persons to Hell. Ep. 4. c. 9 This was one part of the pretended mortification of false Teachers about Marriage, the other was about Meats. S. Paul knew no such holiness in one sort of Meat above another, as though men could fast their bellies full of one, but the least taste of the other destroyed it. What a pleasant thing it is to account that fasting, which the unmortified Epicures of old accounted their most delicious feasting, viz. Fish and Wine! This is not doing so much as the Pharisees did, Mat. 6.17. for they appeared unto men to fast: but in the Church of Rome they cannot be said to do that, unless fasting and eating be the same thing. But may not the Church call not eating prohibited meat fasting? No doubt it may; as well as call that no bread, which we see, and taste, and handle to be bread. However I cannot understand, but if their Church had so pleased, the eating Flesh and abstaining from Fish might have been called fasting; and so they might have made one entire Fast of a whole years eating: and notwithstanding all the pretence of fasting and mortification in that Church, I cannot see that any man is bound by the Laws of it, to keep one true fast all the days of his life. But if all the mortification required, lies only in a distinction of meats, the false Apostles went beyond them in it; for they utterly forbid some sorts, saying, touch not, taste not, handle not; and not merely to show their obedience to the commands of the Church, Col. 2.24. but that they might not gratify the desires of the flesh, and therefore the Apostle saith, V. 23. $ these things had on that account a show of wisdom in them; being in all probability taken from the severe precepts of the Pythagorean Philosophy, which makes him bid them, V. 8. Beware lest they were spoiled through Philosophy and vain deceit, after the tradition of men, and the principles of the world, and not after Christ. For if this sort of mortification were a thing so pleasing to God, the Heathen principles were more agreeable to his nature, than the doctrine of Christianity. This only requires the subduing our inward lusts, and in order to that, to keep the body in subjection; but in the mysteries of the Heaten Religion far greater severities were to be undergone, in order to their participation of them. And the hardships were so great in some of their initiations, especially those of Mithras, that some died before they could pass through them: and yet for any to be admitted without them, was present death to them. They were to make confession of their sins, shave their heads, change their habits, lie upon the bare ground, fast for several days, and when they eat, it was to be only of some certain meats; these and many other severities they were to go through in order to the purifying their souls, as they thought, and bringing them to the state they were in before they came into the body. Some part of these hardships the Pythagoreans took into their Philosophy; and from them the Colossians began to be infected with them: but S. Paul calls them only vain deceits, the commandments and doctrines of men, things that made a fair show, but he looks upon them as corruptions of the doctrine of Christ. Yet afterwards the Montanists and Encratitae and others were much stricter and more frequent in these fasts and abstinence, than the Catholic Christians; but the Church thought fit to condemn them, as corrupters of Christianity. By all which we see, how apt men are to be deceived by false Teachers, when they pretend to so much Mortification above what Christianity requires from them. 3. They pretended to know the mind of Christ better than the Apostles did: they pretended, that they had conversed familiarly with Christ upon earth, and understood his meaning better than the Apostles did. And therefore their Disciples in the Church of Corinth, 1 Cor. 1.12. were neither for Paul, nor Apollo's, nor Cephas, but they were only for Christ: and gave out that from him they understood, that what he had said concerning the Resurrection, was only to be understood of the state of Regeneration: which doctrine it seems had gotten great footing in the Church of Corinth by their means. They reported, that the Apostles understood only some common and ordinary things, but the deeper and more hidden mysteries were only made known to them: which makes S. Paul in his Epistles to those Churches which they had corrupted, speak so often of his understanding the mysteries of God: But we speak the wisdom of God in a mystery, 1 Cor. 2.7. even the hidden wisdom which God ordained before the world to our glory: Eph. 1.9. having made known unto us the mystery of his will: whereby ye may understand my knowledge in the mystery of Christ. The true Apostles declared, 3, 4. that they kept back nothing of the counsel of God, but delivered it openly and plainly, to make all men see and understand what that mystery was: the false Apostles pretended, V. 9 that the Doctrine and Writings of the Apostles did not contain all the great mysteries of the Gospel, but they were received from Christ's own mouth, and conveyed to others by a secret and oral tradition. The things written by the Evangelists they could not deny to be true, but they were dark and obscure, and could not be understood but by the help of their Oral Tradition: and upon this principle, Cerinthus, Basilides, Valentinus, and Martion went, as appears by Irenaeus. Iren. l. 3. c. 2. For when they saw, they could never make good their Doctrines by the writings of the New Testament they sought to blast the reputation of these, and set up the Authority of an Oral Tradition above them. Men do not use to pick quarrels with their Friends; and therefore when we find any charging the Scripture with obscurity and imperfection, we have reason to believe, they hope for no comfort from it. 4. They made use of the most subtle and crafty methods of deceiving. To this end they were very busy and active, watching every opportunity; therefore S. Paul charges them with sleight and cunning craftiness, lying in wait to deceive: i.e. with using all the arts and tricks of deceivers: Eph. 4.14. as (1.) By deep dissimulation and disguising themselves; not appearing at first to be what they really are; nor letting them understand, what their true doctrine and design is. If any of those they hope to gain, object any thing against them, how do they pity their ignorance, and revile their Teachers, that did so foully misrepresent their Doctrines to them! Alas for them poor men, they neither understand us nor our Religion! They have taken up things upon trust, & their prejudice will not suffer them to examine things as they are. Have you not been told thus and thus concerning us, and not one word of it is true? Never trust such men more, come be persuaded by us, and then you shall be truly enlightened. (2.) By raising prejudices against their Teachers; as they did in the Church of Corinth against S. Paul, representing him as a man of a mean and contemptible presence, and rude in speech. Come, say they, 2 Cor. 10.1.11.6. and hear our Preachers, with what admirable eloquence and moving expressions they speak, how they dart beams of light into men's minds, and strike through the souls of men! you would never care for this dull and obscure way of S. Paul more. But this is a small thing to disparage only his gifts; Observe say they his doctrine, and see whither it tends, is not he against those that forbid to marry, and abstain from meats? Judge now whither these loose doctrines lead men. So S. Paul tell us, that they had represented him as one that walked after the flesh; 2 Cor. 10.2. and had prevailed so far upon the people by these sly insinuations, as though all he aimed at, was only for his own advantage, viz. that he might be popular, and get himself an interest among that rich people of Corinth, so that he tells them, he was fain to live upon other Churches to do them service: 2 Cor. 11.8. and he tells us afterwards the false Apostles gave the occasion of it: 12. & in the Churches of Galatia they had turned his greatest friends to be his enemies; and he give this account of it, they would exclude us, that you might affect them. Gal. 4.15, 16, 17. (3.) By sowing Schisms & divisions among them. This was their masterpiece, to beget contentions where they could not prevail themselves. What joy was it to them to see in the Church of Corinth, such parties and factions made among them? 1 Cor. 1.12 some for Paul, some for Apollo's, some for Cephas, from hence proceeded envying, 3.3. and strife, and divisions among them; and this gave them a fair opportunity of breaking them in pieces one against another. And therefore the Apostle saw it necessary to use the utmost means to cure these divisions among them; and elsewhere beseeches the Christians to mark them that cause divisions and offences contrary to the doctrine which ye have learned, Rom. 16.17, 18. and avoid them; for they that are such, serve not our Lord Jesus Christ but their own belly; and by good words and fair speeches deceive the hearts of the simple: i.e. they carry on their own designs and interests, by these means; and therefore study all the ways to foment and increase them. Why should the disciples of Peter yield to those of Paul, and why should not those of Apollo's be regarded as much as either? And such was the unhappy success of these men's arts in this divided Church of Corinth, that notwithstanding all the care of S. Paul to put an end to their factions, they broke out with greater fury afterwards, as appears by the Epistle of Clemens to them: Clem. Ep. p. 2.19. and he takes notice of those who did cast the arrows of contention among them: and therefore he makes that the chief argument of his Epistle, to defeat the design of the false Teachers, by persuading them to peace and unity among themselves. (4.) By the most plausible insinuations. By good words and fair speeches, saith S. Paul, they deceive the hearts of the simple: they might find by their softness and gentleness that they were in Sheep's clothing. How meek and humble, and insinuating are they where they have any hopes of a prey! how do the bowels of these ravening Wolves yearn towards the silly sheep, that look only on their outsides! They would not hurt a limb of them for all the world! Nothing but mere zeal for their good, could make them run such hazards, and venture so much as they do! What end could they have in following such stray Sheep, but to reduce them to the true sheepfold? Thus, if the Wolves may be believed, there is no danger to the Sheep, but from their Shepherds: let them but forsake them, and then see what admirable love, and peace, and unity they would live together in: but the Apostle well adds to all this, deceiving the hearts of the simple, for none else are capable of being thus deceived, by all their fair pretences and plausible insinuations. 5. The false Teachers were for a more pompous and easy way of Religion, than the true Apostles were: These were for the purity and simplicity of the Gospel of Christ, the other were for joining the jewish Ceremonies and the Heathen Customs: together with it; and by this means they hoped with much more ease to gain Proselytes to them; especially when to this they added a greater liberty in men's lives; so that by these offers, they hoped to gain the vain, the superstitious, and the profaner sort wholly to them See how S Paul describes them, having a form of godliness, but denying the power of it; for of this sort are they which creep into houses, 2 Tim. 3.4, 5. and lead captive silly women laden with sins, led away with divers lusts. These were subjects rightly disposed to be deceived by them: their folly made them capable, and their lusts very tractable to such a formal, pompous, easy Religion: It was by this indulgence of men in their sins, that vile Sect of the Gnostics gained so much ground in the beginnings of Christianity. S. Chrysostom thinks these words of our Saviour have a particular respect to the foregoing words, Straight is the gate and narrow is the way that leadeth unto life, Mat. 7.14. and few there be that find it. Now these words coming immediately after seem to imply, that these false Prophets were for making the gate wider, and the way to Heaven larger than Christ hath done, and such need not fear they shall have many followers, and especially of those who are farthest from the Kingdom of Heaven. All the blessedness our Saviour promises, is to the humble and contrite, to the meek and righteous, to the merciful, pure and peaceable: but if others make easier conditions of blessedness, no wonder if their doctrine be entertained by those who are willing to be happy, but unwilling to leave their sins. As if false Teachers should turn our Saviour's Beatitudes into such as these: Blessed are ye, if ye confess your sins to a Priest, and receive the Sacrament of Penance, for your sins are forgiven. Blessed are ye, if ye vow poverty, and leave the world; for ye shall inherit the earth. Blessed are ye, if ye go in Pilgrimages, and visit the seven Churches (especially in a year of jubilee, and receive the Pope's benediction) for ye shall be called the Children of God. Blessed are ye, if ye do or suffer evil for the Catholic Churches sake; for great shall be your reward in Heaven. Blessed are they, that howsoever they live, die in S. Francis his habit, for theirs is the Kingdom of Heaven. For so Gregory the ninth saith, that S. Francis obtained this privilege of God, Sacrar. Privileg. S. Francis. p. 6. that whosoever had that habit on, could not die ill: and S. Francis adds himself, That whosoever loved his Order in his heart, how great a sinner soever he was, should obtain mercy of God. And are not these much easier terms of blessedness, than those our Saviour lays down? Besides, that which makes the way to Heaven more narrow, is that our Saviour declares, he came not to destroy the Law, but to fulfil it: and adds precepts of his own to it: But do not they make the way to Heaven much opener, that teach men to dissolve both the Law and the Precepts of Christ? For this is the language of these false Teachers, if we bring their doctrine to the manner of our Saviour's expressions. Ye have heard, that it hath been said of old, Thou shalt worship the Lord thy God, and him only shalt thou serve; but we say unto you, that ye are to give worship both to Saints and Angels. Ye have heard, that it hath been said by them of old time; Thou shalt not make to thyself any graven Image, nor the likeness of any thing, etc. but we say unto you, that this Command may be left out among Christians. You have heard that it hath been said of old, Thou shalt not kill: but we say unto you, that to murder Princes, blow up Parliaments, destroy Heretics is lawful for the good of the Catholic Church. You have heard, that it hath been said of old, Thou shalt not commit adultery: but we say unto you, that marriage in a Priest is worse than fornication. Thus far for the Law; now let us see the liberty they take as to the precepts of the Gospel. Ye have heard that it hath been said by Christ, Drink ye all of this: but we say unto you, that notwithstanding this precept of Christ, the Laity must not do it. You have heard, that it hath been said by the Apostle, that men ought to pray with understanding: but we say unto you, that men need not understand what they pray for. Ye have heard that ye have been commanded both by Christ and his Apostles, to Read the Scriptures: but we forbid the people to read the Scriptures, and say, that more hurt than good comes by it. Judge now, whether the character of false Teachers do not belong to them, who have found another way, nay, a contrary way to Heaven, to that which our Saviour directed? And so much for the Caution here given, and the Reason annexed to it; Beware of false Prophets, for they come to you in Sheep's clothing, but inwardly they are ravening Wolves. I come now, 2. To the Rule laid down by our Saviour for the judging of them; By their fruits ye shall know them. He doth not send men to an infallible Judge to know the true and false Teachers from each other, but lays down such a Rule as he supposed might be sufficient to direct men in their judgement of them. If Christ had ever intended to have left such a Vicar upon Earth, whose judgement all Christians are bound to follow, he would never have put them to such a needless trial of men's Doctrines by their Fruits: the short and plain way had been to have said thus, There will false Teachers arise, but remember that you are to obey and follow the Bishop of Rome; and if you will be saved, I command you to hold in communion with him. This had been the fullest and clearest direction in the world, and no doubt, if our blessed Saviour had meant any such thing, such was his care of the souls of men, this would have been one of the first and plainest precepts of the Gospel. But so dark and obscure, so remote and impertinent are the proofs brought from Scripture for the Pope's Supremacy, that I dare say, that Aristotle's Politics do prove it much better than any Text in the Bible: and those I suppose have been of my opinion, who slightly passing over the passages of Scripture, have been large in proving, that Monarchy is the best Government, and therefore aught to be in the Church. Which argument if it have any force for an Universal Monarchy in the Church, I should not at all wonder to see the same persons zealous to promote an Universal Monarchy in the World too. For if the argument in the Canon Law be good, That the Pope is above the Emperor, because God created two great Lights, Gregor. de Majorit. & Obed. the Sun and the Moon: I hope the same reason, which will prove it necessary for the Sun to rule the day, will equally hold, that the Moon should rule the night. And I shall easily agree, that when it will be thought reasonable for all the Kings and Princes in the world to submit themselves to one Universal Monarch, it may be then expedient for all particular Churches, to give up their rights to the Pope. In the mean time we think it most convenient to follow our Saviour's Rules, to judge of men's pretences, how great and haughty soever, by the fruits they produce. Which Rule is not to be understood concerning the particular actions of men which have no respect to their doctrines; for as S. Chrysostom observes, many Heretics have been men of excellent lives, and so on the contrary; but we are to understand it of those fruits which their doctrines have a direct influence upon. And therefore this Rule hath a particular respect to two things by which we are to examine the fairest pretences: viz. 1. The design they tend to. 2. The means made use of for the accomplishing this design. If therefore the design be quite of another nature from that of the Gospel; if the means be such as are directly contrary to it, we may from thence justly infer, that how plausible soever the pretences are, how fine and soft soever the Sheep's clothing be, yet inwardly they are ravening Wolves. 1. I begin therefore, with the design of their doctrines. Nothing is more easy, than for men to understand the design of Christianity, viz. the exercise of all Christian virtues to fit men for the Kingdom of Heaven: for our Saviour declares, That his Kingdom is not of this world; Joh. 18.36. that he came not to meddle with the rights of Princes, or to dispose of Crowns and Dominions; all that he aimed at, was to possess men with a firm belief of another world, and by the most powerful motives to persuade men to repentance, and a sober, righteous, and a godly life. And if they did these things, what ever troubles and difficulties they met with in this world, should be abundantly recompensed in that to come. This is the main scope and design of the Christian Religion; and the great art of the false Prophets lay in this, that they pretended still to own Christianity, (which was their Sheep's clothing) but withal by secret and pernicious mixtures of their own doctrines to undermine and pervert the whole design of it. So S. Paul saith of them, not that they did oppose, but that they did pervert the Gospel of Christ. I marvel, saith he, that ye are so soon removed from him that called you into the grace of Christ to another Gospel: Gal. 16.7. which yet is not another, but there be some that trouble you; and would pervert the Gospel of Christ. Now I desire, it may be considered, whether any thing doth more effectually pervert the design of the Gospel, than the setting up a Kingdom in this world under the pretence of it, that should be paramount to all Princes and Potentates, and to which they owe subjection and obedience? And yet this hath been the open and avowed design of the prevailing Faction in the Church of Rome for the last six hundred years. I do not deny but there were some tendencies to it before, and wise men might easily guests what it would come to, if the design came once to be managed by a man of Spirit and courage, as it was by Gregory the Seventh, who in a Council at Rome published his famous Dictates, viz. That there is but one Name in the World, Baron. An. 1076. Sect. 31. viz. that of the Pope: that it was in his power to depose Emperors, and absolve Subjects from obedience to their Princes. Now the grand design breaking out, all other things were contrived and carried on which were thought necessary to accomplish it: and there being two things needful for the maintenance of such a pretended Monarchy, viz. sufficient numbers of men, whose interest should lie in upholding it; and great revenues to support the dignity of it: These two were taken care of with all the art and industry imaginable. For the first, it was necessary to disengage them from all Civil interests, and yet to preserve their honour and reputation with the people. The former could not be done while the Clergy gave hostages of their fidelity to the Civil Government by the interest of their Families and Children, therefore this Pope did most severely forbid all Clergy men's marrying; that as the old Roman Soldiers were forbidden marriage while they received pay, lest their domestic interests should abate their courage; so the Celibate of the Clergy was strictly enjoined, to make them more useful and hearty for this design. But lest the number of these should not be thought sufficient, great swarms of Monks and Friars were encouraged and dispersed in all Country's, and to make them more faithful to this interest (because Princes might oblige particular Bishops who might curb and restrain these spiritual janissaries) therefore they were exempt from their jurisdiction, and kept in immediate dependence on the Pope. To give yet further encouragement to both Orders, the Doctrine of Ecclesiastical Liberty was set on foot; not a liberty from the Law of Moses, or the power of Sin, or the dominion of Satan, which is all the Liberty the Gospel speaks of; but an exemption from the power of the Civil Magistrate; in so much, that the Popish Casuists determine, that Rebellion in a Clergyman is no Treason, because he is not subject to the Civil power. And this doctrine of Liberty is no invention of the jesuits; but it is determined by the famous Councils of Constance, Lateran, Sa Aphor. V. Clericus. Ed. Colon. Conc. Const. Sess. 19 Concil. Lat. 5. Sess. 10. Conc. Trid. Sess. 25. c. 20. V. Pontific. Rom. in Consecr. Ep. and Trent, that Lay persons have no jurisdiction over Ecclesiastical. But besides this, the Pope hath other ties upon them; every Bishop is at this day sworn to obey the Pope at his Consecration; all the Regular Clergy are under a Vow of blind obedience to their Superiors, who are more immediately influenced by the Court of Rome. Now such an infinite number of persons being made thus sure to the Papal Interest, it must be so ordered, that these persons may preserve their reputation among the people; to this end, they are told, that they must depend wholly upon the Priesthood for matters of faith and salvation; and it is of mighty concernment to them to have the good will of the Priests, for that upon their good or bad intention depends the making or marring of their Sacraments. But that no designs might be carried on, which they should not understand, never was there such an invention to that purpose, as Auricular Confession: and yet that the people may have greater reverence to their Priests, they are told, that they can make their God at any time by pronouncing the Five Words of Consecration. And what cannot they do, (as one of them bravely said) while they have their God in their hands, and their Prince on his knees? And both these doctrines of Confession and Transubstantiation were defined by the same Pope Innocent the third, a man of the same spirit and undertake with Gregory the seventh. And lastly, that no supplies should be wanting to support the Grandeur of the Papal See, besides the pretended Donations and Concessions of Princes, all arts imaginable were used to drain money out of all Countries in subjection to the Pope, and to empty it into the Pope's Treasury. This very Kingdom of ours was a remarkable instance of this, during its Vassalage under the Pope's Tyranny. For an account being taken in Henry the Eighths' time, it was found, that in the compass of forty years foregoing, Antiq. Brit. A.D. 1532. no less a sum than 160000 l. was carried to Rome upon the sole account of Investiture of Bishops, besides the vast sums that were raised by Peter-pences, Dispensations and Indulgences, which were a kind of Contribution upon the sins of the People. Thus we see, how the design was laid and managed for an Universal Monarchy in the Church. But some will say, that the world is grown wiser now. I heartily wish it were so; for nothing would be more prejudicial to the Papal Interest, than its being so. But let us not deceive ourselves, the pretensions are as high and as great at Rome to this Monarchy as ever they were. And what ever some vainly distinguish of the Court and Church of Rome in this matter, it is certain those of the Court of Rome not only assert, but prove it too, that this doctrine hath been the doctrine of the Roman Church for six hundred years; and they produce for it besides a great number of Authors no fewer than ten Councils, whereof two are allowed by them to be general, viz. those of Lions and Lateran. But this is not all, but they contend for it not as a probable opinion, but as a thing certain and of faith, and that not barely at Rome, but even in France. For in the memory of many yet alive, after a hot debate in a general Assembly of the three Estates at Paris, A.D. 1615. the Pope's Power of deposing Princes was assented to by all the Nobility and Clergy of that Kingdom. Some particular persons among them, may and do oppose it of late; but they are excommunicated at Rome for doing it; and thereby declared as much as they can be, not to be members of their Church, for daring to oppose so Orthodox and Catholic a Doctrine as the Pope's power of deposing Princes. Harangue faite de la part de la Chambre Ecclesiastique en celle du tiers Estate. sur l'article du Serment. Par Monsig. l'Eminentiss. Cardinal du Perron L'An. 1615. Nay, Cardinal Perron saith in his eloquent Oration to the third Estate at Paris, who opposed this Doctrine, That unless it were approved, it followed that the Church of Rome for many Ages hath been the Kingdom of Antichrist, and Synagogue of Satan: and King james tells us, K. james Defence of the Right of Kings, in the Preface. That the Pope in his Letter of thanks to the Nobility, for complying with this blessed Doctrine, called the Commons or Deputies of the third Estate, Nebulones ex faece plebis, a pack of Knaves of the very dregs of the People. Very obliging language from the Head of the Church! When all that the Commons desired, was only to have this Opinion condemned, That the Pope hath power to depose Princes, and that kill of Kings is an act Meritorious to the purchase of the Crown of Martyrdom: but this by all their instances and arguments, they could never obtain; but the Nobility and Clergy overruled them in it. For the Clergy King james saith, He did not wonder so much, because they look on themselves as properly Subjects to the Pope, and therefore are bound to advance that Monarchy to which they belong. But for the Nobility, saith he, the King's right arm, to prostitute, and set as it were to sale, the Dignity of their King, as if the arm should give a thrust unto the head; I say, for the Nobility to hold and maintain even in Parliament their King is liable to deposition by any foreign Power or Potentate, may it not pass for one of the strangest Miracles, and rarest Wonders of the World? For that once granted, this consequence is good and necessary; that in case the King once lawfully deposed, shall stand upon the defensive, and hold out for his right, he may then be lawfully murdered. Which consequence is very well understood at Rome, and allowed to be good by the Roman Casuists; and yet the eloquent Cardinal calls that Doctrine which makes Princes indeposable by the Pope, A breeder of Schisms, a gate that makes way for all Heresy to enter; and a Doctrine to be held in such detestation, that rather than he and his fellow Bishops will yield to the signing thereof, they will be contented like Martyrs to burn at a stake. Blessed Martyrs the mean while! and fit to be put in the same Calendar with the Gunpowder Traitors, who suffered, as I shall show presently, on the same principle; methinks they might have chosen a better Cause to have died Martyrs for. But surely it must be an Article of faith, and a main point of their Religion, which makes men Martyrs who suffer for it. And such no doubt, it is accounted among them; when the same Cardinal saith, That it leads men not only to unavoidable Schism, but manifest Heresy to deny it; and that it obliges men to confess, that the Catholic Church hath for many ages perished from the earth; for he confidently avows it, that all parties in the Catholic Church have held it, and the whole French Church till the time of Calvin; that if this Doctrine be not true, the Pope is so far from being Head of the Church and Vicar of Christ, that he is a Heretic and Antichrist, and all the parts of their Church are the Limbs of Antichrist. And if they be so, we cannot help it: but think we have great reason to secure ourselves against the infection of such pernicious principles both to Christianity and the Civil Government. And what can be more opposite to the design of Christianity, when that requires men to obey even Infidel and Heathen Governors for conscience sake, Rom. 13.5. this Doctrine makes it lawful to depose, destroy, and murder Christian Princes for the Pope and the Church's sake? This is the first thing we are to examine false Teachers by; viz. the design of their Doctrines. 2. By the means made use of to accomplish this design: If things in themselves evil, repugnant to the principles of humane nature, and those of civil societies, as well as to the precepts of Christianity, are made lawful only for the carrying on their design, we need not go farther to examine them; for by these fruits we may know them. There are three things which mainly uphold Civil Societies, Truth, Obedience, and a care of the good of others; but if men fall not through any sudden infirmity or surprise, but openly and avowedly justify the lawfulness of falsehood, treason and cruelty, when they are intended for the carrying on their design; what could they invent more contrary to the Laws both of God and man? where in could they better discover themselves, notwithstanding their Sheep's clothing, to be mere ravening Wolves? 1. Falshood, and that both in their words and dealings. 1. In their words, by asserting the lawfulness of aequivocation and mental reservation in their most solemn Answers: as Father Garnett, when the Lords asked him, Whether he had any conference with Hall? Proceed. against the Trait. denied it upon his Soul, and reiterated it with such horrible execrations as wounded their hearts that heard him, and immediately upon Hall 's confessing it, he excused himself by the benefit of aequivocation: which being objected against Garnett after his Execution, the Roman Jesuit Eudaemon johannes defends him in it, Eudaem. joh. and saith it is lawful for a man to swear, Resp. ad Ep. Is. Casaub. c. 8. p. 171. and take the Sacrament upon it, when he knows in his conscience, what he saith to be absolutely false, if he doth not help himself by a mental reservation. And Tresham a little before his death in the Tower subscribed it with his own hand, Proceed. against the Trait. That he had not seen Garnett in sixteen years before, when it was evidently proved, and Garnett confessed they had been together but the Summer before; and all that Garnett had to say for him was, that he supposed he meant to aequivocate. Lord! that men going into another world, should think thus grossly to impose upon God and men. What was speech intended for, if not that others might understand our meaning by it? Did ever any man tell a lie to himself? Truth in words consists in an entire proposition, and not of one half-spoken and half-concealed? and if it be lawful thus to abuse mankind, it was to no purpose ever to forbid lying; for any but mere fools may help themselves in their most solemn protestations, by some secret reserve in their own minds: and so this principle makes way for all the lies or perjuries in the world, if a man thinks that he is not bound to betray himself, or if he judges his own damage will be greater by discovering the truth, than the others damage will be by concealing it. 2. Falsehood in dealings: and that notwithstanding the most solemn Promises, nay, the Safe-conducts of Princes. For notwithstanding all their shifts and evasions in this matter, no man that regards his safety, will ever put his life into their hands for the sake of the Council of Constance. All that they have to say is, that The Emperor did as much as lay in him to do; but it belonged to the Council to proceed upon Heretics, and the Emperor could not hinder that. And what is this, but plainly to say, that Princes are to keep their words with Infidels and Catholics, but they have nothing to do to keep their words with Heretics? And if this be their principle, we must have a care how far we trust them. 2. Treason. It is the honour of our Church of England, that it asserts the Rights of Princes so clearly and fully, without tricks and reservations; and all that mean honestly, love to speak plainly. But how many cases have they in the Church of Rome, wherein men are acquitted from their duty from their Princes? If a Toy comes into the Pope's head, or upon some Pique or jealousy, he falls to the censures of the Church, & excommunicates a Prince: what a case is this poor Prince in as to all those Subjects that think themselves bound to obey the Pope? They may lawfully in their own opinion rise against him, fight with him, assassinate and murder him. And which is very observable, all this while they are not bound to believe the Pope infallible in these censures; so that right or wrong, if a Prince chance to fall under the Pope's censures, we see what a liberty is left to all his creatures to ruin and destroy their Sovereign? The frequent attempts upon Q. Elizabeth, the murder of Henry the Third of France after their excommunications by Pius the Fifth, and Sixtus the Fifth, are sufficient evidences of the danger of Princes in these cases. By which last instance, we see it is not only the case of Heresy, which renders them obnoxious to the Pope's censures; but particular piques and quarrels; or if the Pope chance to think a man unfit to govern, as in the case of Chilperic of France; or if they detain Churchland, belonging to Monasteries, in which case Becanus saith expressly, Becan. cont. Angl. p. 127. Kings and Princes are to be excommunicated and deprived: and Pope Paul the Fourth was perfectly of his opinion; and declared, They were in a state of damnation that held them But so far some of them, are kind to Princes to say, History of the Council of Trent, l. 5. n. 392. That they ought not to be deposed, till they are excommunicated; and yet Gregory the seventh before excommunication deprived the Emperor Henry the Fourth for the damnable Heresy, of defending his own Rights. But since they are liable to these horrible censures upon so many causes, we may see how very ticklish and uncertain the doctrine of Obedience must be among them, and that men's being guilty of Treason depends upon the Pope's pleasure. And methinks, herein the case of Princes deserves hugely to be pitied, that when no man thinks it lawful to cut another man's throat, or put him out of his house and estate, because he is excommunicated; yet if a Prince falls under excommunication, he loses presently his right to the Crown, and his Subjects may take away Crown, liberty, and life from him. 3. Cruelty. And by this they fully discover themselves to be ravening wolves: when they have lost all the tenderness, and love, and good nature of men or Christians: when no design can be so horrible or bloody, so mischievous and treacherous, so base and cruel, but persons will be found to undertake it, and that under a pretence of Conscience and Religion. I need not here tell the long & dreadful stories of the Roman Inquisition, the numbers of those in other Countries who have been butchered on the account of Religion, but the Fact, I mean the Conspiracy, (for God be thanked it went not farther) which we bless God for the discovery and defeating of this day, doth abundantly manifest the fruits of those doctrines, which they had sucked in from the Roman Church. If only a few desperate persons upon personal provocations had been engaged in so villainous a design, we should have had never the less reason to thank God for our deliverance; but since it doth appear, that those persons who undertook it, pretended nothing in it but conscience and Religion, we have not only reason to abhor the undertaking, but the principles which animated them to it. I know very well what Sheep's clothing hath been of late cast over the most barbarous cruelty of these ravening wolves; and men by their impudence would endeavour to bear us down, Apology for Papists. Reply to the Answer, p. 203. that it was only a project of some few malcontents, drawn in by the subtlety of a crafty Statesman in those days; and that it ought not in justice or honour to be imputed to the principles of their Religion. Advocate for Liberty of Conscience, p. 218. Therefore to lay open before you the just and true circumstances of this horrible Conspiracy, I shall proceed upon these three particulars. 1. That the persons engaged in it had no personal provocations to move them to it. 2. That all the motives they had to it were from the principles of their Religion. 3. That the Church of Rome hath never since detested the principles upon which they acted; or set any mark of infamy on the Actors in it. 1. That the persons engaged in it had no personal provocations. What injury had Catesby, or Percy, or Tresham, or Digby received from the King or Parliament, to stir them up above thousands of others to be the great managers of so hellish a Plot? Did not they enjoy their estates and places, and one of them at Court too? Why should these men venture lives, estates, honours, families, and all that was dear to them? Were their estates confiscated before; and themselves every hour in danger of having their throats cut? This might make men of high spirits grow desperate. But not the least tittle of all this was pretended, by the most enraged of them: nothing but Zeal for Religion and the Catholic Cause, was ever pleaded by them. To which purpose these are remarkable words of King james in his Speech in Parliament upon the discovery. K. James' Works, p. 501. For if these Conspirators, saith he, had only been bankrupt persons, or discontented upon occasion of any disgraces done them, this might have seemed to have been but a work of revenge. But for my own part, as I scarcely ever knew any of them, so cannot they allege so much as a pretended cause of grief, and the wretch himself in hands doth confess, that there was no cause moving him or them, but Merely and Only Religion. And the King himself again avowed it to the whole Christian world, K. James' Works, p. 253. That the Papists had not before this horrible design, the least colour of any discontent from him: that he had so far suspended penalties, and abated the rigorous execution of Laws against them, to such a degree, as gave great suspicion to his best Subjects, who told him what would be the fruit of all his kindness to them. Nay, he saith, they 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 his other Subjects in all things: that he had shown particular Favours to many of them, gave them free access to him, eased them of their payments, set their Priests at liberty, granted a general Pardon to them after conviction. Now after all this, what colour or pretence in the world can there be to say, that only discontent and despair brought these men to it? O, but it might however be the cunning of a great Minister of State, to draw a few Gentlemen and others into such a Plot. This I know is suggested and believed by some, who think it a fine thing to talk out of the common road, and to be thought more skilful in Mysteries of State than other men. But I would fain understand from whence they derive this profound intelligence at such a distance of years. If King james may be believed, if the Popish Historians and Apologists at that time may be credited, there was not the least intimation given, either by the Actors or Sufferers, from abroad or at home of any such thing. Was not the world sufficiently alarmed at the news of this dangerous and unparallelled Conspiracy? Were not men very inquisitive into all the particulars? and those of the Church of Rome, especially the jesuits concerned in point of honour to wipe off the stain from themselves, and to cast the odium of it on a great Minister of State? Were not two of the jesuits who were conscious of the Plot, preferred afterwards at Rome? and how many Writings came from thence about it? and yet not one man discovered the least suspicion of any such thing. If they go on in this way without the least shadow of proof to lay the contrivance of this Plot on a professed Protestant: for all that I know, by the next age, they may hope to persuade men, that it was a Plot of Protestants to blow up a Popish King and Parliament. 2. That they had all their Motives and encouragements from the principles of their Religion to undertake such a design. (And Philostratus contends, that the murder of Domitian ought rather to be attributed to the doctrines of Apollonius, L. 7. Vit. Apol. than to the hands of Stephanus and Parthenius.) For which we are to consider, that they were fully possessed with this as a principle of their Religion, That it was absolutely in the Pope's power to deprive heretical Princes of their dominions: which had been rooted in them, especially after that Pius the Fifth had fully declared it in his Bull against Queen Elizabeth. In her case they made no scruple to destroy her if they could, and thought they should do it with a good conscience. And there are no Villains in the world like those who are Villains out of conscience. But as to the Queen's Successor, the Pope had declared nothing; till such time as Garnett being Provincial of the jesuits, had received two Briev's from Rome, Widdringt. append. ad Supplicat. p. 133. wherein he declared, That in case they should suspect the Queen's Successor would not be true to their Religion, it was lawful for them to use their endeavours to keep him from the Crown. These Briev's Garnett shows to Catesby, Proceeding against the Traitors. Garnett's Trial. who took the rise of his design from hence. And when afterwards in conference Garnett desired him to know the Pope's opinion in it, he replied, That he needed not ask that, for if it were lawful to exclude him before he came to the Crown, it was lawful to take him away when he was in possession of it. Which argument was so strong, that Garnett either had no mind, or was not able to answer it. All the scruple Catesby had after this was, whether it were lawful to destroy the innocent and guilty together: which Garnett fully resolved him in, so it were for the greater good of the Church. Upon these two grounds as Widdrington, a Roman Catholic well observes, Catesby laid the Foundation of his whole conspiracy. After this, it's evident by manifest proofs, and Garnetts own confession under his hand, that he and other jesuits did understand the particulars of the Plot; and Tesmond another jesuit and he discoursed the circumstances walking together in Moorfields; and that not in confession, as is pretended, for the jesuit did not confess it as a fault, but advised with him about particulars, and asked him, who should be Protector of the Kingdom after the Plot took effect? as Garnett himself confessed. But suppose it had been in confession; why might not Treason be discovered as well as Heresy? and their Casuists acknowledge, that Heresy may be revealed. There is only this difference, that Treason is only against Secular Princes, but Heresy against the interest of their Church; which is dearer to them than all the Prince's lives in the World. Yea, so busy were the jesuits in encouraging this Plot, that they not only debated it among themselves; but one of them gave them the Sacrament upon the Oath of Secrecy, and then absolved them after the discovery; another prayed for good success, another comforted them after it was discovered by the examples of good designs that had wanted success. And must we after all this believe, that only a few discontented Laics were engaged in it, and that it was nothing at all to their Church? when the jesuits gave all the encouragement to them in it, in point of conscience: so that it was truly, as well as wittily said of one, That the jesuits double garment might well be called Charity, because it covered a multitude of sins. 3. But if the Church of Rome give no encouragement to such actions; why hath it not detested the principles upon which it was grounded? Why hath it not removed all suspicion in the minds of Princes and People of giving any countenance to such treasonable designs? But on the contrary, the same doctrines are still avowed, and the persons of the Conspirators honoured. Widdrington saith, Widdrington. Appen. p. 150. that Garnetts name was inserted into the English Martyrology, though he gave it under his hand, that he died for Treason, That his bones were kept for Relics, and his Image set over Altars, as of a holy Martyr? Is this the honour of Regicides and Traitors in the Roman Church? When in the late prosperous Rebellion, the prevailing Faction had proceeded to such a height of Wickedness, as to take away the life of our Gracious Sovereign, how did the Church and Nation groan and grow impatient till they could vindicate the honour of our Religion and Country! not only by an execution of Justice on the persons of the Regicides, but by declaring in Parliament against the principles that led to it. What hath there been done like this in the Court or Church of Rome, against the principles or actors of this Gunpowder-Treason? If it had succeeded, by all that we can see, Paul the Fifth might have admired the providence of God in it, as much as Sixtus the Fifth did in the murder of Henry the Third of France: and we may guests his mind shrewdly by the Bulls he published against the Oath of Allegiance, which the King was forced for his own security to impose on the Papists after this Conspiracy. With what scorn and contempt doth Bellarmine treat the King in his Writings against him, and tells him in plain terms, if he would be secure, he must give liberty to their Religion? It seems then, their principles are dangerous to Princes where they have it not. What mark of dishonour was there set by their own part on any one of the Conspirators? Two of the jesuits upon their arrival at Rome, met with such hard usage, that one was made the Pope's Poenitentiary, the other a Confessor in S. Peter's at Rome. And is not this the way to let the world see, how detestable such persons and practices are to their Church? To conclude all, I challenge those of the Roman Church to produce any one solemn Declaration of that Church, (I do not say of Secular Powers or some particular persons, or Councils rejected at Rome) whereby they make it unlawful for the Pope to depose Princes, or to absolve Subjects from their Oaths of Allegiance to them. But instead of that, even in this present age of ours, that opinion which makes it unlawful, hath been condemned at Rome by three several Popes, Paul the Fifth, Innocent the Tenth, and Alexander the Seventh: and which is more considerable, all three have condemned it with a particular respect to the case of His Majesty's Subjects; and not merely condemned it as a false opinion, but as wicked and contrary to faith. And is not the world grown wiser now, as to these matters? But if they be not, I hope we may be. And after their frequent Treasons and horrible Conspiracies, and principles, never disowned by their Church, have we not reason to entertain in suspicion of them, as to their principles of Civil Government, till they give sufficient security, that these pernicious principles have no influence upon them▪ But blessed be that God, that hath hitherto defeated the malicious purposes of the inveterate enemies of our Church and Religion: that hath brought to light these works of darkness; and yet continued us in the enjoyment of the benefits of this mighty deliverance to this day. May the same Gracious God go on still to protect our established Religion, against all Foreign Usurpations and Domestic Factions. May our love to it still increase, and our zeal for its preservation make us study the best means to preserve it; that neither Divisions among ourselves, nor Assaults of our common enemies may be ever able to ruin and destroy it; that we may still say with the Psalmist, Blessed be the Lord, Psal. 124.6, 7, 8. who hath not given us over as a prey unto their teeth. Our soul is escaped as a Bird out of the snare of the fowlers; the smare is broken and we are escaped. Our help is in the Name of the Lord who made Heaven and Earth. FINIS.