Eighteen sermons whereof fifteen preached the King, the rest upon publick occasions / by Richard Allestry ...

SERMON X. CHRIST-CHURCH IN OXFORD. Novemb. 5. 1665. (Book 10)

LUKE IX. 55.

Ye know not what manner of Spirit ye are of.

THE state of that great controversie which [ A] the words suppose between the Jews and the Samaritans as it then stood, seems briefly thus: Those that were planted in the Regions of Samaria by Salmaneser, however great Idolaters at first; having admitted in a while, the God of Israel among their Gods, and after having an High-Priest of Aaron's Line, a Temple too built on that place where a 1.1 Abraham and the Fathers of the Hebrews, friends of God, did choose to offer Sacrifice; and on that very place where God himself [ B]

enjoyn'd the Law and all the Blessings of it to be publisht [ A] to the People, on Mount b 1.2 Gerizim; which therefore seems to have pretences to vye with Mount c 1.3 Zion for there also the Lord commanded the Blessing. An Altar too, saith Benja∣min in his Itinerary made of the same stones that God com∣manded to be taken out of d 1.4 Jordan and set up for a memorial of his Peoples passage through it: And besides all this having the Law of Moses too; when they had all these preten∣sions to the God of Israel, they clave to him alone, and wholly threw off their Idolatry. So e 1.5 Epiphanius does affirm expresly. And their countrey being as Josephus sayes, the recepta∣cle of all discontented fugitive Jews, a great part of it too plant∣ed [ B] with them by Alexander, they espoused the Worship of the Jews, and came to differ very little either in the Do∣ctrine or the practise of Religion f 1.6 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having all things as it were the very same, the only distance seems to be betwixt their Temples, g 1.7 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, just as the Woman states it to our Saviour, 4. Joh. Our Fathers Wor∣shipped in this Mountain, but ye say that in Jerusalem is the place where men ought to Worship: So that if we audit the account of the Samaritane guilt, they separated from the place of Worship which God had appointed, and set up another; in a [ C] word, they were Schismaticks.

Whether this be such a guilt as should make those terms equivalent h 1.8 He is a Samaritane and hath a Devil, I shall not say; but it is such as makes our Saviour say somewhat exclu∣sively, i 1.9 Salvation is of the Jews. All the Blessings and Salvati∣ons of the Law did indeed hover on Mount Gerizim, were given thence, that was the place of them; but they were cut away when Schisme came: The Church is not a place of blessing when 'tis built against the Church; The Al∣tar hath no Hornes to lay hold on for refuge, but to push [ D] and gore onely, when it is set up against the Altar; and Ge∣rizim is Ebal when it stands in competition with Mount Zion. Well; this onely thing does breed the greatest distances imaginable in the Nations, nothing more divides than Sepa∣ration and Schisme; and then these Samaritanes as all Sepa∣ratists do, grew such Opiniastres and so violent in their way, as to deny humanity to those that would not joyn with them; they would not grant the Civilities of Passage to one that intended for Jerusalem to Worship: They refuse it to our Saviour, here because his Face was thitherward, v. 53. A [ E] Schismatick will reject a Christ if his Face be fromward their new Establishment, if he but look towards the Antient Worship: At this the Sons of Zebedee are offended, zealous

for their Master, as being most particularly concern'd in him, [ A] two of his neerest intimates; and their zeal would needs break out into flame. And why not? a rudenesse to a 1.10 Eli jah was reveng'd by him with Fire from Heaven, which con∣sumed twice fifty Souldiers and their Captain, though they came to do the King's Command: And shall these hated Schismaticks be rude to Thee? and reject the Messiah, and yet go unpunished? Lord, shall we command fire to come down from Heaven to consume them, even as Elias did? Which our Saviour answers with this sharp rebuke, Ye know not what manner of Spirit ye are of. [ B]

Not to divide but to explain my Text, and so instead of parts present you with some Subjects of Discourse.

By Spirit here is meant that disposition and complexure of Christian Piety and Vertues, that course and Method of Religion which the Spirit does prescribe to Christ's Disci∣ples, and does guide them in; or in a word, the temper of the Gospel is so called: And this in opposition to the Law, the difference of these being exprest by a diverse manner of Spirit; the one is called b 1.11 Spirit of Bondage, the other Spirit of Adoption; so here Ye know not of what Spirit ye are, ye [ C] do not judge aright, if you believe the temper of the Gospel is like that of the Law: The course that I prescribe to my Disciples differs much from that of Prophets under the old Testament, you must be guided by another Spirit than Elija's was in calling for Fire, if my Spirit dwell in you, For I came not to destroy ••••ens lives on any such ac∣count. In this sense it affords these propositions.

First, To destroy Mens lives, or other temporal rights on this account meerly, because they are Apostates, Schismaticks, or otherwise reject the true Religion, or Christ himself, is incon∣sistent with the temper of the Gospel. This is that which [ D] Christ reproves here, telling them that would do so, Ye know not what manner of Spirit ye are of.

Secondly, Because the Spirit of Elias, which the Gospel Christian Spirit here is set in opposition to, oppos'd the Ma∣gistrate, destroy'd those that came commission'd from the Prince, and Christ designedly does say ye must not do now what Elias did, therefore, to attempt upon or against the Magistrate, on the account of Christ, or of Religion, is in∣consistent with the Spirit of the Gospel. [ E]

First, of the first that to destroy mens lives, &c.

But here I must observe, that since these fiery Disciples that did give occasion for our Saviours rebuke, here were no Magistrates, nor did Christ himself that gave the rebuke

assume, but a 1.12 renounce openly all such Authority; there∣fore [ A] no observation grounded on these words can controul the Magistrates just power in punishing offences done against his Laws, although pretences of Religion and Conscience give colour to those offences; the Gospel does diminish no rights of the secular Powers: Now Supreme Magistrates, though as such they have no right to judge in Articles of Faith, to define what is true Religion, what not; for then the Pagan Princes who had never heard of Christ, and yet are as much Magistrates as any, would have right to judge what Doctrines Christ delivered down to be belie∣ved. [ B]

But certainly when Christ Commission'd his Faith to run through all the World not onely independently from all the powers of it but in perfect opposition to them, they can have no right to judge in that, which whatsoever they shall Judge we are a like bound to receive (the Faith of Christ) without any the least difference to their judgment. But though they have no right to judge of this, they have Au∣thority to determine what Faith shall have the priviledges of their State and what shall not; which shall be publiquely pro∣fest, [ C] and which they will inhibit with Penalties: For sure the Priviledges of the State and power of Penalties are the proper rights of the Supreme Power, and therefore none but that can judge and determin of them. In a word, since it is most evident that the tranquility of a State does depend upon nothing more than the profession and priviledging of Religion; it follows that those Powers to whose Judgment and Decrees the care and Tranquility of the State is committed, must have the power to judge and to determine what Faith shall be publiquely profest and priviledg'd by [ D] the State: In which Judgment and administration if they erre, and priviledge a false Faith and inhibit the true; they use their Powerill, and are responsible to God for doing so, but they do not invade or usurp a Power that is not their own. Rather 'tis most certain if the Principles of any Sect, or else if not they, yet the pursuance of any Principles do tend directly towards, or are found to work Commotions and Treasonable enterprises, the Supreme Power hath as much right to restrain, yea and Punish them, although with Death according to their several merits, as he hath to punish those effects in any other instances wherein they do ex∣presse [ E] themselves.

Nor must Religion secure those practises which it cannot sanctifie, but does envenome. For by putting an everlasting

concern into mens opinions and actions their undertakings [ A] are made by it more desperate and unreclaimable. What wounds and what Massacres must the State expect from them that stab and murder it with the same Zeal that the Priest kills a Sacrifice? that go to act their Villanies with Devotion, and go to their own Execution as to Martyrdom?

'Twere easie for me to deduce the practise of this Power from the best Magistrates in the best times, if that were my businesse; who had onely this temptation to say thus much, that I might not seem to clash with the Magistrates Power of coercion in Religious causes when I did affirm, [ B] that to destroy mens Lives or other temporal Rights on this ac∣count meerly because they are Apostates, Schismaticks, or other∣wise reject the true Religion, or Christ himself, is inconsistent with the temper of the Gospel.

If you would discover what the temper of the Gospel is, you may see it in its Prophecy and Picture in the Prophet Isay, a 1.13 The Wolf shall dwell with the Lamb, and the Leopard shall lye down with the Kid, the sucking Child shall play on the hole of the Asp, and the weaned Child shall put his hand on the Cockatrice den, and the Serpent shall eat the dust. Whatever [ C] mischief these have in themselves, there's nothing of devour∣ing, or of hurt to one another in this state; 'tis like Para∣dise restor'd, the prospect of the Garden of the Lord. Ra∣ther whereas there these Creatures onely met, here they lye down and dwell together: And the Aspe and Serpent that could poyson Paradise it self, have now no venomous tooth to bite, no not the heel, nor spightful tongue to hiss.

But to speak out of figure, the Gospel in it self requires not the Life of any for transgression against its self, it calls all into it, and waits their coming; those that sin against it, it [ D] useth methods to reform, hath its Spiritual Penalties indeed, whereby it would inflict amendment and Salvation on offen∣dors: But because final impenitence and unbelief are the onely breaches of the Covenant of this Religion, therefore it does wait till life and possibilities of Repentance are run out: and then its Punishments indeed come home with in∣terest, but not till then. The Law 'tis true was of another temper, it required the life of an Apostate to Idolatry, whe∣ther twe••e a single person, or a City, 13. Deut. To the Jew that was a b 1.14 Child, as S. Paul sayes, and so not to be kept in awe by threats of future abdication, things beyond the [ E] prospect of his care, but must have present punishments the Rod still in his eye; and was a refractory Child that seem'd to have the Amorite and Hivite derived into him, a tincture

of Idolatry in his Constitution, that was as ready to run back [ A] into the superstitions as the Land of AEgypt, as eager for their Deities as their Onyons, and had the same appetite to the Calf and to the fleshpots, to make the one a God the other a Meale; to such a People Death, that was the onely pro∣bable restraint, was put into the Law by God who was him∣self Supreme Magistrate in that Theocraty, against whom 'twas exact Rebellion and Treason to take another God, and there∣fore was by him punisht with Death. But the Spirit whom Christ sends breaths no such threats, for he can come on no Designs but such as Christ can joyn in, but saith Christ, I came [ B] not to destroy mens lives.

Secondly, The temper of the Gospel is discovered in its Precepts. I shall name but one, Mat. 5. 43, 44. Ye have heard that it hath been said, Thou shalt love thy Neighbour and hate thine Enemy: But I say unto you love your Enemies, &c. Where if Enemy did not mean the man whom private quar∣rell had made such, and Him it could not mean, it being said to them that they must love that Enemy, Exod. 23. 4, 5. But, as the Jews neighbour was every one of his Religion, and he liv'd neer him that lived in the same Covenant with him, [ C] so enemy being oppos'd to that, must signifie one not of his Re∣ligion; an Alien, an Idolater, with any of which they were indeed to have no exercise of love or friendship, no com∣merce; and to some Enemies, the Canaanites, no mercy, but they were to hate them to destruction, Deut. 7. If so, then our Saviours addition here, But I say unto you love your Enemies, does say that we must love even these; the Christian hath no Canaanites, but the most profligated adversaries of his Religion he must love, and pray for them although they persecute him: (Which makes appear it does at least include [ D] Enemies of Religion, for Persecutions seldome were on any other ground, and Religion which should have nothing else but Heaven in it, as if it had the malice and the Flames of Hell, breaths nothing else but Fire and Faggot to all those that differ in it.) But whether it be an addition and mean thus or no, since it is sure that both they and we are bound to love the Neighbour, and Christ hath prov'd, Luc. 10. that the Samaritane, he whom our two Disciples would consume, that Schismatick and rejecter of Christ is yet a Neighbour, therefore him also we must love and pray for. Now 'tis a strange way of affection to destroy them, to love them thus [ E] to the death, to get admission to their hearts with a Swords poynt, to pray for them by calling for Fire down from Heaven to consume them. S. Greg. Nazian▪ calls the founder of that

Faction that began this practise in the Church, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [ A] and if so, we know well of what Spirit he is that does call for fire to devour those that differ from him in Religion; 'tis sure one of this Legion, or it rather is the leader of them, that did dwell in Tombs, and does in flames, things which he loves so to inflict; one that was the first Rebell too, which leads me to my second observation: That

Secondly, To attempt upon, or against the Prince on the ac∣count of Christ, or of Religion, is most inconsistent with the Spirit of the Gospel. For it was the Spirit of Elias who de∣stroyed those whom the Magistrate did send, that Christ [ B] opposes here the Spirit of the Gospel to, in this severe re∣buke, ye know not what manner of Spirit ye are of.

The other warm Apostle meets a greater check in the like case, S. Peter's zeal that they say made him chief of the A∣postles, as it made him promptest to confesse the Lord, so it did heat him to be readiest to defend him; as fiery to use his Sword as his Tongue for his Master: But his Master will not let a Sword be drawn in his own cause, a 1.15 put up again thy Sword into his place: The God of our Religion will not be defended from Treason, and from Murder by the wound∣ing [ C] of another, nor will his Religion suffer a Sword out of the sheath against the Power of the Magistrate, no not in behalf of Christ himself; but goes beyond its proper bounds to threa∣ten things that are not Gospel punishments, even excision in this life, to them that do attempt it, b 1.16 They that take the Sword, shall perish with the Sword. Here the Gospel becomes Law, and turns zealot for the Magistrate though persecuting Christ himself. Our Saviour does not think it sharp enough to tell S. Peter that he did not know what Spirit he was of, for when this Disciple would have kept these suffer∣ings from his Master onely by his counsel, he replyes to him, [ D] c 1.17 get thee behind me Satan: He was then of that manner of Spirit; therefore now that he does so much worse, when he attempts to keep them from him with a Sword, and drawn against the Power, as if Christ did not know how to word what Spirit such attempts did favour of, he does not check and rebuke now, but threaten and denounce. And 'tis obvious to observe, that this same Peter who would needs be fighting for his Master, in few hours with most cursed im∣precations d 1.18 forswears him: And so irregular illegal vio∣lences [ E] for Religion usually flame out into direct opposition to that they are so zealous for; fly in the face of that Re∣ligion they pretend to strive for; to let us see they do not rise from Divine Zeal, and from true Piety, but from Hypo∣crisie,

Ambition, Revenge, or Interest; and that warm shine [ A] that kindles there pretended Angels of Light, is but a flash of Hell, a glory about a fiend. Therefore afterwards none was more forward than S. Peter was to presse submission to the Magistrate, though most unjustly persecuting for Religion; talks of no Fire but the fiery trial then, in Epist. 1. Cap. 4. a 1.19 and b 1.20 If ye suffer for the Name of Christ the Spirit of glory and of God resteth upon you, he knows what manner of Spirit such are of: When they are in the place of Dragons, then the Holy Ghost and God is with them; when the darknesse of the shadow of death is on their Souls, even then the Spirit of glory [ B] resteth on them. Accordingly the after-Fathers urge the same not onely towards Heathen Emperours, but relapst He∣reticks and Apostates: As c 1.21 Julian, and d 1.22 Constantius, e 1.23 Va∣lens, f 1.24 Valentinian; and upon the same account g 1.25 S. Ambrose sayes, Spiritus Sanctus id locutus est in vobis, Rogamus, Auguste, non Pugnamus: The Holy Spirit spake these words in you, we beg O Valentinian, we oppose not. And h 1.26 S. Greg. Nazianzen sayes, to do so was the Christian Law most excellently ordained by the Spirit of God, who knew best to temper his Law with the mixture of what is profitable to us, and honest in it self. They [ C] knew what manner of Spirit that of Christianity was: It does assume no power to inflict it self: 'Tis not commissi∣on'd to plant it self with violence, or destroy those that re∣fuse or oppose it. It wages War indeed with vices, not with men: And in the Camp of our Religion as once in Israel, i 1.27 there is no Sword found but with Saul and Jonathan his Son, on∣ly the Princes Sword. Our Spirit is the Dove, no Bird of prey that, nor indeed of gall or passion: If Christian Religion be to be writ in Blood, 'tis in that of its own confessors on∣ly; if mens false Opinions make no parties nor mischiess in the State, we are not to make them Martyrs to their false [ D] opinions; and if they be not so happy as to be Orthodox send them down to Hell directly; tear out one anothers Souls to tear out that which we think an error. Sure they must not root out smutted Corn that must not root out Poppy; we may let that which is a little blasted grow, if we must let the k 1.28 Tares and Darnel grow. The Souldiers would not cruci∣fie Christ's Coat, nor make a rent there where they could find no l 1.29 seame: But now men strive so for the Coat, that they do rent his Flesh to catch it, and to gain an inclosure of [ E] the name of Christians tear all other members from the Body of Christ; care not to sacrifice a Nation to a supposed Error; will attempt to purge away what they call drosse in a Fur∣nace of consuming flame: The Christian Spirit's fiery tongues

must kindle no such heats, but his effusions call'd Rivers, [ A] came to quench such fires: Effusions that were mistaken for new wine indeed, but never lookt like Blood. Nor are they that retain to this Spirit, those that have him call'd down on them in their Consecration, impowered for such uses. When Christ sent his Disciples to convert the World, a 1.30 Behold saith he, I send you forth as Lambs among Wolves: And sure that does not sound like giving a Commission to tear and worry those that would not come into the Flock: The Sheep were not by that impowered to devour the Wolves. Our Lords directions to his Apostles when a City [ B] would not receive their Doctrine was b 1.31 shake off the dust of your feet; let nothing of theirs cleave to you, have no more to do with them; cast off the very dust that setled on your Sandals as you past their Streets. And surely then we must be far from animating to give ruine to, and seize the Sword, the Scepter, and the Thrones of Kings, if they refuse to re∣ceive Christ or his Kingdom, or his Reformation, or his Vicar. If I must not have the dust of any such upon my feet, I must not have their Land in my possession, their Crowns on my head, their Wealth in my Coffers, their Blood upon my [ C] hands, nor their Souls upon my Sword. It will be ill ap∣pearing so when we come to give an account how we have executed our Commission; and shall be askt, did I send you to inflict the Crosse, or preach it? to save mens Souls or to destroy their lives, yea and Souls too? And when in those Myriads of Souls that have perisht in the desolations which such occasions have wrought their Blood shall cry from un∣der the Altar, as being sacrific'd to that duty and Religion which was the utmost that they understood (it so be that there were no Treason to discolour it) and they that did inflict all this appear but Christian Dioclesians, and stand at [ D] that sad day in the train of the Persecutions, on the same hand: O then those Fires which these Boutefeus cal∣led for and kindled shall blaze out into everlasting burn∣ings!

And now it may seem strange that they who most of all pretend the Spirit of Christ, are yet of the most distant temper in the world from that of Gospel; alwayes endea∣vouring to do that which our Saviour here checks his Disci∣ples for proposing, and did threaten Peter for attempting. [ E] There are among ourselves that seem to live by Inspiration, that look and speak as in the frame of the Gospel, as if every motion were impulse from Heaven: and yet as if Christ had fulfilled his promise to them without metaphor, baptized

them with the Holy Ghost and fire, only that they might kindle [ A] fire, and the unction of the Spirit did but add oyl to those flames; as if the cloven Tongues of fire in which the Spirit did descend, were made to be the Emblems of Division, and to call for fire; these mens life, their garb, their very piety is faction; they pray, rebell, and murder, and all by the Spi∣rit. 'Tis true indeed they plead now what we seem to say, that they should not be persecuted for not being satisfied in their Conscience; so they mince their breaking of the Laws for which they suffer. But do these know themselves what manner of Spirit they are of? or are we bound not to re∣member [ B] when they had the Power how they persecuted all that would not do at once against their King, their Consci∣ence, and the Law? And we do thus far know what Spirit they are of, that if they have not yet repented of all that, then it is plain if they can get an opportunity they will do it all again, nay they must by their Spirit think themselves ob∣liged to do it.

But these are not all: those that above all the World pre∣tend to the Infallible assistance of the Spirit, our Church is bold in her offices of this day to say, a 1.32 do turn Religion into [ C] Rebellion; she said it more severely heretofore, and the at∣tempts of this day warrant the saying, when not like our Disciples that would call for fire from Heaven on the Village that rejected Christ, these will raise up fire from Hell to con∣sume their own Prince and his Progeny, the whole line of Roy∣alty, the Church and Nation also in their representative; and all this onely for refusing him that calls himself Christ's Vicar. There are, I must confesse, among them that renounce the practice, and say 'twas the devise only of some few desperate b 1.33 male contents, wicked Catholiques, and design'd by the Devil: And [ D] they will allow their Father Garnett to have had no other guilt, but that he did not discover it having received it in Confession. And this gives me occasion to propose a story to your patience and conjectures.

Not long before the time of this attempt, a Priest of the Society of Jesus in a Book he publisht, does propose this case of Conscience, Whether a Priest may make use of what he hath learnt in Confession to ave••t great impendent mischiefs to the Government? as for Example, c 1.34 One confesses that himself or some other had laid Gun powder, and other things under such [ E] an House, and if they be not taken thence the House will be burnt, the Prince must perish, all that passe throughout the City will be either certainly destroy'd or in great peril; and resolves it thus, 'Tis d 1.35 the most probable and safe opinion, and the more suitable

to Religion, and to that reverence which is due to the Sacra∣ment [ A] of Confession, that it is not lawful to make use of this his knowledge to that end. That his Holiness Clement the 8. had just before by a Bull sent to the Superiours of the Regulars command∣ed most studiously to beware they make not use of any thing which they come to know by Confession to the benefit of the secular Go∣vernment. He adds, that in cases of Confession the Priest must not reveal though death be threatned to him, but may say he knows it not, nor ever heard it, a 1.36 quia rever à non scit nec an∣divit ut homo, seu pars reipub. Tea he may swear all this if he but mentally reserve, so as to tell you. 'Tis Del Rio in 6th. Book [ B] of his Mag. dis. 1. Cap. Sec. 2. It seems 'tis safer to break all the obligations to Allegiance and to truth, his duty and his oaths, the Princes and Gods bonds, than the Seal of Con∣fession.

But I did not mention this to let you see the kindness these men have to Princes and their Government: I shall a∣void producing any the opinions of b 1.37 particular persons how∣soever horrid in my arguments this day; but I onely ask whether it be not very probable this instance was the thing to be attempted on this day? Whether the resolution was [ C] not publisht, the Pope's Bull if not made yet produc't at least to caution any Priest that should receive it in Confessi∣on, and should be so honest as to abhor the Fact, yet from betraying it and hindring the Execution of it. If it were the case, this was not then any rash attempt of some few de∣sperate malecontents; but a long contrivance and of many heads, and its taking, its effect was the great care of their Church.

Well they are even with us yet, and lay as horrid Projects to the charge of Protestants. Among our other Controversies [ D] this is one, whether are the worse Subjects? bloody sayings are produc't from Authours on both sides; yea there is the Image of both Churches, Babel and Jerusalem, drawn by a Ca∣tholique Pen, and then you may be sure all Babell's divisions and confusions make the draught of ours, and are said to be the issue of the Protestant Doctrines: Whereas such things though countenanc't by some particular Authours of their Church, were never own'd by any publique Act, or Doctrine of a general Councel to which they provoke us. I must needs confesse our Calendar can shew a thirtieth of January, as well [ E] as a fifth of November. There are indeed that say, the Ro∣manists hatcht that dayes guilt, and c 1.38 challenge any man to call them to account for saying so. But whether so or not; which Churches Doctrines such things are more suited

to, I will now put to tryal, that we may know what Spirit each is of: And I will try it by the publique Acts and most [ A] establisht Doctrines of the Churches, and here undertake to shew the Church of England most expresly does declare against all practises against the Prince for the cause of Religion. But the Romish in those acts wherein she hath most reason to expect infallibility of Spirit, also in the publique Acts of the Church representative, in General Counsels does abett the doing them, not onely for Religion, but for the cause of Holy Church.

First, If the Church of Rome have reason to expect infal∣lible assistance of the Spirit in any case, it is as much in a 1.39 Ca∣nonizing of a Saint as in any other, it being as unhappy to [ B] determine a false Object for Religious Worship to their Church as a false Article of Faith; there is as much need that there should be an infallible proposal of the one as other; for when she does Decree by the Authority of the Omnipo∣tent God such a one is a Saint, receiv'd in Glory, and so renders him the object of their Worship, if he should chance to be a Reprobate; to cause the People to fall prostrate to the Shrine of one that's damn'd, and call his flames to warm Gods Altar and the Votaries breast, to make the whole Church worship one that is in Hell, is lyable to greater ag∣gravations [ C] of impiety than an erroneous opinion in very ma∣ny of their points of Faith can be.

But it is known their Church hath Canoniz'd one of this Nation, b 1.40 Becket, who though he was indeed illegally and barbarously Murthered, yet 'tis not the Suffering, but the Cause that makes the Martyr, now he did not fall a Sacrifice for his Religion, but was slain because he did disturb the State by c 1.41 suspending all the Bishops that upheld the Kings just cause against him, so that neither King nor State could live in peace for him; for d 1.42 opposing also those Lawes which [ D] himself had sworn to, Lawes that were not onely truly So∣veraign Rights, but are maintain'd even unto this day as Priviledges by the Gallican Church, and they not branded for so doing: In a word, he was slain for those actions which his e 1.43 own Bishops condemned him for, as a perjur'd man and a Traitour: And for persisting in them to the death he was f 1.44 Sainted.

Now whatever the estate of this man be in the next [ A] World, (I meddle not with that;) Yet for disobedience and Rebellion to place one in Heaven, whence for those things Lucifer did fall; does seem to shew what Spirit they are of that Canonize such Saints: For the Church to pray to Christ that a 1.45 by the wounds of this Saint he would remit their sins, does expresse what rate their Church does set upon the merits of resisting Princes, and disturbing States in the behalf of Holy Church: When such actions make men fit to be joynt purchasers with Christ in the Redemption of the World. But when the French b 1.46 Histories say 'twas [ B] disputed long after in Paris whether he were Damn'd or Sav'd, that the Church in her publique Offices should pray c 1.47 to go thither where he is gone to have his Society; though it ex∣presse their most infallible assurance of the condition of those men, who for their sakes resist the Secular Powers, yet O my Soul! enter not thou into their counsels in this world, neither say a Confederacy to whom they say a Confederacy: Much lesse pray to be in their Society, who by resisting d 1.48 S. Paul sayes, do receive unto themselves Damnation.

Secondly, It is notorious that in their first General Coun∣sel [ C] at Lyons, Anno 1245. the Emperour Frederick the second, by the e 1.49 Sentence of the Pope and the f 1.50 whole Councel after long deliberation and producing several Arguments which they say are not sleight, but effectual to prove the suspicion of g 1.51 Heresie, is h 1.52 depriv'd of his Empire all his Subjects are absol∣v'd from their oath of Allegiance, and by Apostolical Authority for∣bidden to obey him: Therefore that such things may be done in the cases of Religion hath the Authority of a General Council, 'twas that Councel that Decreed i 1.53 Red Hats to Cardinals: Hats red it seems not onely with the Royal [ D] Purple, but with the Blood of Kings and of Royalty it self.

Thirdly, I should have urg'd the well known Canon of the [ A] General Councel of a 1.54 Lateran, (the greatest their Church ever boasted of) which sayes, b 1.55 That if the temporal Lord shall neg∣lect to purge his Territories from such as the Church there declares Hereticks, he shall be Excommunicated by the Metropolitan, & if he do not mend within a year complained of to the Pope, c 1.56 that so he may declare his Subjects absolv'd from their Allegiance, & ex∣pose his Lands to be seiz'd by Catholicks; who shall exterminate the Hereticks, saving the right of the chief Lord: d 1.57 Provided he give no impediment to this. But the same law shall be observed to those that have no chief Lords; that is, who are themselves Supreme. [ B]

This I should urge, but that some say that penal Statutes, which are leges odiosae, tantum disponunt, quantum loquuntur: Therefore this Canon since it does not name Kings, it does not they say concern them, although 'tis plain it do suffi∣ciently enough. But that there may be therefore no evasion,

Fourthly, In the General Councel of Constance, that part of it I mean that is approv'd by their whole e 1.58 Church. The f 1.59 Pope and Councel joyn together in commanding all Arch-Bishops, Bishops, and Inquisitors to pronounce all such Ex∣communicate as are declared Hereticks in such and such Ar∣ticles [ C] (and that of g 1.60 Transubstantiation, h 1.61 half-Communion, and the i 1.62 Pope's Supremacy are among them) or that favour or defend them, or that Communicate with them in pub∣lique or in k 1.63 private, whether in sacred offices or otherwise; ••tiamsi l 1.64 Patriarchali, Archiepiscopali, Episcopali, Regali, Regi∣nali Ducali, aut aliâ quâvis Ecclesiasticâ, aut mundanâ prae∣••u••geant dignitate: And Commands them also to m 1.65 proceed to Interdicts, and deprivation of Dignities, and Goods, and whatso∣ev••r other Penalties, vias & modos. Thus that Councel though it took away the Peoples right to the Blood of Christ, denying them the Cup in the Sacramc••t, gave them in exchange [ D] the Blood of th••ir own Kings, making them a right to that.

And that they extend the force of these Canons to the most absolute Princes, even to him that pleads exemption most, to the King of France is plain, because when Sixtus

the fifth thundred out his Bulls against the then King of [ A] Navarre afterwards King Henry the fourth of France, and the Prince of Conde, depriving them not onely of their Lands and Dignities, but their Succession also to the Crown of France, absolving their Subjects from their Oaths, forbid∣ding them to obey them, he declared he did it to them as to relapsed Hereticks, favourers and defenders of them, and as such fal'n under the Censures of the a 1.66 Canons of the Church. Now there are no other Canons that do take in Kings but these which can touch him, for that of b 1.67 Boniface the eighth which sayes the Pope hath power to judge all temporal pow∣ers, [ B] is declared not to extend to France. Cap. mer••it. de pri∣viledg. in extravag communibus.

Thus by the publique Acts of their Church, and by the Canons of their General Councels we have found in causes of Reli∣gion Deprivation of Princes, Wars and Bloodshed, and the other confequent Miseries are establisht; Rebellion encoura∣ged by a Law: And if c 1.68 Rebellion he as the sin of Witchcrast then we know what manner of Spirit they are of that do en∣courage it; sure witches have no spirit but the Devil for familiar.

But the Church of England on the other side, in her pub∣lique [ C] Doctrine set down in the Book of Homilies, establisht in the 39. Articles of her Religion, says in expresse words that it is not lawful for Inferiours and Subjects in any case to resist and stand against the Superiour Powers: that we must indeed believe undoubtedly that we may not obey Kings, Magistrates, or any other, if they would command us to do any thing contrary to Gods Commands. In such a case we ought to say with the Apostle we must rather obey God than Man. But nevertheless in that case we may not in any wise withstand violently, or rebell against Rulers, or make any Insurrection, Sedition, or Tumults, either by force of Arms or otherwise, against the Annoynted of the [ D] Lord, or any of his Officers, 1 Book of Hom. 2 part of Serm. of Obed. Not for Reformation of Religion; for what a Religion 'tis that such men by such means would restore, may easily be judg∣ed, even as good a Religion surely as Rebells be good men, and o∣bedient Subjects, 2 Book of Hom. 4. part of the Serm. against wil ful rebellion. The very same thing is defined in the first of the Constitutions and Canons Ecclesiastical of the year 1640. for Subjects to bear Arms against their King, offensive, or defensive, upon any pretence whatever, is at least to resist the Powers which are ord••in'd of God: and though they do not invade but only resist, [ E] S. Paul tells them plainly, he that resists receives unto himself dam∣nation. This was the Doctrine of the Church in those her Con∣stitutions; & although there was no Parl. then sitting to enact

these Canons into Lawes, yet since that time the Law of [ A] England is declar'd to say the same; and we obliged by it to acknowledge, a 1.69 that it is not Lawful upon any pretence whatsoever, to take up Arms against the King, by this Parlia∣ment, whose memory shall be for ever blessed.

And now it is not hard to know what manner of Spirit our Church is of, even that Spirit that anoynts the Lords Anoynted, that is, which Commissions them, Gods Spirit, as we find it phras'd in Scripture: And 'tis obvious to each eye that there is much more resemblance betwixt present Rome, and the Image of Babylon, as S. John hath drawn it in [ B] the Revelations, than there is of Babel and the Church of England, as to those Confusions which seditious Doctrines make, as the Romanists pourtrai'd her.

But far be it from me to conclude hence that all of their Communion do allow their Doctrines: Though they stand on the same bottom that their Faith of half Communion, and Transubstantiation do; even Acts of the same Counsels, yet I doubt not multitudes of loyal Souls of this our Nation do abhorr the Tenents, by what Rule of theirs I know not I confesse. Nor shall I enquire what Security a Prince can have [ C] of the Allegiance of those, who by the most infallible Rules of their Religion can be loyal onely on Condition, by the leave of those who are his Enemies, on whose will and pow∣er all their Oaths and duty are depending. If the most essen∣tial interest of Princes will not move them to consider this, sure I am I shall not undertake it: But I shall take the con∣fidence out of the premises to infer, that no Religion in the World does more provide for the security of Kings, than the Christian as it is profest in our Church does. And when we see the Interest of the Crown and Church were twisted by God in the preservations of this day, nor could be separa∣ted [ D] in the late dismal Confusions, but died and reviv'd to∣gether in the resurrection, they that hate the execrable mis∣chiefs of those times, or love the Crown, or do not come to mock God when they come to give him thanks for his great glorys of this day, cannot choose but have good will for our Sion, cannot have an unconcernedness for this Religion, a cold indifference to it or any other; which where-ere it is, alas I fear betrayes too openly indifference and unconcerned∣nesse for Religion it self. For if I should appeal to our most Sceptick Statists, and not beg one Principle of a Religion, [ E] but take their own: Religion was contriv'd, they say, by pretending to engage a Gòd to uphold his Vicegerent, and by putting after, everlasting punishments before mens fears, (for

they saw present ones restrained not Treason) was contriv'd [ A] I say, to uphold States: Then that must be the best with them that best upholds, and then I have evinc't the Christian is se∣cure, as 'tis profest by our Church. But then shame to those who to gratifie their lusts meerly, labour to perswade them∣selves and others there is no such thing in earnest as a Resur∣rection to punishments: who by publique raillery in sacred things, and turning all to merriment, endeavour to take off the sense of all Religion, and have done it in great measure; and so thrown down the best Basis on which Government subsists: which they themselves confess was necessary to be [ B] fram'd on purpose for it. For if there be no after fears, he that is stronger than to need to fear the present may rebell, kill Kings.

These Atheists are Fanaticks, I am sure in Politicks; more trayterous than our mad Enthusiasts, or than the Canons of the Popish Councels: To these Sadduces in Christianity we may say ye know not what spirit ye are of, who know not a 1.70 whether there be any Spirit. But it is indeed because they are all flesh themselves: But then if the works of the flesh be b 1.71 manifest, adultery, fornication, seditions, heresies, murders, [ C] drunkenness, &c. we know what manner of Spirit they are of; even the spirit that did enter into the Swine, the Legion indeed of Spirits, one Spirit is not Devil enough to animate the flesh into so many of those works. But the fruits of the Spirit that Gospel Spirit which we Christians are of, are love, peace, long∣suffering, gentleness goodness, faith, meekness, temperance, joy * 1.72 in the Holy Ghost; and they that do bring forth such fruits are baptised indeed with the Holy Ghost; and if with fire, fire that came down from Heaven too, 'twas onely to consume their drosse that they may be pure mettal, fit as for the King's Inscri∣ption, meek Christians, good Subjects, so for Gods Image to be [ D] stampt upon, that is, renewed in Kighteousnesse and true Holy∣nesse. Fire this that will sublime our very flesh into spiritual body, that we may begin here that incorruptible which our corruptible must put on, when our vile Bodies shall be made like to the glorious Body of our Saviour: To which state that Spirit which rais'd up Jesus from the dead bring us, by quick∣ning our mortal Bodies.

To whom, &c. [ E]

Notes

• a 1.1

  Joh. 4. 20. Gen. 12. 6. 7. and 33. 18. compar'd with Dout. 11. 29, 30. and Judg. 9. 6, 7.
• b 1.2

  Deut. 11. 29.
• c 1.3

  Ps. 137. 3.
• d 1.4

  Josh. 4.
• e 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Fpiphan. de Samarit. & Scaliger sayes Audeam dice∣re eos adeo ab omni Idolol••∣tria abhorrere, ••t in hác parte Judaeos ipsos superare. vide. Anth. de Emen. Tem. l. 7. p. 662.
• f 1.6

  Joseph An. l. 11. c. 8.
• g 1.7

  Jos. l. 2. contra Ap. p. 1063. Edit. G. L.
• h 1.8

  Joh. 8. 48.
• i 1.9

  Joh. 4. 22.
• a 1.10

  2 King. 1. 9, 10, 11, 12.
• b 1.11

  Rom. 8. 15.
• a 1.12

  Luc. 12. 14. Joh. 18. 36.
• a 1.13

  Isai. 11. 6, 7. &c. & 65. 25.
• b 1.14

  Gal. 4. 1. 3.
• a 1.15

  Mat. 26. 52.
• b 1.16

  Ibid.
• c 1.17

  Mat. 16. 23.
• d 1.18

  Mat. 26. 74.
• a 1.19

  v. 12.
• b 1.20

  v. 14.
• c 1.21

  Vid. S. Aug. in Psal. 124.
• d 1.22

  Vid. Athan. Apol. ad Con∣stant. & Ho. Epist. ad Con∣stant. in A∣than. Ep. ad sol. vitam a∣gentes. Tom 1. p. 838. Edit. Paris. 1627.
• e 1.23

  vid. Greg. Naz. Orat. 20am. Tom. 1. p. 350. Edit. Par. 1630.
• f 1.24

  vid. Ambr. provariis Acti∣onibus Conci∣on. 1. p. 97. Tom. 5. Edit. Paris. 1632.
• g 1.25

  l. 2. Ep. 14. p. 206. Tom. 5.
• h 1.26

  p. 270. Tom. 1.
• i 1.27

  1 Sam. 13. 22
• k 1.28

  Mat. 13. 29.
• l 1.29

  Joh. 19. 14.
• a 1.30

  Luc. 10. 3.
• b 1.31

  Mat. 10. 14. Luc. 10. 11.
• a 1.32

  So the Car∣dinals, Arch-Bishops, Bishops, and the Whole Clergy of France in their general Assembly, in the censure of a Jesuit's Book stil'd Admo∣nitio ad Re∣gem, publisht at Paris 13. Decem. 1625, say of them that for Reli∣giou's sake re∣bell against their Princes, fidem in fa∣ctionem con∣vertunt. Al∣fonso de vargas relatio de Stra∣tagem. Jesui∣tarum c. 55.
• b 1.33

  Jerusalem & Babel or the Image of both Churches, p. 499.
• c 1.34

  v. g. confi∣tetur malefi∣cus se posuisse pulverem, vel quid aliud sub tali limi∣ne & nisi tol∣latur domum comburendā, Principem inte riturum, quotquot ur∣bem ingredi∣entur, egredi∣enturque in magnam per∣niciem, aut periculum venturos.
• d 1.35

  Probabili∣or & tutior, & magis con∣sentanea Re∣ligioni, ac re∣verentiae huic Sacra∣mento to debi∣tae, &c.
• a 1.36

  Because in∣deed he does not know, nor ever heard it as a man, or as a part of the common-wealth, or subject of the Government.
• b 1.37

  Tea and par∣ticular provin∣cial Councels, though Bellar∣mine names many for my turn. Conc. Rom. 1. & 2um. (which was justified also they say in Com. Tribur. Quint. Ost••ens. Claramont Rom. 7. & 10.) 〈◊〉〈◊〉 Rom 3. 〈◊〉〈◊〉 Rhem••••s. Cla∣ramont. And he names more Popes.
• c 1.38

  See Dr. Dr Moulin's an∣swer to Phila∣nax Anglicus p. 59.
• a 1.39

  Accordingly the School-men do account it de fide that the Pope can∣not erre in this.
• b 1.40

  S. Thomas the Martyr.
• c 1.41

  See Daniel's Hist. of Engl. in the life of Hen. 2. Anno 1170. p. 94. Edit. London. Ann. 1634.
• d 1.42

  Idem. Anno 1164. p. 85.
• e 1.43

  Idem. p. 86.
• f 1.44

  Nor are the Jesuites lesse favourable to Fa. Garnett who was Executed for this treasonable Powder-plot. For Mr. de St. Amour in his Journal Part. 2. c. 11. sayes, that among other Prints of the Pourtraitures of such as were cano∣nisés [ E] come ayant repandu leur sang pour la Religion Chrestienne, Canonized as having shed their blood for the christian Religion, one was thus. Pater Henricus Garnetus Anglus Londini pro fide Catholicâ suspensus & sectus. 3 Maii 1606. Adding that those Prints are made avec permis∣sion des Superieurs.
• a 1.45

  Christs Jesu per Thomas vul∣nera quae nos ligan•• relax•• scelera. Jesu 〈◊〉〈◊〉 per Thoma merita nostra nobis •…•…itte debit•• Per∣tisor. seu ••••••∣viar. all us•••• Eccles. S••∣ram.
• b 1.46

  See Daniel's Hist. Anno 1172. p. 99.
• c 1.47

  Fac was Christ•• s••••••∣der•• que Tho∣mas a ••••••••••it, H••nc p••••••∣camur Asse∣qua••••••r at Thoma conser∣ti••••. Missul. ad us. Eccles. Sur.
• d 1.48

  Rom 13. 2.
• e 1.49

  Habetor ••••••∣te••••ia. Concil. Tom. 28. p. 424. Edit. Reg. Par. An. 1644.
• f 1.50

  Cum fratri∣bus ••ostris & sacre co••c•••••• deliber 〈◊〉〈◊〉 habit•• dil••••••••∣il. p. 431. Constanter igi•••• & ••••••rrimè in ple••s & jo•••• plenissi•••••• Concili•• Imperat•••• Pred. quasi 〈◊〉〈◊〉 Ecclesi•• 〈◊〉〈◊〉 & Re•••••••••• à •• ••••ude part••s ••••habit. a••tibus. p. 457. Dominus Papa Se••te••t••••m Excom∣mu••icati••••ls 〈◊〉〈◊〉 pl•••••• Concili•• 〈◊◊◊〉〈◊◊◊〉 audicutium st••p••re & horrere terribili fulgu••••••••. it. p. 462. Domin••s Papa & Pr••••••ti affid••••••••s Concil•• 〈◊〉〈◊〉 ••••co••sis in dictum Imperat••r••••—terribi∣lit••••—〈◊〉〈◊〉. p. 463. Pr••lati•••••••• cand••las s••••s acce••sas incli•••••••••• & extinxer•••••• ex∣commuit•••••••••• Imperat••••••m dep••••••••tes. Mutt. Par.
• g 1.51

  Nonne igit••r ••••t 〈◊〉〈◊〉 levis sed ef∣fi•••••••• su•••• argu•••••••••• de s••spici•••••• N••r••sis contra eum Co••••••••m. 28 p. 431.
• h 1.52

  O•••••• 〈◊〉〈◊〉 & dignit••••••—sente••••i••••d•• privamus; 〈◊〉〈◊〉 qui ei jura•••••••• fid••••••••tis te••••••t••r a••••ricti à 〈◊◊〉〈◊◊〉 perpet•••• absolventes: A••••••••••itatt Apost••lic•• inhibond••, &c. Ibid. p. 431.
• i 1.53

  Po••••••. Ration••r. ••••mper••m. l. 9. c. 1. parte prima p. 457. Edit. Par. [ E] Ann••. 1652.
• a 1.54

  Celebrated in the year of our Lord 1215. in which 412 Bi∣shops &c.
• b 1.55

  Can. 3. Con. Tom. 28. p. 161.
• c 1.56

  Ut ex tunc ipse vasallos ab ejus fideli∣tate denunciat absolutos, & terram &c. Ib.
• d 1.57

  Modo super boc ipse nullum pr••stet obsta∣culum, nec ali∣quod impedi∣mentum oppo∣nat, e'dem ni∣hilominus lege servatâ circa eos qui non ha∣bent Dominos temporales. Ca••. eodem.
• e 1.58

  after Mar∣tin V. was made. Pope.
• f 1.59

  Sacro appro∣bante Concil. Constant. per Apostolica scripta com∣mittimus & mandamus. Conc. Tom. 29. p. 613.
• g 1.60

  p. 617. 626.
• h 1.61

  p. 626.
• i 1.62

  p. 626.
• k 1.63

  p. 628.
• l 1.64

  T••ough they be Patriarchs, Archbishops, Bi∣shops, Kings, or Queens, or Dukes, &c.
• m 1.65

  Per excommunicationis suspensionis & interdicti••ec non privati∣onis dignitatum persona••uum—& etiam b••norum at dignitatum sacularium—& per alias paenas, vias & mcdos. p. 629. The same Mandate also does in p. 614. enjoy•• them to require the Emperours, Kings, Dukes, &c. to expell those Hereticks from their Dominions; see. te••••r•••••• Later an. Concilii q••od incipis sicus ait. Namely cap. 27. of the general Councel of Lateran under Alex. 3. which Ca••on threatens thus. Relax∣atos se ••overint â debito fidel••tatis & hominii ac totius obsequii—quicunque illis aliquo pacto tementur an∣nexi. Conc. Tom. 27. p. 461. Also in the 17 Sess. of the Counc. of Con••ance under John 21. Conc. Tom. 29. p. 458. The Councel does define expresly Excommunication and deprivation to Kings also. Hac sacrosan∣cta Constant Synodus Ecclesiam Catholica•••• representa••s in sp••rit•• sancto legitime congregata, statmit, definit. & ordinatu quod quic••n{que} cujuscun{que} status ac conditionis existat etiamsi Regalis Cardinalatus &c.—Sen∣tentiam excommunication is austoritate hujus S. Concilii general ipso facto incurrat—& ulterius omni honore [ E] & dignitate sit ipso facto privat••s.
• a 1.66

  Les decla∣rant heretiques relaps, chefs, fa••tours & pro∣tecteurs de l' heresie come tels tombes da••s les censures & les pei••es y portées par les loix & les Canons, privez e••x & le••r de∣scendans des tontes terres & dignités, in∣capables de suc∣ceder à quel∣que Princi∣pa••té que se seit, speciale∣ment an Roy∣anme de France. Absout leurs Subjects d•• serment de fidelité & leur defend de leur obeir. Hist••ire du Roy. H. le Grand. par l' Evesque de Rhode••. ad annum. 1585. p. 68. & v. p. 71 Edit Amst. anno 1661.
• b 1.67

  Cap. ••••am sanctam. de Major & obe∣dientia 〈◊〉〈◊〉 ex∣tra. Com.
• c 1.68

  1 Sam. 15. 23.
• a 1.69

  Subscription to the Act for Uniformity 14 Car. 2.
• a 1.70

  Acts 23. 8.
• b 1.71

  Gal. 5. 19, 20, 21.
• * 1.72

  ••. 22, 23.