A Protestant Antidote Against the Poison of Popery, Chapter 6

A Protestant Antidote Against the Poison of Popery · Chapter 6

p. 149CHAP. VI. The Sixth Property, Its Inconſiſtency with Publick Peace.

1. THere is a three-fold Inconſiſtency that the Romiſh Religion hath as a remark upon it: As 1. Its Inconſiſtency with holineſs to God, as it both allows of and wallows in a moſt impure worſhip, which is both contrary to his Holy Nature, in their downright Idolatry; by Adoration of Images, and Invocation of Saints and Angels; and contrary to his holy Scripture in the very Letter of it, by their ſetting up another Head beſides Chriſt, whom they rob of all his Offices, Regal, Sacerdotal, and Prophetical; by eſtabliſhing Free-will, Merit, Sins (in their own nature) Venial, and by adding to and diminiſhing from the Word of God in many points, as in their ſeven Sacraments, and other parts of Popery; yea generally the whole Syſtem and Body of it (as ſuch) being fully contradictory to the Scripture of Truth, as my Second Part doth plainly demonſtrate. p. 150(2.) Its Inconſiſtency with Righteouſneſs to Man, by its accounting all of any other Religions, Hereticks, and that Faith is not to be kept with ſuch as they account ſo; alſo that force and violence (ſuch as is uſed in their bloody Inquiſitions) yea and death it ſelf may be inflicted upon thoſe they call Hereticks, and that merely [quà tales] for their being ſuch, though otherwiſe they do nothing either in word or deed, either to diſturb the Peace or juſtly provoke the powers of thoſe Popiſh Countries wherein they live, ſee Dr. Heylin's large Geography, fol. 90. and 231. Popery lays ſuch barbarous Obligations upon every Papiſt, that he holds himſelf bound to kill any Son of Adam whom he pleaſeth to term an Heretick, contrary to the Laws of God, of Nature, and of Nations: How can this be conſiſtent with Righteouſneſs to Man?

2. (3.) Its Inconſiſtency with publick peace and common ſafety in States and Kingdoms, (to ſay no more of the two former Inconſiſtencies) is the main matter I would here demonſtrate; and that by diſcovering how the very Principles intrinſecally eſſential to Popery, are all of ſuch dangerous Influence and Conſequence, (which their Religion binds them unto) by reaſon whereof, no Proteſtant State or Kingdom (wherein Popiſh Prieſts and people live) can be ſecure from diſturbance by them, or yet ought to truſt to the Loyalty of ſuch, p. 151as (by the very Religion they profeſs) may lawfully be diſloyal when they pleaſe; yea and not only may be, but muſt be diſloyal, being bound to be ſo when they are able and have advantage. Upon this very conſideration undoubtedly it was, that our own learned Dr. Davenant in his ſeventeenth Queſtion determineth, that Jeſuitiz'd Papiſts cannot poſſibly be good Subjects; ſaying: [Non eſſe, extra controverſiam eſt, &c.] That they are not ſo 'tis beyond all Controverſie, for their many hainous Conſpiracies againſt Kings and Kingdoms do make a clear demonſtration. But (ſaith he) all the queſtion is, ſeeing 'tis plain they are not) whether they can be good Subjects; in as much as their very Principles which the Jeſuites have impoſed, and which all Jeſuitiz'd Papiſts have received, do neceſſarily hinder them from being ſo: Whoever therefore he be that owns the Jeſuits Principles, and not only approve them but alſo improve them by drawing thoſe Principles into practice; whether he be of the Clergy or Laity (ſaith he) ſuch a one can by no means ſo much as have the very name of a good Subject: Let us now take a view particularly of their Principles which are Inconſiſtent with Peace. Their 1. Principle is, Their owning of and acting by a Foreign Power, and diſowning Subjection to the power of their Native Princes. This dogmatical Principle (alone) makes all Romaniſts (eſpecially p. 152their Prieſts and Jeſuits) to be ſo far uncapable of being numbred amongſt good Subjects, as that they cannot be ſo much as reckoned as Subjects at all; in as much as they hold themſelves exempted from all ſecular Powers, and to be Subjects to none but to their holy Father the Pope, quite contrary to the Doctrine of the Holy Apoſtle, Rom. 13.1. [Let every Soul (whether Clergy or Laity) be ſubject to the higher Powers: Surely Paul to the Romans could not mean the higher powers of the Roman Pope, ſee ver. 3, 4. &c.

3. Their great Champion [Bellarmine] pleads this Exemption for his Romiſh Clergy; ſaying, [They are not obliged to Civil Laws by any Coactive, but only by a directive Obligation,] Bellarm. de Cler. lib. 1. Againſt this Dr. Davenant acutely anſwereth: But, What if they will not be directed, but trample the Civil Laws under their Feet? Bellarmine replies, They cannot (notwithſtanding) be puniſh'd by the Civil Magiſtrate.] Our Dr. Davenant goes further, ſaying: But what if they commit that grand wickedneſs of High Treaſon? To this Eudaemon the Jeſuit rejoyns ſaying, That Clergymen cannot properly commit Treaſon, and their Zimanca expreſly teacheth, that a Clergy-mans Rebellion is not properly High Treaſon, for he is not ſubject to the King. By this they cut the very ſinews of all Political Laws, while they plead this exemption from the Yoke of all ſecular Power, and hereby 'tis manifeſt p. 153they are ſo far from being good Subjects, that they do profeſs themſelves no Subjects at all by this Exemption. This is quite contrary to the Doctrine of Paul, of Peter, and of Chriſt. 1. Of holy Paul, Rom. 13.12, 4. Ʋbi Lex (aut Evangelium) non diſtinguit, ibi non eſt diſtinguendum. The Apoſtle ſaith, [Let every Soul be ſubject] without any diſtinction, why do they make diſtinctions where God makes none; as if the Generation of a Clerick were the Corruption of a Subject: (in this Exemption) what is this but to make the Church to deſtroy the State? If the Magiſtrate be a Miniſter ordained of God to puniſh Evil Doers (as this Apoſtle affirmeth;) then Popiſh Clericks that are Evil Doers can (in no wiſe) be exempted from his Cognizance, unleſs they do not acknowledge God (the Ordainer of that Power) to be a Superior Power to theirs. 2. Of Holy Peter (their own pretended Head,) 1 Pet. 2.13, 14. Submit your ſelves to Kings and Governours. Chryſoſtom ſhews, that this Command is to all Clergymen, yea even to the very Apoſtles and Evangeliſts; and were it not ſo, it would be a loſs unto Princes to have any of their Subjects become Clergymen, if thereby he ſhould loſe that ſubjection which was due to him before. But oppoſite to this, is that excellent Note which Zanchy (that Magazine of Learning) gives in his Epiſtle Dedicatory to his Miſcelanea. In the Kingdom of Chriſt this is wonderful, that he Wills p. 154and Commands all Princes and Potentates to be ſubject to his Kingdom, Pſal. 2.9, 11, 12. And yet he Wills and Commands likewiſe, that his Kingdom be ſubject to the Kingdoms of the World, Rom. 13.1. 1 Pet. 2.13, 14, 17.

4. As this Principle of exemption is contrary to the Doctrine 1. Of Holy Paul, and 2. Of Holy Peter, ſo 3. Of the Holy, Holy, Holy Chriſt; who Preached up that Doctrine of Rendring to Caeſar the things that were Caeſar's, Matth. 22.21. 'Tis obſervable, that not only the Mother of our Lord (though big bellied, and ſo might have pleaded Exemption) goes up to the Chief City to be taxed by Caeſar, Luke 2.1, 3, 4. but alſo our Lord himſelf (who might (above all) have pleaded his own freedom) paid his Tribute to Caeſar, that ſo Caeſar ſhould not think the Goſpel to be a contradiction to his Government, Matth. 17.27. Yea, and at the laſt our Lord Chriſt delivered up his perſon to Pilate and Herod, without any words of derogation concerning their power over him, John 19.10, 11. 'Tis likewiſe Remarkable, that Holy Paul made his Appeal from a corrupt Eccleſiaſtick Court at Jeruſalem (which profeſſed to know God) unto an Heatheniſh Civil Court at Rome (which knew not the Lord,) yea and that not only in Civil, but in Eccleſiaſtick Affairs or Offences, Acts 25.8, 9, 10. For, ſaith he, neither againſt the Law of the Jews, nor againſt the Temple, (thoſe were matters p. 155of Religion) nor yet againſt Caeſar have I offended any thing. Juſt contrary do the Romaniſts, ſurely Paul had never Appealed to Caeſar, had he not believed that Caeſar had a Civil Power over him: But theſe men Appeal from the Civil to the Eccleſiaſtick Power, and from their own Native or Natural Prince or Caeſar to their King (Abaddon, Revel. 9.11.) at Rome, in which laſt Circumſtance of Place only, they do correſpond with the Apoſtles Appeal, both being made to Rome: And that you may not want a Royal Witneſs to theſe things, King James (in his learned Premonition to all Kings, free Princes and States of Chriſtendom) tells them, that this very Principle exempts almoſt the third part of their Subjects from that ſubjection they owe to them in temporal matters, pag. 20. Shewing alſo, how the very Laity (that are poiſoned with their Jeſuitical Principles) may plead this Exemption, and make their Appeals from their lawful Soveraign to that Foreign Power of the Pope, and ſo be no longer obedient than till they be fully furniſhed with power ſufficient to reſiſt and rebel, p. 115, 117, 121. 'Tis pity all Princes Read not this King James's Premonition, &c.

5. This Royal Witneſs (aforeſaid) lays great ſtreſs upon this Jeſuitical Principle, which makes all the Kings in Chriſtendom to be mere Vaſſals to the Pope; As if [Feed my Sheep] gave him ſo ample a power over Kings as to inthrone p. 156them or dethrone them at pleaſure. pag. 18. This he ſtrenuouſly confutes, pag. 22. &c. And pag. 25. he inſtances in the Inſolency of Pope Boniface the eighth towards Philip le Bel King of France, called Philip the Fair, whom the Pope handled foully, writing a Letter to him with this Scornful Salutation; [Sciat tua maxima Fatuitas &c. Let your greateſt Fondneſs know, that we are ſubject to no man in temporal things.] And after other inſolencies of the Popes to this French Kings Succeſſors, the difference grew ſo high (ſaith he, pag. 27.) that Gerſon (that famous Chancellour of Paris, who otherwiſe was a devout Roman Catholick) wrote a Book [de Auferibilitate Papae] for taking away that [trouble houſe or rather that trouble-world] both from his Temporal and Eccleſiaſtick power; ſo far was he from granting that temporal Authority over Kings. To thoſe Royal Inſtances of the Popes Inſolencies, many more might be added, if it would not too much ſwell this little Book; I ſhall add but one more of a Popiſh Inſolency to one of our own Kings, to wit, King Henry the Second, whom the then Engliſh Popiſh Clergy ſcourged with a Rod, (as his pennance for Becket's death.) The Popes Legate ſaid to the poor whipped King, [Domine noli minari &c.] Sir, do not threaten us, for we fear not the menaces of men, as being of ſuch a Court which uſeth to command Kings and Emperours. Jacob. p. 157Revius de Vit. Pontif. Alſted. Chronol. &c. Oh how hath this little Horn, at the firſt a poor Miniſter of the Romiſh Church till Conſtantine's time, afterwards he was only Primate of the Churches in Italy; none took him for a Prince, no not when he began to write [Volumus & Jubemus] We Will and Command, An. Dom. 606. Then got he cunningly among the Horns, and grew gradually till he overtop'd them all; and then had he a mouth to ſpeak theſe great things, Dan. 7.8. As to ſay all Kings are his Vaſſals, and yet none of his Vaſſals are ſubject to Kings; (this King James judges Abominable, pag. 115.) And then was ſtamp'd upon the Popes Coin, [That Nation and Country which will not ſerve thee ſhall be rooted out.] This was the Hypocritical Language of the pretended [Servant of Servants.]

6. The ſecond peſtilent Principle of Popery, which makes it Inconſiſtent with publick Peace, (next to their owning of a foreign Power, which is enough inſolent over Princes and Peaſants) is this; That no Faith is to be kept with Hereticks. This is ſuch a poiſonful Poſition, that at one ſtroke it cuts in pieces all the bleſſed Sinews of Humane Society, and all reciprocal duties betwixt Natural, Civil, or Religious Relations; they are altogether ſtrangled at once hereby. Unworthily is that called a Religion (which ſignifies a binding to duty) that at one blow plainly unties all duties taught p. 158mankind, either in the School of Nature or Scripture: Yet this is a Principle of the Romiſh (ſo called) Religion; by this Doctrine all duties that Husbands and Wives, Parents and Children, Maſters and Servants, Creditor and Debtor, Prince and Subject do owe one to another, are all vacated, if either the one or the other may be but reputed an Heretick. Thus their Popiſh Canon runs, Hereticus ab omni jure Naturali, Civili, Politico, privatur: Zimancha's Juſtiti tit. 46. Sect. 74. By Hereſie a man is deprived of all his Juriſdiction, Natural, Civil, Politick, and Religious. This Poſition hath a Negative and a Poſitive part: 1. The Negative Part is, hereby Parents may be diſcharged from loving their Children, and Husbands their Wives, &c. And Children are diſcharged from obeying their Parents, and Wives from performing due Benevolence to their Husbands, &c. yet this is is not all though bad enough already. There is 2. a Poſitive Part of this Principle, which is, they may hate each other, hale each other to the bloody Inquiſion, yea Kill and Maſſacre, Parents their Children and Children their Parents, Husbands their Wives and Wives their Husbands, and that merely becauſe they are Hereticks, though there be no other provocation either in word or deed, and though they have ſworn never ſo ſolemnly for each others preſervation, yet that Oath is [ipſo facto] void upon that Party's appearing p. 159an Heretick; for no Faith (according to their Doctrine) muſt be held with Hereticks: Yea they do allow Subjects to murther their Soveraign (notwithſtanding all Oaths of Fidelity to the contrary) if they ſtand in their way of Hereſie (as they call Proteſtantiſm) as ſoon as opportunity ſerves, and power come into their hands, which they moſt induſtriouſly endeavour after.

7. That this is their Principle Bellarmine boldly affirms, [Non licere Chriſtianos tolerare Regem Haereticum &c.] Tis not lawful for Cathoticks io tolerate an Haeretical King, Bellarm. de Rom. Pontif. Sect. 7. The like ſaith Suarez in lib. de Cenſuris, diſp. 15. Sect. 6. pag. 262. And Zimancha ſpeaks out, [Protinùs ejus ſubditi ab illius dominio liberantur,] their Subjects are forthwith freed from their ſubjection, Ziman. Inſtit. tit 23. Sect. 11. And if ye would know who it is that frees them from their Oath of Fidelity and Subjection; Azorius (the Jeſuit) tells you, [Pontificem ſe & alios poſſe ſolvere a jusjurandi lege et Religione, non videtur negandum,] the Pope hath power (upon juſt cauſe as they judge, being a Proteſtant, to be) to abſolve from all Oaths both himſelf and all others, Az. moral. Inſtit. cap. 15. Sect. 6. But to ſtir no further in this ſtinking Dunghil of Foreign Authors, upon this poiſonful point and Principle; though many more might be named, let us ſee what our own Countrymen Catholicks p. 160ſay to it in plain Engliſh. 1. Sanders ſpeaks thus of all Kings in General, [That King which will not inthrall himſelf to the Popes Authority, he ought not to be tolerated; but his Subjects (eſpecially his Biſhops) ought to remove this Heretical King, and to ſet up another as ſoon as they can, Sanders de Viſib. Monarch. lib. 2. cap. 4. And further he doth conſtantly affirm, that all Kings are ſo far under Biſhops and Prieſts, that upon their obſtinacy they may be depoſed by them, from that Temporal Authority they have over ſuch Kings,] Idem ibidem. And he proves that the Prieſts have this Temporal Authority over Kings, from the Anointing which is poured upon the head of the King by the Prieſt at his Coronation, which (he ſaith) doth plainly declare, that the King is inferiour to the Prieſt, Sand. de Clav. David lib. 5. cap. 2. To the ſame purpoſe our Countryman Parſons (alias Dolman) ſaith as confidently, [That 'tis certainly to be believed, every Prince becoming an Heretick (that is a Proteſtant) doth inſtantly forfeit all his Power and Dignity, and that before the Pope do excommunicate him; yea and his Subjects may and ought (if they be but able) to caſt him out of his Dominion, Philopat. Sect. 2. pag. 109. And further he flurts out like a grave Father, [Whoſoever ſhall conſent to the Succeſſion of a Proteſtant Prince, is a moſt grievous and damnable Sinner, pag. 216. To this let me only add Father Creſwel's profound caution [Let Catholick Subjects be careful that p. 161they have competent ſtrength in this caſe of depoſing and deſtroying Heretical Kings, otherwiſe they may do very much prejudice to the Catholick Cauſe,] Creſw. in ſuo Philopat. pag. 198, 199. [Incaute nimis hic effutiunt] he hath plaid the blab herein ſhewing at unawares, that if ever the Roman Catholicks behave themſelves peaceably under Proteſtant Princes, 'tis not for want of Will but Power.

8. Thoſe Premiſes conſidered, that Hereſie deſtroys all Oaths and diſſolves all Bonds, that the Pope can abſolve from ſubjection ſworn to, that Subjects ought to rebel againſt an heretical Prince when they can &c. [ejuſdem farinae,] of the ſame Bran; hence came it that the Romiſh Religion was called (in expreſs terms) plain Rebellion, Collect in the Liturgy for Gun-powder Treaſon in King James's Reign. Hence was it that both Dr. Prideaux and Dr. Davenant (both Profeſſors of Divinity) do unanimouſly make this Concluſion, that it is not poſſible for an abſolute Papiſt living under a Proteſtant Prince, and walking up to his own Jeſuitical Principles, but he muſt be an abſolute Traitor, Dr. Prid. Sex. Higg. and Selah. And Dr. Dav. determ. 17 Queſt. laſt Clauſe. Hence, Laſtly, was it that King James ſaith, that the Popes Bulls and the Papiſts Principles and Practices, hath laid an everlaſting ſlander upon all Papiſts, as if no zealous Papiſt could be a true Subject to his Prince, and that the Profeſſion of the p. 162Romiſh Religion and Temporal Subjection to the Civil Magiſtrate, were [foreign] two repugnant and inconſiſtent things in themſelves. Theſe are King James's very words in his Apology for the Oath of Allegiance, p. 28. having, himſelf, puſhed the horned Beaſt with a double horned Argument, his Dilemma to the Pope, p. 27. ſaying, Either it is lawful for Subjects to obey their Soveraign or not: 1. If lawful, why is the Pope ſo cruel to his Catholicks, as to put them upon ſacrificing their Lives and ruining their Families? their Blood muſt needs lye at his door. 2. If unlawful, why doth he not ſhow it? and why doth he not allow (or rather Command) his Prieſts not to live under ſuch Princes unto whom they owe no Obedience? Finally, hence it is that this learned King ſounds an Alarm to all the Kings in Europe, ſaying to them; Awake while time is, and ſuffer not (by your longer ſleep) the ſtrings of your Authority to be cut (in ſingulis) one by one, to your general Ruine, which by your united Forces, would rather make a ſtrong Rope for the Adverſary (with Achitophel) to hang himſelf, than that he ſhould ever be able to break it: Premonition to all Monarchs, p. 3. Ye are all in the Popes fold, (though I be extra Caulam) and that great Paſtor may lead you as Sheep to the Slaughter when he pleaſes. The Aſſes Ears muſt be Horns if the Lion ſays ſo, &c. p. 19. And what Bryars and Thorns hath the p. 163Pope in your Dominions, a third part of your Subjects being Clergymen, having Church livings from you, yet owe you no Subjection, pag. 21. and ſome of you have late proof of the Popes uſurping your power: Oh ſuffer not this encroaching Babyloniſh Monarch to win ground of us, pag. 132, 134.

9. The third poyſonful Principle that is Inconſiſtent with publick Peace, is Jeſuitical Aequivocation or Mental Reſervation, which are reckoned amongſt the Popes [piae fraudes) holy Cheats, whereby his Catholicks arc enabled to elude any lawful Magiſtrate in his ſtricteſt Interrogatories, and to evade the ſtrongeſt Oaths impoſed on them, with far more eaſe than the craftieſt Monkey can ſlip his Collar. By this means they can violate the moſt ſacred Bond that ever God appointed to Man for confirming Fidelity, and for concluding differences, Jer. 4.4. Heb. 6.16. and which the very School of blind Nature abhorred. [Fraus non diſſolvit ſed diſtringit perjuriam,] Craft in an Oath doth not leſſen but ſtrengthen the Perjury, ſaith Tully. Hence King James juſtly calls this new Catholick Doctrine the Devils Craft, Apology for the Oath of Allegiance, p. 61. Judging it a very hard matter to make a faſt bargain with ſuch looſe and ſlippery Chapmen, as could bewitch themſelves out of the ſtricteſt Bonds whatſoever, (Civil or Sacred) by this way of Colluſion, or (as they call it) holy Fraud or Deluſion: p. 164And might I preſume to add any thing to this Royal Teſtimony, (which calls it the Devils Craft,) I may ſhew where the Devil himſelf, ſhewed more honeſty and ingenuity than the Jeſuites, in their Doctrine of Equivocation, from 1 Kin. 22.6, 22. The ſixth Verſe ſhews, how the Devil had his Equivocating Oracle, [Go up, for the Lord ſhall deliver it into the hand of the King:] Yea, but of which King, oh thou quibling Oracle? 1. Whether of King Ahab or of King Benhadad? The Anſwer muſt be Ambiguous, as Ibis, redibis, &c. And Aio te Aeacida (as King James ſaith right enough) they learned it from the Devil, yet the Jeſuits out-do the Devil himſelf in their holy Fraud, for he calls his Equivocating Oracle in plain terms a lying Spirit. v. 22. I will go and be a lying Spirit in the mouths of all theſe Prophets of Baal, &c. But the Jeſuits defend their holy Fraud to be no lying. But Mr. Thomas Fuller hath excellently evidenced that every Aequivocator is (at leaſt) a ſecret Lyar, ſaying, that ſurely Speech is but the Copy of the heart; [Sermo eſt index Animi] and that cannot be accounted or avouched for a true Copy, that hath leſs in it than the Original: Such an one is a ſecret Lyar, as by Mental Reſervations and other tricks doth deceive him to whom he ſpeaketh, being lawfully called to deliver all the truth. Hence, ſaith he, it oft comes to paſs,

p. 165Fuller's Prophane State, pag. 390.

When Jeſuits unto us anſwer Nay,**Which in Greek doth ſignifie Yea.

They do not Engliſh ſpeak 'tis Greek they ſay.

10. The late order of the Jeſuits (whom King James calls [Papae mancipia] Apology, p. 76. the Popes Manciples or rather Bloodhounds, or the Devils laſt by-blow to uphold the tottering Kingdom of the Beaſt) hath found out this Arcanum or profound ſecret, as a Catholicon or univerſal Remedy and Salvo for Catholick Conſciences: Some conceit that it was ſhak'd by a Miracle out of their St. Francis his Sleeve; for their Caſuiſt [Navar] tells of him, that being asked which way the murtherer did flee that ran by him, St. Francis putting his hand into his Sleeve; anſwered, he went not that way, meaning his Sleeve, Navar tom. 3. cap. 12. But whereſoever the Jeſuits ſo happily hit of it I know not, yet ſurely this new trick they have abundantly expoſed as a choice and Soveraign Unction, and whereby they can ſlip all Examinations, all Impoſitions, and all Oaths and Obligations whatſoever. Thus their caſuiſtical Rabbies teach their Novices and Diſciples: If any man or Magiſtrate do examine you, whether you did ſuch a deed or no? Though you did it, yet may you anſwer I did it not, provided you reſerve in your mind that p. 166your meaning is, [not at this time] (when he asks) or not to tell him, or ſome ſuch like Evaſions; whereof they have plenty; and this they judge not only lawful but neceſſary. This is their general Doctrine, whereby they quite overthrow not only the nature of all humane Teſtimonies, but alſo the genuine Juncture of all Humane Societies; as famous Sir Walter Rawleigh (upon his Hiſtory of Joſhua's Oath to the Gibeonites) moſt excellently and amply ſheweth, ſaying: That it admits of no Evaſion or diſtinction, neither leaves it any hole at all open to creep out at, to that cunning perfidiouſneſs and horrible deceit of this latter Age called Aequivocation, that God-mocking Sin, (to ſwear one thing and mean another) is found among Image worſhippers (which are of an Apiſh Religion;) they break no faith (ſaith he) that have no Faith to break, whoſoever hath true Faith and the fear of God, dare not do ſo: God will not be mocked, Gal. 6.7. Guſtavus, King of Sweden, told the Jeſuits, they would neither preach Faith to others nor keep Faith with others, they could play faſt and looſe with their Equivocations.

11. The fourth Jeſuitical Principle (deſtructive to common ſafety) is, Their Oath of blind Obedience: 'Tis notoriouſly known that in all Popiſh Seminaries, the old Foxes [The Fathers] impoſe an Oath of Obedience upon all their young Plants and Novices wherein they p. 167Vow Obedience to their general Fathers in thoſe Schools, (as thoſe General Fathers are all ſworn Vaſſals to their Grandfather the Pope) whatever Errand they ſend them they muſt walk and work, they muſt run [per Mare per Terras &c.] even the Devils Round, Job. 1.7. and the Devils Errands, and not diſpute but diſpatch what they are commanded without any Heſitation. This Oath of blind Obedience (ſaith that Royal Interpreter of Revel. 13.16, 17. King James in his Premonition to all Princes, p. 93.) is the mark of the Beaſt in their right hand, ſignifying their actual implicit Obedience unto that Beaſt which thinks he cannot err, whatever the Pope (or under him) their Superior commands them, their hand (that hath received this mark) muſt execute their Command, though it be to Rebel againſt, Depoſe or Deſtroy rheir Natural King and Native Kingdoms, ſee much more to that purpoſe, Idem ibidem. All this the Jeſuits are ſworn to (King James ſhows) in their Oath de caecâ Obedientiâ, and in the Engliſh Seminaries beyond Sea, the young Jeſuits take this Oath, to wit, to return to England and to Convert their Countrymen and Kindred, when and as often as it ſhall ſeem good to the Superior of that Colledge, ſee Fuller's Church Hiſtory, Cent. 16. Book 9. p. 92. This Oath of blind Obedience [Jeſuiticos Pontificios ad omnia Imperia, quantumvis impia, ſuperiorum ſpiritualium ſuorum Exequenda paratiſſimos Reddit] p. 168makes the Jeſuitiz'd Papiſts or Jeſuits to be ready preſſed for performing all the Precepts of their ſpiritual Superiors, though never ſo wickedly hainous, for thoſe Superiors do ſometimes injoyn conceited Coxcombs, (and that under the opinion of ſome ſupererogating merit) ſuch things as are very pernicious to Kings and Kingdoms. Alas! there is too plain proof hereof in (both) former and later years, both in this and other Kingdoms, ſee Dr. Davenant determ. Quaeſt. 17. p. 83. circa finem.

12. Hence it is that ſuch ſwarms of Jeſuits are poured in upon us out of thoſe foreign Seminaries, which do plainly threaten an inundation from the See of Rome: The Royal Interpreter King James aforeſaid, upon Revel. 16.13, 14. (in his Premonition to all Princes, p. 96, 97.) makes the Jeſuits to be the three unclean Spirits, like Frogs coming out of the mouth of the Dragon, of the Beaſt, and of the falſe Prophet. This Sect (he ſaith) of unclean Spirits, were raiſed up for the defence of the falling Throne of Antichriſt by the ignorance of its Prieſts, whereof few then were able to read Latin, much leſs to underſtand it: Thoſe Spirits thus ſpewed out from this three-fold Authority, (Satan, Antichriſt, and the Apoſtate Church) for defence of their Triple-Crown'd Monarch, are well likened to Frogs, for they are Amphibious, and can live in either Element (Earth or Water) Church or State; for though they p. 169be Churchmen by Profeſſion, yet can they uſe the Trade of Politick Stateſmen, going to the Kings of the Earth, &c. And rather than fail (that they may with leſs obſervation draw people off from Obedience, &c. by their ſubtle Inſinuations) they ſcruple not to change their Names, to put on laick Habits, yea and undertake any Callings of Handy-craft, &c. either in City or Country; ſo that a Jeſuit may be found among all Ranks of men, even from the Noble Man to the Duſt Man, and of any Trade or Profeſſion in England, yea in the Pulpit alſo, and perhaps there more eſpecially: And yet further, peradventure among all perſwaſions, and that with ſuch pretended Devotion and Affection too, as the Devil himſelf can ſcarce act his part more cunningly, When he turns himſelf into an Angel of Light: witneſs the Scot Ramſden [A Jeſuit] that pretended himſelf a Convert Jew, and joyn'd himſelf to the Church at Hexham near Newcaſtle. This is Ʋltimus Diaboli crepitus, (as one calls the Jeſuits) the laſt attempt of a daring Devil. Theſe are the Popes Janizaries or Blood-hounds, who have a Vow of Miſſion and Obedience upon them, whereby they are bound to the Pope (ultimately) ſo as to go whitherſoever and about whatſoever he ſends them; yea if it be to China or Peru, go they muſt, if it be to kill Kings and to blow up Parliaments, do it they muſt. Hence happily they are called Spirits, the Spirits of p. 170Devils or breathing Devils; never had any Conjurer more command over his Spirits or Familiars, than the great Impoſtor of Rome (as Dr. Morton, calls him) over thoſe unclean Frogs.

13. The fifth Principle inconſiſtent with Peace is, [That the ſecret of a Sacramental Confeſſion ought not to be revealed, no not for the eſchewing of whatſoever Evil. This Bellarmine defends in the behalf of the Powder Plotters, that thought it their Duty and Conſcience (according to their Catholick Doctrine that obliges to Secrecy) to conceal that horrible Treaſon, and that Romiſh Goliah (Bellarmine) over imperiouſly applauds the Arch-Traitor [Garnet] for chuſing to ſuffer the moſt bitter death, rather than to violate the Seal of ſo great a Sacrament, (which indeed is no Sacrament at all, as I have ſhewed in my Walk of a Chriſtian, in Chapter of Sacraments) and frankly beſtows upon him the Crown of Martyrdom. In this fatal point King James makes his Appeal to all Chriſtian Monarchs, free Princes and States (in his Premonition, p. 124.) leaving it unto them to judge, how damnahle this Doctrine is, and how dangerouſly prejudicial to publick Peace; and he learnedly ſhews, that though the Schoolmen (ſtepping up as Doctors of the Church) did marr the old Divinity of the Fathers, by mingling therewith their Philoſophical diſtinctions, yet none of them do maintain this poyſonful Poſition among the old p. 171Schoolmen, they go no further than concealing of Names (in ſome caſes) but not of matters, the concealing whereof may conduce to a publick danger. This, he ſaith, is the upſtart conceit of ſome three or four new Jeſuited Doctors, and as it is a new, ſo it is ſuch a dangerous Doctrine, as no King or State can live in ſecurity, where ſuch a curſed Poſition is maintained, p. 125. And he (with a right Royal Spirit) proves Cardinal Bellarmine a lyar de facto as well as de jure, p. 126, 127. and Tortus lyes confuted, the third Novel Doctrine about this very point. Indeed their Jeſuit Eudaemon teaches them this damnable Doctrine; that ſuch things as are told under the Seal of Confeſſion, ought not to be revealed, [Nec pro Capite Regis, nec pro totius Reipublicae ſalute,] Neither for ſaving the Kings life nor the whole Kingdom, Eudaem. Apolog. p. 355. 'Tis without all difficulty to judge how Inconſiſtent this Jeſuitical Principle is with publick Peace and common Safety, and what manner of good Subjects thoſe are, that will rather Sacrifice both the King and a whole Kingdom, than (in the leaſt) to reſcind that fictitious Seal of Confeſſion, preferring their own idle Jeſuitical Dreams before the Weal of a Common-weal, which ſhould be the Supreme Law, as Dr. Davenant ſhows, determ. queſt. 17. p. 82. bringing in the Teſtimony of our Halenſis (the Prince of Schoolmen) in this point, ſaying: A Prieſt is not bound to ſhut up all under his Seal p. 172of Confeſſion that are revealed to him, but only thoſe things that ought to be ſo, &c. [Haec autem ſunt perpetrata non perpetranda] theſe things alſo muſt be ſuch as are paſt and done, and not ſuch things as are in doing, as the hatching of Treaſon, &c.

14. The ſixth Principle of Popery Inconſiſtent with Peace is, Their Doctrine of Diſpenſations: Such is the implicit Faith and blind Belief of the Romaniſts. 1. That their Lord, the Pope, hath no leſs than the creating and all-Commanding power of the Great God; And 2. That he can make any ſin a duty and any duty a ſin, by vertue of his Omnipotent. Diſpenſation. As to the firſt of theſe, how hath this man of Sin exalted himſelf above all that is called God, 2 Theſſ. 2.4. Pope Paul the Third, ſuffered himſelf to be blaſphemouſly flatter'd with the Title of the greateſt God on Earth, Anno Dom. 1540. And Pope Paul the Fifth, with the Title of Vice-God, Anno Dom. 1610. It ſhould have been a vitious Devil, who was called the Defender of the Papal Omnipotency: Yea Hoſtienſis the Canoniſt (cap. 4.) ſaith, the Pope can do more than God; he cannot only make ſomething of nothing, but of wrong he can make right, and of Vice he can make Vertue; ſee Bellarm. de Rom. Pontif. lib. 4. He can excommunicate the very Angels, as to the ſecond he can diſpenſe not only with the Law of Nature and of Nations, but even with the word p. 173of God it ſelf, when the Pope ſets and ſends out his Bull, commonly he concludes thus: [Non obſtantibus conſtitutionibus Apoſtolicis &c.] The Ordinances of the Apoſtles and all things elſe to the contrary, notwithſtanding the Popes Interpretation (though never ſo croſs to the Text) muſt be (ſaith Hoſius) [ipſiſſimum Dei verbum,] eſteemed the very word of God; ſo that 'tis no matter though God command Subjects to obey Rulers. If the Pope ſay they ſhall not and give a diſpenſation, 'tis enough, this Bellarmine's anſwer to King James's Apology defends, and all Jeſuits ſay the Pope hath power to diſpenſe with duty: Is this conſiſtent with publick Peace?

15. To all this may be added the Popes giving diſpenſations to his Catholicks in Proteſtant Kingdoms and Common-wealths; to take any Oath of Fidelity with this Qualification, [Rebus ſic ſtantibus, et dum vires deerint,] that is, while you are unable to caſt off the Yoke; (this was done both in Queen Elizabeth and King James's Reign,) but when there is a fit opportunity, then the Popes Alarm to his Champions is,

Ʋtere jure tuo (Caeſar) ſectamque Lutheri,

Enſe, Rota, Ponto, Funibus Igne neca,

That is, when you can do it, my dear Sons, Root out this curſed Sect of the Lutherans, torture p. 174them upon the Wheel till you pull Limb from Limb, run them through with the Sword, drown them, hang them, burn them, as if any one of theſe were not enough to theſe bloody Papiſts, but all theſe muſt be done to them, eſpecially the laſt which the Jeſuits learned from their Father Ignatius, as Beza's Epigram upon them ſhows,

—Pater eſt Ignatius ille,

A te, cui admixto nomen ab igne dedit,

Ignatius begins with Ignis which ſignifies [Fire] hence Jeſuits are Firebrands in all Lands, Melchior Adamus p. 233. part 2. and 573. on Hemnitius: Nihil non per faſque nefaſque tentare ſolent, Dr. Humphrey at large, pars 1. Jeſuitiſmi. I might add how the Pope diſpenſes with his very Prieſts to marry (contrary to their Canons and Conſtitutions) only to ſecure them from juſtice, by being diſcovered to be Prieſts, Fryars, Jeſuits, in their ſingle life, Biſhop Jewel's defence of the Apology, part 2. c. 8. diviſ. 3. p. 188. to 195. Yea, and Mr. Prin ſhews how the Popes will diſpenſe with any thing (almoſt) to avoid the laſh of the Law, in his New diſcovery of Romiſh Emiſſaries, p. 19, 20, 21, &c. Inſomuch that it was a watchword (in Queen Elizabeth's time) by Pope Gregory the thirteenth. [My Son, give me thy heart,] that is, [Be but a Papiſt in heart, and then go to Church, ſwear, p. 175diſſemble, do what you liſt, &c.] If the Devil can but get the heart 'tis enough, and ſo it is with the Devils Vicar and eldeſt Son, that Son of Perdition; who knows not that there be amongſt us (by vertue of this diſpenſation) Monthly Popiſh Proteſtants and proteſting Papiſts, ſuch as are [Moon Calves] of a Lunatick Religion, and [having fidem menſtruam] a menſtruous or Monthly Faith, that waxeth and waineth with the Moon, to wit, ſuch Roman Catholicks as go to Church once in the Month, (more for fear of the Law than for love of the Goſpel,) and even then have more than a Months mind to be out of the Church again.

16. The ſeventh Principle of Popery Inconſiſtent with publick Peace is their Doctrine of Canonizing Saints, as if their Almighty God (the Pope) had any power to make the Devils deviliſheſt Traitors on Earth, Chriſts gloriouſeſt Martyrs in Heaven. Hiſtories abound in this, the Pope highly honors the Traitor that murther'd Henry the third King of France, for that high and honourable Act, far above (as he ſaith) that of Judeth's murthering Holofernes; 'twas a great and good Act, and done by the Aſſiſtance of Almighty God, &c. Chriſtus 5tus Panegyrick upon this Murther. The like honour had the young Knave (as King James calls him) that murthered his Succeſſor, Henry the fourth of France, the Pope deluding all ſuch Traitors with the hopes and promiſe p. 176of Salvation for ſuch high, meriting, and ſupererogating Villanies, King James Premonition, p. 104. and his Apology, p. 67. And he tells you how Garnet and Oldcorn (two Prieſts hanged at Tyburn for the Powderplot) were yet Regiſtred among Engliſh Martyrs; as if Treaſonable Practices ſhould be accounted works of eminent Piety, Premonition p. 122. And he challenges Bellarmine to tell him [whereever did the Pope call any of thoſe Traitors (that eſcaped) to an account, or puniſhed them for it.] This the Pope is ſo far from, that he promiſes to make them Roman Cardinals if they lived, or Canonized Saints if they dyed by their deſign, Apology p. 67. they muſt be Martyrs for the Faith, and their Blood muſt work wonders, &c. Premon. p. 122. Hence he denounces Gods wo againſt them, from Iſa. 5.20. for calling good evil and evil good; ſhewing withal, that no Princes in Europe can be ſafe, while the Pope Patronizes ſuch Treaſonable Practices, and if the Moraliſt may be truſted, [He that Commends them, Commits them:] The Pope contracts all the guilt of thoſe Treaſons upon himſelf, (as of the Pariſian Maſſacre, by granting a Jubilee at the News,) and to be painted in his Palace) altogether unlike Godly Jacob, that cryed, Oh my Soul, enter not into the ſecrets of thoſe bloody Men, Gen. 49.6. Curſed be their Anger that was both crafty and cruel: But 'tis bleſſed of the Pope, Garnet's Picture is ſet up p. 177among the Saints in the Jeſuits Colledge at Rome, a Saint abroad is that chief Powder-plotter at home; and while the Pope juſtifies, Approves, and Applauds ſuch Treaſons; the publick Peace can never be ſafe, but thoſe Snakes (if warm in our Boſoms) will certainly ſting us as ſoon as they have an opportunity; while the Pope hugs Traitors, no King can be ſafe from Treaſon, ſaith King James.