A dissvvasive from popery to the people of Ireland By Jeremy Lord Bishop of Dovvn.

CHAP. III. The Church of Rome teaches Doctrines, which in many things are destructive of Christian Society in general, and of Mo∣narchy in special: Both which, the Re∣ligion of the Church of England and Ireland does by Her Doctrines great∣ly, and Christianly support.

SECT. I.

THat in the Church of Rome, it is publickly taught by their greatest Doctors, That it is lawful to lye, or deceive the question of the Magistrate, to conceal their name, and to tell a false one, to elude all examinations, and make them insignificant and toothless, cannot be doubted by any man that knows how the English Priests have behav'd themselves in the times of Queen Elizabeth, King Iames, and the Blessed Martyr King Charles I. Emonerius wrote in defence of it; and

Father Barnes who wrote a Book against Lying and Equivocating, was suspected for a Heretick, and smart∣ed severely under their hands.

To him that askes you again for what you have paid him al∣ready, you may safely say, you never had any thing of him, meaning so as to owe it him now. It is the Doctrine of Emanuel Sà, and Sanchez; which we understand to be a great lye, and a great sin, it being at the best a decei∣ving of the Law, that you be not deceiv'd by your Cre∣ditor; that is, a doing evil to prevent one; a sin, to pre∣vent the losing of your money.

If a man askes his Wife if she be an Adulteress, though she be, yet she may say, she is not,* 1.1 if in her mind secretly she say [not with a purpose to tell you:] so Cardinal Tolet teaches. And if a man swears he will take such a one to his Wife, being compelled to swear; he may secretly mean, [if hereafter she do please me.] And if a man swears to a Thief, that he will give him Twenty Crown, he may secretly say, [If I please to do so,] and then he is not bound. And of this Doctrine Vasquez brags,* 1.2 as of a rare, though new invention, saying, it is gathered out of St. Austin, and Thomas Aquinas, who onely found out the way of saying nothing in such cases and questions, ask'd by Judges; but this invention was drawn out by assiduous disputations. * He that promises to say an Ave Mary, and swears he will, or vows to do it, yet sins not mor∣tally, though he does not do it, said the great Navar,* 1.3 and others whom he follows. * There is yet a fur∣ther degree of this iniquity; not onely in words, but in real actions, it is lawful to deceive or rob your Bro∣ther, when to do so is necessary for the preservation of your fame: For no man is bound to restore stollen

goods, that 'tis to cease from doing injury with the pe∣ril of his Credit. So Navar, and Cardinal Cajetan, and Tolet teaches;* 1.4 who adds also, Hoc multi dicunt, quorum sententiam potest quis tutâ conscientiâ sequi. Many say the same thing, whose Doctrine any man may follow with a safe Conscience. Nay, to save a mans credit, an ho∣nest man that is asham'd to beg, may steal what is ne∣cessary for him, sayes Diana.

* 1.5Now by these Doctrines, a man is taught to be an honest Thief, and to keep what he is bound to restore; and by these we may not only deceive our Brother, but the Law; and not the Law only, but God also, even with an Oath, if the matter be but small: It never makes God angry with you, or puts you out of the state of grace. But if the matter be great, yet to prevent a great trouble to your self, you may conceal a truth, by saying that which is false; according to the general Doctrine of the late Casuists. So that a man is bound to keep truth and honesty, when it is for his turn; but not; if it be to his own hinderance; and therefore David was not in the right, but was something too nice in the resolution of the like case in the fifteenth Psalm. Now although we do not affirm, that these Particulars are the Doct∣rine of the whole Church of Rome, because little things, and of this nature, never are considered in their pub∣lick Articles of Confession; yet a man may do these vile things (for so we understand them to be) and find justifications and warranty, and shall not be affright∣ed with the terrours of damnation, nor the imposition of penances: He may for all these things be a good Ca∣tholick, though it may be, not a very good Christian. But since these things are affirm'd by so many, the opi∣nion is probable, and the practice safe, saith Cardinal Tolet.* 1.6

But we shall instance in things of more publick con∣cern, & Catholick Authority. No Contracts, Leagues, Societies, Promises, Vows, or Oaths, are a sufficient se∣curity to him that deals with one of the Church of Rome, if he shall please to make use of that liberty, which may, and many times is, and alwayes can be granted to him. For first, it is affirmed, and was pra∣ctis'd by a whole Council of Bishops at Constance, that Faith is not to be kept with Hereticks; and Iohn Hus, and H••erom of Prague, and Savanarola, felt the mischief of violation of publick Faith; and the same thing was dis∣puted fiercely at worms, in the case of Luther, to whom Caesar had given a safe conduct, and very many would have had it to be broken; but Caesar was a better Chri∣stian than the Ecclesiasticks, and their Party, and more a Gentleman. But that no scrupulous Princes may keep their words any more, in such cases, or think them∣selves tyed to perform their safe conducts given to He∣reticks, there is a way found out by a new Catholick Doctrine; Becanus shall speak this point instead of the rest,* 1.7 [There are two distinct Tribunals, and the Ecclesiastical is the Superiour; and therefore, if a Secular Prince gives his Sub∣jects a safe conduct, he cannot extend it to the Superiour Tribu∣nal; nor by any security given, hinder the Bishop or the Pope to exercise their jurisdiction:] And upon the account of this, or the like Doctrine, the Pope, and the other Ecclesia∣sticks did prevail at Constance, for the burning of their Prisoners, to whom safe conduct had been granted. But these things are sufficiently known by the com∣plaints of the injur'd persons.

But not onely to Hereticks, but to our Friends also, we may break our Promises, if the Pope give us leave. It is a publick, and an avowed Doctrine, That if a man

have taken an Oath of a thing lawful and honest, and in his power, yet if it hinders him from doing a great∣er good, the Pope can dispense with his Oath, and take off the Obligation. This is expresly affirm'd by one of the most moderate of them,* 1.8 Canus Bishop of the Cana∣ries. But beyond dispute, and even without a dispensa∣tion, they all of them own it, That if a man have pro∣mised to a woman to marry her, and is betrothed to her, and hath sworn it, yet if he will before the con∣summation, enter into a Monastery, his Oath shall not bind him, his promise is null; but his second promise, that shall stand.* 1.9 And he that denies this, is accursed by the Council of Trent.

Not only Husbands and Wives espoused may break their Vows, and mutual Obligation, against the will of one another; but in the Church of Rome, Children have leave given them to disobey their Parents, so they will but turn Friers: And this they might do, Girls at twelve, and Boyes at the age of fourteen years; but the Council of Trent enlarged it to sixteen; But the thing was taught and decreed by Pope Clement the III. and Thomas Aquinas did so,* 1.10 and then it was made lawful by him and his Schollars; though it was expresly a∣gainst the Doctrine and Laws of the preceding ages of the Church, as appears in the Capitulars of Charles the Great. But thus did the Pharisees teach their Children to cry Corban, and neglect their Parents; to pretend Re∣ligion, in prejudice of filial piety. In this particular AE••odius a French Lawyer, an excellently learned man, suffered sadly by the loss, and forcing of a hope∣ful Son from him, and he complain'd most excellently in a Book written on purpose upon this subject.

But these mischiefs are Doctrinal, and accounted

lawful: But in the matter of Marriages and Contracts, Promises and Vows, where a Doctrine fails, it can be supplied by the Popes power: Which thing is avowed and own'd without a cover: For when Pope Clement the V. condemn'd the Order o•• Knights Templers, he dis∣own'd any justice or right in doing it, but stuck to his power,* 1.11 Quanquam de jure non possumus, tamen ex plenitu∣dine potestatis, dictum ordinem reprobamus; that is, though by right we cannot do it, yet by the fullness of power we condemn the said Order: For he can dispense al∣wayes, and in all things where there is cause, and in many things where there is no cause; fed sub majori pre∣tio, under a greater price, said the Tax of the Datary; where the price of the several dispensations, even in causa turpi, in base and filthy causes are set down.

Intranti nummo quasi quodam Principe summo* 1.12 Exiliunt valvae, nihil auditur nisi salve.

Nay the Pope can dispense supra jus, contra jus; above Law, and against Law and right, said Mosconius in his Books of the Majesty of the Militant Church: For the Popes Tribunal and Gods is but one;* 1.13 and therefore every reasonable Creature is subject to the Popes Em∣pire, said the same Author: And what Dispensations he usually gives, we are best inform'd by a gloss of their own upon the Canon Law, Nota mirabile, quod cum eo qui peccat Dispensatur, cum illo autem qui non peccat non Dispensatur: It is a wonderful thing that they should dispense with a Fornicator, but not with him who marries after the death of his first Wife. * They give Divorces for Marriages the fourth degree, and give Dispensation to Marry in the second. These

things are a sufficient charge, and yet evidently so, and publickly owned.

We need not aggravate this matter,* 1.14 by what Panor∣mitan, and others do say, that the Pope hath power to dispense in all the Laws of God, except the Articles of Faith; and how much of this they own and practice, needs no greater instance, than that which Volaterran tells of Pope Innocent the VIII. that he gave the Norve∣gians a Dispensation, not only to communicate, but to consecrate in Bread only.

As the Pope by his Dispensations undertakes to dissolve the Ordinances of God; so also the most solemn Contracts of Men: Of which a very great instance was given by Pope Clement the VII. who dispensed with the Oath which Francis the I. of France solemnly swore to Charles the V. Emperour, after the battel of Pa••y, and gave him leave to be perjur'd. And one of the late Popes dispenc'd with the Bastard Son of the Conde D' Olivarez, or rather, plainly dissolv'd his Marriage which he made and consummated with Isabella D' Azueta, whom he had publickly Married when he was but a mean person, the Son of Donna Marguerita Spinola, and under the name of Iulian Va••easar: But when the Conde had declar'd him his Son and Heir, the Pope dissolv'd the first Marriage, and gave him leave, under the name of Henry Philip de Guzman, to Marry D. Iuana de Vales∣co, Daughter to the Constable of Castile.

And now, if it be considered, what influence these Doctrines have upon Societies and Communities of Men, they will need no further reproof, than a meer enumeration of the mischiefs they produce. They by this means legitimate adulterous and incestuous Mar∣riages, and disanul lawful Contracts: They give leave

to a Spouse to break his or her Vow and Promise; and to Children to disobey their Parents, and perhaps to break their Mothers heart, or to undo a Family. No words can bind your Faith, because you can be dispenc'd with; and if you swear you will not procure a Dispensation, you can as well be dispenc'd with for that Perjury as the other; and you cannot be tied so fast, but the Pope can unloose you. So that there is no certainty in your Pro∣mise to God, or Faith to Men, in Judicatories to Ma∣gistrates, or in Contracts with Merchants; in the Duty of Children to their Parents, of Husbands to their Wives, or Wives to their contracted Husbands, of a Catholick to a Heretick; and last of all, a Subject to his Prince cannot be bound so strictly, but if the Prince be not of the Popes persuasion, or be by him judg'd a Ty∣rant, his Subjects shall owe him no Obedience. But this is of particular consideration, and reserv'd for the III. Sect.

SECT. II.

THere is yet another instance, by which the Church of Rome does intollerable prejudice to Govern∣ments and Societies: In which, although the Impiety is not so apparent; yet the Evil is more own'd, and notorious, and defended; and that is, the Exemption of their Clergy from the Jurisdiction of Secular Princes and Magistrates, both in their Estates and Persons: Not onely in the matters of Simony, He∣resie and Apostasie; but in matters of Theft, Per∣jury, Murther, Adultery, Blasphemy and Treason: In which Cases they suffer not a Clergy-man to be judged by the Secular Power, untill the Church hath quit him,* 1.15 and turn'd him over, and given them leave too proceed. This was verified in the Synod of Dal∣matia, held by the Legats of Pope Innocent the III. and is now in the Church of Rome, pretended to be by Divine Right: [For it cannot be proved, that Secular Princes are the Lawful Superiours and Iudges of Clergy-men, unless it can be prov'd, that the Sheep are better than the Shepherd, or Soxs than their Fathers, or Temporals than Spirituals,] said Bellarmine:* 1.16 And there∣fore it is a shame (sayes he) to see Princes contend∣ing with Bishops for Precedency, or for Lands. For the truth is this (what ever the custom be) the

Prince is the Bishops Subject, not the Bishop the Prin∣ces:* 1.17 For no man can serve two Masters, the Pope is their own Superiour, and therefore the Secular Prince cannot be. So both Bellarmine and Suarez conclude this Doctrine out of Scripture.

And although in this, as in all things else, when he finds it for the advantage of the Church, the Pope can dispense; and divers Popes of Rome did give power to the Common-wealth of Venice, to judge Clergy-men, and punish them for great Offences; yet how ill this was taken by Paulus V. at their hands, and what stirrs he made in Christendome concerning it, the World was witness; and it is to be read in the History of the Venetian Interdict, and not without great difficulty defended by Marcus Antonius Peregrinus, M. Antonius Othelius, and Ioachim Scaynus of Padua, beside the Doctors of Venice.

Now if it be considered, how great a part of man∣kind in the Roman Communion are Clergy-men; and how great a portion of the Lands and Revenues in each Kingdom they have; to pretend a Divine Right of Exemption of their Persons from Secular Judicatories, and their Lands from Secular burthens and charges of the Common-wealth, is to make Re∣ligion a very little friend to the Publick; and Causes, that by how much there is more of Religion, by so much there is the less of Piety and Publick Duty. Princes have many times felt the Evil, and are al∣wayes subject to it, when so many thousand persons are in their Kingdoms, and yet Subjects to a For∣reign Power. But we need not trouble our selves to reckon the Evills consequent to this Procedure, themselves have own'd them, even the very worst

of things, [The Rebellion of a Clergy-man against his Prince is not Treason, because he is not his Princes Sub∣ject.] It is expresly taught by Emanuel Sà;* 1.18 and be∣cause the French-men in zeal to their own King, could not endure this Doctrine, these words were left out of the Edition of Paris, but still remain in the Editions of Antwerp and Colien. But the thing is a general Rule, [That all Ecclesiastical persons are free from Secular Iurisdiction in causes Criminal, whe∣ther Civil or Ecclesiastical: and this Rule is so gene∣ral, that it admits no exception; and so certain, that it cannot be denied, unless you will contradict the Prin∣ciples of Faith:]* 1.19 So Father Suarez. And this is pre∣tended to be allowed by Councills, Sacred Canons, and all the Doctors of Laws Humane and Divine; for so Bellarmine affirms.* 1.20 Against which, since it is a matter of Faith and Doctrine, which we now charge upon the Church of Rome, as an Enemy to pub∣lick Government, we shall think it sufficient to op∣pose against their Pretension, the plain and easie words of St. Paul,* 1.21 Let every soul be subject to the higher Powers. Every soul,] That is, saith St. Chrysostome,* 1.22 whe∣ther he be a Monk, or an Evangelist, a Prophet, or an Apostle.

Of the like iniquity, when it is extended to its u••most Commentary, which the Commenters of the Church of Rome put upon it, is, the Divine Right of the Seal of Consession, which they make so Sa∣cred, to serve such ends as they have chosen, that it may not be broken up to save the lives of Princes,* 1.23 or of the whole Republick, saith Tolet; No, not to save all the World, said Henriquez: Not to save

an Innocent, not to keep the World from burning, or Re∣ligion from perversion, or all the Sacraments from demo¦lition. Indeed it is lawful, saith Bellarmine,* 1.24 if a Treason be known to a Priest in Confession, and he may in gene∣ral words give notice to a pious and Catholick Prince, but not to a Heretick; and that was acutely and prudent∣ly said by him, said Father Suarez.* 1.25 Father Binet is not so kind even to the Catholick Princes; for he sayes, that it is better that all the Kings of the World should perish, than that the Seal of Confession should be so much as once broken; and this is the Catholick Doctrine, said Eudae∣mon Iohannes in his Apology for Garnet: and for it he al∣so quotes Suarez. But it is enough to have nam'd this.* 1.26 How little care these men take of the lives of Princes, and the Publick Interest; which they so greatly undervalue to every trifling fancy of their own, is but too evident by these Doctrines.

SECT. III.

THe last thing we shall remark for the instruction and caution of our charges, is not the least. The Doctrines of the Church of Rome, are great Enemies to the dignity and security, to the powers and lives of Princes: And this we shall briefly prove, by setting down the Doctrines themselves, and their consequent Practises.

And here we observe, that not onely the whole Order of Jesuites is a great Enemy to Monarchy, by subjecting the Dignity of Princes to the Pope, by making the Pope the Supreme Monarch of Christians; but they also teach, that it is a Catholick Doctrine, the Doctrine of the Church.

The Pope hath a Supreme Power of disposing the Temporal things of all Christians,* 1.27 in order to a Spiritual good, saith Bellarmine. And Becanus dis∣courses of this very largely, in his Book of the English Controversie, Printed by Albin at Mentz, 1612. But because this Book was order'd to be purg'd (una litura potest) we shall not insist upon it; but there is as bad which was never censur'd. Bellarmine sayes, that the Ecclesiastical Republick can command and compel the Temporal,* 1.28 which is indeed its Subject, to change the Administration, and to depose

Princes, and to appoint others, when it cannot other∣wise defend the Spiritual good: And F. Suarez sayes the same. The power of the Pope extends it self to the coercion of Kings with Temporal punishments,* 1.29 and depriving them of their Kingdoms, when neces∣sity requires; nay, this power is more necessary o∣ver Princes, than over Subjects. The same also is taught by Santarel, in his Book of Heresie and Schism, printed at Rome, 1626.

But the mischief of this Doctrine proceeds a little further.

Cardinal Tolet affirms, and our Countryman Father Bridgewater commends the saying,* 1.30 That when a Prince is excommunicate, before the Denunciation, the Subjects are not absolved from their Oath of Allegiance (as Caje∣tan sayes well;) yet when it is denounc'd, they are not only absolved from their obedience, but are bound not to obey, unless the fear of death, or loss of goods excuse them; which was the case of the English Catho∣licks in the time of Henry the VIII.* 1.31 And F. Creswel sayes, it is the sentence of all Catholicks, that Subjects are bound to expel Heretical Princes, if they have strength enough; and that to this they are tyed by the Commandment of God, the most strict tie of Conscience, and the extreme danger of their Souls. Nay, even before the sentence is declar'd, though the Subjects are not bound to it, yet lawfully they may deny obedience to an Heretical Prince,* 1.32 said Gregory de Valentia.

It were an endless labour to transcribe the horri∣ble Doctrines which are preach'd in the Jesuits School, to the shaking of the Regal power of such

Princes which are not of the Roman Communion. The whole Oeconomy of it is well describ'd by Bellarmine; who affirms,* 1.33 That it does not belong to Monks or other Ecclesiasticks, to commit Murthers, neither doe the Popes use to proceed that way. But their manner is, first Fa∣therly to correct Princes, then by Ecclesiastical Censures to deprive them of the Communion, then to absolve their Subjects from the Oath of Allegiance, and to deprive them of their Kingly Dignity. And what then? The execution belongs to others.] This is the way of the Popes, thus wisely and moderately to break Kings in pieces.

We delight not to aggravate evill things. We therefore forbear to set down those horrid things spoken by Sà, Mariana, Santarel, Carolus Scribanius, and some others.* 1.34 It is enough that Suarez sayes, An Excommunicate King may with impunity be depos'd or kill'd by any one. This is the case of Kings and Princes by the Sentence of the chiefest Roman Do∣ctors. And if it be objected, That we are commanded to obey Kings, not to speak evill of them, not to curse them, no, not in our heart; there is a way found out to answer these little things. For though the Apo∣stle commands, that we should be subject to higher Powers, and obey Kings, and all that are in Autho∣rity: It is true, you must, and so you may well enough for all this; for the Pope can make that he who is a King, shall be no King, and then you are dis-oblig'd:* 1.35 so Bellarmine. And if after all this, there remains any scruple of Conscience, it ought to be re∣membred, that though even after a Prince is Excom∣municated, it should be of it self a sin to depose or

kill the Prince; yet if the Pope commands you, it is no sin. For if the Pope should err by commanding sin, or forbid∣ding vertues, yet the Church were bound to believe, that the vices were good, and the vertues evil, unless She would sin a∣gainst Her Conscience:* 1.36 They are the very words of Bellarmine.

But they add more particulars of the same bran. The Sons of an Heretical Father are made sui juris, that is, free from their Fathers power: A Catholick Wife is not tyed to pay her duty to an Heretical Husband; and the Servants are not bound to do service to such Masters: These are the Doctrines of their great Azorius; and as for Kings, he affirms, they may be Depos'd for Heresie: But all this is only in the case of Heretical Princes. But what for others?

Even the Roman Catholick Princes are not free from this danger. All the World knows what the Pope did to King Chilperick of France: He Depos'd him, and put Pipin in his place; and did what he could to have put Albert King of the Romans in the Throne of Philip, sir-named the Fair. They were the Popes of Rome who arm'd the Son against the Fa∣ther, the Emperour Henry IV. and the Son fought against him, took him Prisoner, shav'd him, and thrust him into a Monastery, where he dyed with grief and hunger. We will not speak of the Emperour Frede∣rick, Henry the sixth Emperour, the Duke of Savoy, against whom he caus'd Charles the V. and Francis the I. of France, to take Arms; nor of Francis Danda∣lus Duke of Venice, whom he bound with chains, and fed him as Dogs are fed, with bones and scraps un∣der his Table: Our own Henry the II. and King

Iohn, were great instances of what Pri••••••s in their case may expect from that Religion. Those were the piety of the Father of Christendome: But these were the pro∣duct of the Doctrine which Clement the V. vented in the Council of Vienna, Q•••••• jus R••gum à se pendere: The right of all Kings depend upon the Pope: and there∣••ore even their Catholick Princes are at their mercy, and they would if they durst, use them accordingly: If they do but favour Hereticks, or Schismaticks, re∣ceive them, or defend them; if the Emperour be per∣jur'd, if he rashly break a league made with the See Apostolick, if he do not keep the peace promis'd to the Church, if he be sacrilegious, if he dissipate the goods of the Church, the Pope may Depose him,* 1.37 said Azorius. And Santarel sayes, he may do it, in case the Prince or Emperour be insufficient, if he be wick∣ed, if he be unprofitable, if he does not defend the Church.* 1.38 This is very much, but yet there is something more; this may be done, if he impose new Gabels or Imposts upon his Subjects, without the Popes leave;* 1.39 for if they do not pretend to this also, why does the Pope in Bulla coenae Domini, Excommunicate all Princes that do it?

Now if it be enquir'd, By what Authority the Pope does these things? It is answered, That the Pope hath a Supreme and absolute Authority; both the Spiritual and the Temporal Power is in the Pope as Christs Vicar, said Azorius and Samarel. The Church hath the right of a Superiour Lord over the rights of Princes, and their Temporalties; and that by Her Jurisdiction, She disposes of Temporals ut de suo peculio, as of Her own proper goods, said our

Country-man Weston,* 1.40 Rector of the College at Doway. Nay, the Pope hath power in omnia, per omnia, super omnia, in all things, thorough all things, and over all things; and the sublimity and immensity of the Supreme Bishop is so great, that no mortal man can comprehend it, said Cassenaeus; no man can express it, no man can think it: So that it is no wonder what Papirius Massonus said of Pope Boniface the VIII. that he own'd himself not onely as the Lord-of France,* 1.41 but of all the World.

Now we are sure it will be said, That this is but the private Opinion of some Doctors, not the Do∣ctrine of the Church of Rome. To this we reply: 1. It is not the private Opinion of a few, but their publick Doctrine, own'd, and offer'd to be justified to all the World, as appears in the preceding Testimo∣nies. 2. It is the Opinion of all the Jesuit Order, which is now the greatest and most glorious in the Church of Rome, and the maintenance of it, is the subject mat∣ter of their new Vow of Obedience to the Pope, that is, to advance his Grandeur. 3. Not onely the Je∣suits, but all the Canonists in the Church of Rome, contend earnestly for these Doctrines. 4. This they doe upon the Authority of the Decreta••s, and their own Law, * 1.42 and the Decrees of Councills. 5. Not onely the Jesuists and Canonists, but others also of great note amongst them, earnestly contend for these Doctrine; particularly Cassenaeus, Zodericus* 1.43, the Arch∣Bishop of Florence* 1.44, Petrus de Monte* 1.45, St. Thomas Aquinas* 1.46, Bozius, Baronius, and many others. 6. Them∣selves

tell us it is a matter of Faith;* 1.47 F. Creswel sayes, It is the sentence of all Catholicks; and they that doe not admit these Doctrines,* 1.48 Father Rosweyd calls them half Christians, Grinners, barking Royalists, and a new Sect of Catholicks;* 1.49 and Eudaemon Iohannes sayes, That without question it is a Heresie in the judgement of all Catholicks. Now in such things which are not in their Creeds, and publick Confessions, from whence should we know the Doctrines of their Church, but from their chiefest and most leading Doctors; who, it is certain, would fain have all the World believe it to be the Doctrine of their Church? And therefore as it is certain, that any Roman Catholick may with allow∣ance be of this opinion; so he will be esteemed the bet∣ter and more zealous Catholick if he be; and if it were not for fear of Princes, who will not lose their Crowns for their foolish Doctrines, there is no peradventure but it would be declared to be defide, a matter of faith, as divers of them of late do not stick to say. And of this the Pope gives but too much evidence, since he will not take away the scandal, which is so greatly given to all Christian Kings and Republicks, by a publick and a just condemnation of it. Nay, it is worse than thus; for Sixtus Quintus upon the XI of September, A. D. 1589. in an Oration in a Conclave of Cardinals, did solemn∣ly commend the Monk that kill'd Henry the III. of France. The Oration was printed at Paris by them that had rebell'd against that Prince, and avouched for Au∣thentick by Bouncher, Decreil, and Ancelein: And though some would fain have it thought to be none of his; yet Bellarmine dares not deny it,* 1.50 but makes for it a crude, and a cold Apology.

Now concerning this Article, it will not be neces∣sary to declare the Sentence of the Church of Eng∣land and Ireland, because it is notorious to all the World; and is expresly oppos'd against this Roman Doctrine, by Laws, Articles, Confessions, Homilies, the Oath of Allegiance and Supremacy, the Book of Christian Institution, and the many excellent Writings of King Iames of Blessed Memory, of our Bishops and other Learned Persons against Bellarmine, Parsons, Eu∣daemon Iohannes, Creswel, and others: And nothing is more notorious, than that the Church of England is most dutiful, most zealous for the right of Kings; and within these four and twenty years, She hath had many Martyrs, and very, very many Confessors in this Cause.

It is true, that the Church of Rome does recriminate in this point, and charges some Calvinists and Presby∣terians with Doctrines which indeed they borrowed from Rome, using their Arguments, making use of their Expressions, and pursuing their Principles. But with them in this Article we have nothing to do, but to reprove the Men, and condemn their Doctrine, as we have done all along, by private Writings, and publick Instruments.

We conclude these our Reproofs with an Exhoria∣tion to our respective Charges, to all that desire to be sav'd in the day of the Lord Iesus; that they de∣cline from these horrid Doctrines, which in their birth are new, in their growth are scandalous, in their proper consequents are infinitely dangerous to their Souls, and hunt for their precious life: But therefore it is highly fit, that they also should perceive their

own advantages, and give God praise, that they are immur'd from such infinite dangers, by the Holy Pre∣cepts, and Holy Faith taught and commanded in the Church of England and Ireland; in which the Word of God is set before them as a Lanthorn to their feet, and a Light unto their eyes; and the Sacraments are fully admi∣nistred according to Christs Institution; and Repen∣tance is preach'd according to the measures of the Go∣spel; and Faith in Christ is propounded according to the Rule of the Apostles, and the measures of the Churches Apostolical; and Obedience to Kings is great∣ly and sacredly urg'd; and the Authority and Order of Bi∣shops is preserv'd, against the Usurpation of the Pope, and the Invasion of Schismaticks and Aerians new and old; and Truth and Faith to all men is kept and preach'd to be necessary and inviolable; and the Commandements are expounded with just severity, and without scruples; and Holiness of Life is urg'd upon all men, as indispensa∣bly necessary to Salvation, and therefore without any allowances, tricks, and little artifices of escaping from it by easie and imperfect Doctrines; and every thing is practis'd which is useful to the saving of our Souls; and Christs Merits and Satisfaction are intirely relyed upon for the pardon of our sins; and the necessity of Good Works is universally taught; and our Prayers are holy, un∣blameable, edifying, and understood; they are accord∣ing to the measures of the Word of God, and the pra∣ctice of all Saints. In this Church the Children are du∣ly, carefully, and rightly Baptiz'd; and the Baptiz'd, in their due time are Confirm'd; and the Confirm'd are Communicated; and Penitents are Absolv'd; and the Im∣penitents punished and discouraged; and Holy Marriage in

all men is preferr'd before unclean Concubinate in a∣ny; and Nothing is wanting that God and his Christ hath made necessary to Salvation.

Behold we set before you Life and Death, Blessing and Cursing, Safety and Danger. Choose which you will; but remember that the Pro∣phets who are among you, have declar'd to you the way of Salvation. Now the Lord give you understanding in all things, and reveal even this also unto you.

Amen.

FINIS.

Notes

• * 1.1

  Instruct. Sa∣cerd. l. 4. c. 2••. c. 22.
• * 1.2

  In 3 Tom. 4 qu. 93. art. 5. dub. 13.
• * 1.3

  Manuel. c. 18. n. 7.
• * 1.4

  Apud. Tolet. Instruct. Sa∣cerd. l. 5. c. 27.
• * 1.5

  In comp••nd. p. 335 Lugduni. A. D. 1641
• * 1.6

  Ubi supra.
• * 1.7

  Theol. Scholast.
• * 1.8

  Relect. de paea••••. n••.
• * 1.9

  S••ss. 8. can. 6.
• * 1.10

  Cap. cum vi∣rum de regula∣ribus. Aquin. 2. q. 88. art. 9. Lib. 1. c. 101.
• * 1.11

  Thom. Wal∣singham.
• * 1.12

  De••erunt a••∣rum & argen∣tum & repor∣tant Chartas. C••rd. Cusan.
• * 1.13

  Lib. 1. de sum∣mo Pontif. vid•• etiam Iacobum de T••ram: & Rav••s. de C••••∣ci••. du Tren••. Cap. quia circa Extrav. de Bi∣gamis.
• * 1.14

  Cap. proposuit. de con ess. pr•• benda, n. ••••.
• * 1.15

  Si Imperator, dist. 96. &c. Ecclesia S. M. de constitut. A. D. 1199. Can. 5. De Clericis l••t. c 30 sect quar∣to obiiciunt.
• * 1.16

  De Offic. Chri∣stiani Princ. l. 1. c. 5.
• * 1.17

  Suarez. d••fens. contra sect. An∣glie. l. 4. c. 17. sect. 15, 16, & 18.
• * 1.18

  Apbor. verb. Cl••icus.
• * 1.19

  Desens. sid. l. 4. c. 15. s••ct. 1.
• * 1.20

  Apolog. p. 57.
• * 1.21

  Rem. 13. 1.
• * 1.22

  la bu••c locum.
• * 1.23

  Instruct. Sa∣cerd. l. 3. c. 16. De poenit. l. 2. c. 19. 15.
• * 1.24

  Apol. contr. Reg. M. Brit•• c. 13.
• * 1.25

  Coutr. Reg. Ang. l. 9 c. 3:
• * 1.26

  Cap. 13:
• * 1.27

  De sum Pon∣tif. l. 5. c. 6.
• * 1.28

  Ibid. c. 7.
• * 1.29

  Defen••. fid. Cath. l. 3. c. 25. s••ct. 10. & sect. 18. & 20.
• * 1.30

  Corcer. Eccles. in Angl. fol. 336.
• * 1.31

  In Philopat. sect. 2. n. 160•• & 161.
• * 1.32

  Tom. 3. disp. ••. q. 12. pu••ct. 2.
• * 1.33

  Contr. B••r••l. c. 7.
• * 1.34

  Ubi supra, l. 6. c. 6. sect. 24.
• * 1.35

  Contr. E••••cl. c. 7.
• * 1.36

  De Rom. Pontif. lib. 4. c. 5.
• * 1.37

  B••stit: moral. part. 2. lib. 10. cap. 9.
• * 1.38

  Ubi supra.
• * 1.39

  See Mat Vi∣valdus de Bulla coenae Domini.
• * 1.40

  Sanct. a••. Iur. P••nlificis qu. 15 s••ct. 5. qu. 17. s••ct. 6. & qu. 27. sect. 7. Cat••l. glor. mundi part. 4. consid. 7. cae Zod••rico.
• * 1.41

  Verb. Bon••f. ••.
• * 1.42

  De maj••r, & obed••ent. un••m Sanctam. In Extrav. Pon••f. 8. Concil. Late••. sub Iu••is 2. In Extrav. Iob. 22. cap. Cum inter nonnul∣los. In gloss. si∣nal, edit. ••aris 1503. Co••cil. Viennens. sub. Clem. 5.
• * 1.43

  Voi supra in Cassenao.
• * 1.44

  Summ. 3. part. l. 22. c. 6. sect. 4.
• * 1.45

  In sua Monarchiae quem citat Felinus in cap. si qu••ndo, ubi per cum extrav. de rescript.
• * 1.46

  In tract. de Rege & regno ad R••gem Cypri.
• * 1.47

  In Phi••pair. sect. 2. 7. 160. 162.
• * 1.48

  Lib. de side baeret. servanda
• * 1.49

  In epist. moni∣tor. ad. Iob. B••rclai.
• * 1.50

  In resp. ad A∣polog. pro ••. fidelit,