SO inveterate are the prejudices of Educati­on, so prevalent and uncontroulable the force of a long prescription, that tho' there had been nothing else to encounter, Christianity was sure at its first setting out to meet with a vi­gorous opposition both from Jews and Gentiles. The Gentile-world combin'd their whole power against it, and set themselves to run it down, as a novel and an upstart Sect, that came to under­mine their ancient Religion, that had so long go­vern'd the minds of men. But none pursued it with so fierce and implacable a malice as the Jews, who having been for several ages trained up in an unmeasurable reverence and veneration for the Mosaic institutions, thought themselves deeply concern'd to make head against that Do­ctrine, whose avow'd design it was to abrogate their whole Temple-ministration; and to change the customes that Moses delivered. Upon this ac­count having imbrued their hands in the blood of its Founder, and treated him with all the in­stances [Page 2]of contempt and cruelty, they resolved to follow home the blow, and if possible, to ba­nish his Disciples and Followers out of the world; whom therefore they sought in all pla­ces, partly by open violence, partly by arts of falshood and insinuation to expose to the seve­rity of the laws, and the rage of the multitude. And such was the case of Paul and Silas in this Chapter, who being engaged in their Evan­gelical travels, were come down to Thessalonica, the Metropolis of that part of Macedonia, where in the Jewish Synagogue S. Paul managed the cause of Christ with so much eloquence and strength of reason, ( ver. 2, 3.) that not a few of the Jews themselves, but especially vast numbers of the Greek proselytes (who were not enslaved to opinions and principles, to parties and interests) came over to him, ver. 4. But the Sun that melts the wax, hardens clay; his Sermons having a quite contrary effect upon the obstinate unbe­lieving Jews, who not being able to resist the clearness of his arguments, betook themselves to force and clamour, the last refuges of an impo­tent and a baffled cause. So gathering to them­selves the refuse of the common people, v. 5. they blew up the City into a tumult and uproar, and assaulted the house where the Apostles lodg'd: but missing them (who had prudently [Page 3]withdrawn themselves) they seiz'd Jason the Land­lord, and as many of the Christians as they could meet with, and dragging them before the Magistrates of the City, loaded them with no less than conspiracy and treason, crying out with a rude noise and clamour, Here are the men, that are the common incendiaries of all Countreys, that whereever they come, undermine the peace and prosperity of humane society, that erect im­perium in imperio, a Kingdom contrary to the Laws and constitutions of the Roman Empire, and not content to have filled other places with con­fusion and disorder, are come here amongst us to violate our peace, and embroil us in intestine feuds and quarrels, These are the men, that having turn'd the world upside down, are come hither also.

A heavy charge; and if true, enough to dis­parage the credit of any Religion in the world. But thanks be to God the charge in this case was as false and groundless, as the design of it was spiteful and malicious; the behaviour of these holy men having in all places been as harmless and inoffensive, as the Doctrine they preacht was peaceable, and beneficial to the world; howe­ver some have since for very bad ends drest it up with another face, and made it look more like the fiery Doctrine of Mahomet, than that of our [Page 4]meek humble Saviour, the Doctrine of the Prince of peace.

In speaking to these words, I shall do these three things,

First, Shew, that this has been an old charge upon Religion and the Professors of it, to be di­sturbers of the publick peace.

Secondly, That Christianity is so far from be­ing justly obnoxious to this charge, that of all Religions it best secures the interests of civil Au­thority, and the peace of the world.

Thirdly, I shall enquire whether there be any part of the Christian Church at this day justly guilty of this charge.

I. It has been an old charge upon true Religion and the professours of it, to be disturbers of the pub­lick peace. For the enemy of all righteousness knows no better way to render them obnoxious to Soveraign powers, than by representing them as enemies to Government, and inconsistent with the prosperity of the Civil State. Princes are exquisitely tender and jealous of their Crowns, and the blessings of public peace are infinitely dear and valuable to every honest and sober man, so that it's no wonder if they be apt to look shy upon any thing, that has but the character of se­dition [Page 5]and disloyalty (tho' never so unjustly) stampt upon it. And this way has in all ages been found successful. The Israelites in Egypt had a hard hand kept over them, because suspected of attempts against the Government, and that under a pretence of Religion and worshipping their own God, they would rescue themselves from the cruelties of the house of bondage. David was traduc'd to Saul as a Conspirator against his Crown and dignity, and Elijah to Ahab as the trou­bler of Israel. The Chaldean Courtiers represented Daniel and his Companions as peevish opposers of the King's Proclamation. By the same artifice Haman laid a train to blow up the Jewish Nati­on, by telling Ahasuerus, Esth. 3.8. they were a people that kept not the Kings Laws, and that therefore it was not for his profit to suffer them, [...], a perverse and unsociable generation, [...], Ap. Joseph. Antiquit. l. 11. c. 6. p. 375. [...]. ibid. (as that Emperours Edict represents them) an ill-natured people, cross to the Laws, and disobedient to their Princes, disaffected to Monarchy, and the affairs of the Empire. No man ever gave greater demonstrations of a just submission and deference to Authority than our blessed Savi­our, and yet was himself arraign'd, condemn'd, and executed as an enemy unto Caesar. How oft were his Apostles accus'd for being ring-leaders of a faction, men that talkt strange words of one [Page 6]King Jesus, and acted contrary to the decrees of Caesar? And in the primitive times nothing more com­mon than to find the Heathens charging Christi­ans to be traitors to the Government, and the pests of humane society, and that they were hostes humani generis, the common enemies of man­kind. Vid. Justin. Mart. Apol. 11. p. 58. Nor could they under their bitterest suf­ferings so much as comfort one another with the promises of a Kingdom reserv'd for them above, but the officers that over-heard them, immediate­ly traduc't them to the Prince as ambitious affe­ctors of the Empire.

A calumny, than which nothing can be more absurd and senseless. For Religion, where 'tis not more pretended than practised, Adv. Colot. p. 1125. is (as Plutarch truly stiles it) the ligature of all Communities, and the security of Laws; and a City, sayes he, may as well be built in the air without ground to stand on, as a State be either constituted or preser­ved without the supportment of Religion. Orat. ad Aug. ap. Dion. in Vit. Aug. p. 490. Up­on this account the great Statesman Maecenas pru­dently advised Augustus, [...], by all means and upon all occasions to advance Religion and the worship of the gods, as the strongest Bulwark against conspiracy and treason. Nor is this founded only in the nature of Religion, but in the justice of the Divine Providence, which usu­ally rewards piety and vertue (especially in pub­lic [Page 7]Societies) with peace and plenty, and a flou­rishing state and condition in this world. To which purpose Cicero layes it down as a maxim of State, Omnia pro­spera eveni­unt colenti­bus Deos. Cicer. vid. de nat. deor. lib. 1. That a people that have a care of Reli­gion must needs be prosperous, and can never be unhappy, till they become irreligious: and he tells us, that the arms and instruments, by which the Romans conquered the World, were not so much strength and policy, as Religion and piety. And 'tis no more than what the Wise man observ'd long since, Prov. 14.34. that 'tis righteousness exalts a Nation, while sin is the reproach of any people.

II. Christianity is so far from being justly ob­noxious to this charge, that of all Religions it best secures the interests of civil authority, and the peace of the world. Which will be abundantly evident, if we consider these three things.

1. The express and peremptory Laws, which Christ and his Apostles have given in this matter, commanding us in words as plain as words can tell us, to study to be quiet, to be humble and gentle, 1 Thes. 4.11. Rom. 12.18. Eph. 4.31. Rom. 14.49. and as much as in us lies to live peaceably with all men, to put away strife, and clamour, and evil speaking, and to follow after the things that make for peace; to obey Rulers and Magistrates, to honour their persons, revere their power, and quietly live under the protection of their Government, to give unto Caesar [Page 8]the things that are Caesars, as well as unto God the things that are Gods; Rom. 13.1, 2. that every soul be subject unto the higher powers, for that there is no power but of God, and that the powers that be are ordained of God, whosoever therefore resisteth the power, resisteth the ordinance of God, and they that resist, shall receive to themselves damnation; therefore ye must needs be subject not only for wrath but also for conscience sake. Observe, let every soul, of what rank, quality, or degree soever, [...], sayes Chrysostome upon these words, tho' thou art an Apostle, tho' an Evangelist, tho' a Prophet, or whatsoever thou art, thou must be subject: it being plain (sayes he) that these things are commanded [...], not only to Laymen, but to Bishops, to Priests, to Monks, Persons under the severest discipline of Religion. A man that considers how careful this good Father is to bring the Clergy within the verge of this command, would be apt to think, he clearly foresaw, and particularly set himself against the tyranny and usurpations of the See of Rome. And indeed he has so fenc't it in, that, unless the Bishop of that Church can pre­tend to be greater than Apostles, Evangelists or Prophets, there's no starting-hole left for him to escape. But what speak we of Apostles or Pro­phets, when 'tis now for several ages notorious to the world, that he opposes and exalts himself above [Page 9]all that is called God, or is worshipped, and has not scrupled to usurp the very titles and royalties of God himself. And because whatever power the Bishops of Rome pretend to, must be derived from S. Peter, let us in the next place enquire what di­rection S. Peter himself gives us in this case, and we shall find that both the Apostle of the Jews, and the Doctor of the Gentiles write and speak the same things, 1 Pet. 2.13, 14, 15. Submit your selves unto every ordinance of man for the Lords sake; whether it be to the King as supreme, or unto Governours, as those that are sent by him, for the pu­nishment of evil doers, and for the praise of them that do well; for so is the will of God, &c. 'Tis a Law that has a peculiar stamp and signature of divine authority upon it. How far they who insolent­ly claim to be S. Peter's Successors, agree with this doctrine, we shall see by and by. But lest men, who naturally love an unbridled liberty, should take occasion to forget this duty, S. Paul has made it a solemn and standing part of the ministerial office [...], to be their Remembrancers in this case, Tit. 3.1. put them in mind to be subject to principalities and powers, and to obey Magistrates. Lastly, These commands thus plainly delivered, thus frequent­ly inculcated, are to be complyed with not only out of principles of fear, but of conscience, and are bound upon us with the considerations of no [Page 10]less than eternal happiness or misery in the other world.

2. The true genius and spirit of the Christi­an Religion is opposite to nothing more, than to disturbance and disorder; for 'tis a spirit of meek­ness and humility, not thinking of our selves more highly than we ought to think, but in honour preferring one another; a spirit of love and gentleness, of ju­stice and integrity, that renders to all their dues, tri­bute to whom tribute is due, custome to whom custome, fear to whom fear, honour to whom honour. Wherever Christianity is cordially complyed with, it begets the most sweet and benign, the most peaceable and benevolent temper of mind, represses all ha­sty and indeliberate transports, and suffers not the mans spirit to be ruffled with passion by eve­ry trivial affront or injury that's offered to him. It enables us to be patient towards all men, and to bear provocations with a generous mind, to carry our selves towards those that wrong us with all kindness and gentleness, and to be ready to do them all the good we can. 'Tis not enough that we do not fly out into the excesses of an ex­travagant revenge, the Christian spirit is some­thing more, 'tis to treat our enemies with all the arts of softness and good nature, to interpret their actions with candor and ingenuity, to love their persons, though we condemn their vices, [Page 11]to study their amendment, to pray for, and pro­mote (what in us lies) their comfort and quiet in this, and their happiness in another world. It teaches us to be content with our place and station, and to take up with that portion, which the wisdom of the divine providence has allotted to us, levels pride and ambition, and makes us willing to abate of our own private interests, when it may conduce to the peace and prosperi­ty of the public: it naturally begets a mighty regard and reverence for Superiours, a dread of their power, a veneration for their authority, and a readiness to sacrifice our estates or lives for the common safety. This is the true life and tem­per of Christianity, and he that can be religious without this, must be a Christian by a contra­diction. And therefore when the two sons of thunder were hot in fetching down fire from hea­ven to be revenged upon those Cities that would not entertain them, our Lord takes them up, and tells them, Luk. 9.55. you know not what manner of spirit you are of; you little consider the nature and design of that Evangelical institution, which I am come to set on foot in the world, such passionate wild-fire as you breath after, does but little suit with the mild and gentle spirit of the Gospel. The summ is this, Were men duly influenc't by the power of that Religion which they profess, the [Page 12]world would soon be blessed with the most hap­py scene and state of things, Governours would rule peaceably and securely, subjects obey freely and quietly, and every man in his capacity would be in some measure as happy and prospe­rous, as himself, or other men could make him. And that there was a time, when such a spirit eminently rul'd in the breasts of Christians will appear, if we consider,

Thirdly, The temper and practice of the an­cient Christians in the first and best ages of the Gospel, when men really were what they pre­tended to be, when they liv'd and lov'd as bre­thren, honoured even their Heathen Magistrates, paid their tributes, obey'd their laws, serv'd in their wars, and pray'd daily for their prosperity and safety. Such an instance of universal charity, modesty, and obedience was our blessed Saviour, readily paying tribute, though it put him to the expence and charges of a miracle, freely owning Pilats authority to be from heaven, and cheerfully submitting to his unrighteous sentence: such were his Apostles, who tho' unjustly scourg'd be­fore the Council, gave not an ill word or look, but went away rejoycing; and when Herod had bar­barously kill'd one of their number, and de­sign'd the next day to send another of them the same way, what course did the Christians take [Page 13]in this case? fire the City about his ears? hire a Ruffian to stab him, or a Physician to poyson him? oh no, they oppos'd with nothing but prayer to Heaven. See Prim. Christ. Part III. chap. 3. & 4. where the pra­ctice of the ancient Christians in this mat­ter is fully represen­ted. And the same were the Chri­stians in succeeding times, as I could shew at large, would the time; and your patience, give me leave. Tertullian assures us, That in their Church-service they daily pray'd for, and in their constant practice promoted the happiness and pro­sperity of the Empire; that the Christian was an enemy to no man, and much less to his Prince; and both he and the rest of the Christian Apolo­gists do upon all occasions vindicate the Christi­ans as the truest subjects, and best friends to the Empire. Where they could, they obey'd active­ly, where they could not, they were careful in patience to possess their souls. And therefore when Julian the Apostate urg'd his Army, most part made up of Christians, to wicked counsels, and the pra­ctices of Idolatry, they withstood him only with prayers and tears, because (sayes Nazianzen, Orat. [...] in Jul. p. 94. who liv'd at that time) [...], they accounted this the only remedy in times of persecution. Nay Julian himself (whom none can suspect as over favourable to Christians) gives them this testimony, that if they see any one mu­tinying against his Prince, [...], Eragm. Ep. p. 528. imme­diately they punish him with the severest penal­ties.

Nor were they thus submissive and patient meerly for want of power, and because they knew not how to help it; no, they could quietly dye at the Emperours command, even when they had power lying at their feet, whereof the Thebean Legion, Vid. Eucher. Comment. ap. Sur. Sep­temb. 22. & prim. Christ. ubi supr. c. 4. p. 331, &c. consisting of at least six thousand six hundred faithful and resolute souldiers is a ne­ver to be forgotten instance; who being com­manded by the Emperour Maximian to do sacri­fice to the gods, upon their refusal were com­manded to be decimated, their general Mauritius exhorting them to dye like Christians, and not to oppose tho with power by their side: Or­ders being renewed a second time, they unani­mously return'd this generous answer, We acknow­ledge Caesar that we are your souldiers, and took up arms for defence of the Empire, nor did we ever betray our trust, or forsake our station, nor should we stick now to obey your commands, did not the laws of Christianity forbid us to worship devils, and to approach the polluted Altars of your gods. We see you are resolved either to defile us with Idolatry, or to terrifie us with a decimati­on; go on, Sir, as you have begun. Know, we are all Christians, our bodies we subject to your power, but we reserve our souls intire for Christ our Saviour. Nor is it despair that makes us thus resolute against you, we have armes you see, and yet make no resistance, choosing rather to dye than to overcome, and to perish innocent, [Page 15]than to live rebellious and revengeful. Exasperated with this invincible resolution, the Emperour or­ders a second decimation, which doing no good upon them, he commanded the whole Army, Horse and Foot to break in, who cut them off as in a moment. And thus they died with their swords in their hands; when being so many and so advantageously posted, they might have pre­served their lives by force of armes, or to be sure have sold them at the dearest rate. But alas, the rising up against their Emperour, the propagating the faith by fire and sword, the deposing and assassinating Princes for the sake of God and holy Church, were practices not more expresly con­demned by the doctrine of the Gospel, than they were strangers to those innocent and happy times. And this brings me to the third thing I propoun­ded to enquire into, and that is,

III. Whether any part of the Christian Church at this day be justly guilty of this charge? And here without further preface I lay down the charge at the door of the Church of Rome, which in this great instance of Religion has so wofully debaucht the purity and simplicity of the Christi­an faith that it's become now quite another thing, than what it was when it first came from under the hands of its Author. A Church, that in this [Page 16]regard looks more like a Council of War, or a School of the arts of Treason, than the Court of the Prince of peace, or the house of the God of or­der. A Church, the principles of whose Religi­on (as they have now modelled it) if heartily embraced, and duly improv'd to their just and natural tendences, are plainly inconsistent with the majesty and security of Soveraign Powers, the happy government of the Civil State, and indeed with the quietness and good order of mankind. So true is the determination which the wise King James makes in this matter, Speech to both Hou­ses of Parl. p. 11. that as on the one part many-honest men seduc't with some errours of Popery may yet remain good and faithful subjects; so on the other part none of those that truly know and believe the whole grounds and School-conclusions of their doctrine, can ever prove either good Christians, or faithful subjects. But that I may not seem without just reason to fasten so heavy a charge upon them, I shall as briefly as I can shew these two things.

First, That the principles taught and belived in the Church of Rome are immediately destructive of the safety and authority of Princes, and the peace of humane society.

Secondly, That the practices of the men of that Church have been all along agreeable to their prin­ciples.

I. The principles taught and believ'd in the Church of Rome are immediately destructive of the safety and authority of Princes, and the peace of humane society. And here not to in­sist upon their doctrine of the Popes absolute In­fallibility, of the punishment of hereticks (whom they devote to the most horrid penalties, both in this and the other world) their cancelling the most solemn oaths, and that they bind no lon­ger, if dispenc't with by the Pope, or than 'tis for the interest of the Catholic cause, and de­claring that no faith is to be kept with heretics; their doctrine of auricular Confession (whereby they screw themselves into the secrets of Princes) and that the most enormous villanies are to be concealed, if delivered under the Seal of Con­fession, Binet. Je­suit. ap. Ca­saub Epist. clxx. (ad Front. Duc.) p. 209. vid. p. 206. &c. which is not to be broken up (say some of them) tho the lives of all the Kings in the World lay at stake; their exempting the Clergy from the jurisdiction of the Secular Powers, whereby infinite frauds, murders, and villainies are securely committed; their doctrine of aequi­vocation and mental reservation in the most se­rious and important cases; their vows of obe­dience to their Superiours, whereby they are ob­lig'd to attempt the most horrid and unnatural actions, without enquiring into the reason, [Page 18]or boggling at the barbarity of them: all which and abundant more instances that might be gi­ven, strike at the very vitals of peace and order among men. To pass by also the blasphemous titles, and exorbitant preheminences which their Schoolmen and Canonists ascribe to the Pope, as that Kings and Emperours are his Slaves and Vas­sals, See multi­tudes of te­stimonies to this pur­pose cited by Dr. Cra­kanthorp in his Trea­tise of the Popes tem­poral Mo­narchy, chap. 1. whom he may command & cast down at plea­sure; that they are inferior to the meanest Priest, who is as much above a King, as a man is above a beast, and that as much as God Almighty excels a Priest, so much does a Priest excel a King. Besides these, they directly maintain and teach, that the Government of the whole world both in tempo­rals and spirituals is, at least in order to the good of souls, committed to the Pope, all Regal authori­ty depending on him; that he may not only pu­nish, but deprive Kings of their Countries, and bestow their Kingdoms upon others; that if a King be an heretic, he forfeits his title to his Crown and dignity, yea though he be but negligent to extirpate heresie, or to execute justice, where­upon the Pope may absolve his Subjects from all duty and allegiance to him, in which case they are bound not to obey; that this Papal sentence once pass'd, he may be expell'd, or kill'd by any, yea any one of his own sworn subjects may take away his life: nay, that in some cases [Page 19]the people are not bound to stay for the Popes decree and declaration, but may of themselves rise up and dethrone such Princes, and that they are obliged to do so in point of conscience, and upon pain of their souls; and that such proceed­ings as these are agreeable to Nature, Law, Scri­pture, and the practices and precepts of holy men, and that he that doubts of it wants com­mon sence. All which scandalous and damna­ble propositions (and there are infinitely more, and some worse perhaps than what I have men­tioned) are one or more of them in terminis main­tained by Defens­sid. Cath. l. 3. c. 23. n. 1, 16, 21. & l. 6. c. 4. n. 14, 18, 19. Suarez, De rep. Eccles. l. 3. c. 4. § 48, 49. Con­trov. Angl. p. 115, 133, 135. & alib. saepe. Becanus, Comment. in 1.2. Aqu. dist. 152. §. 8. & alibi. Vasquez, Examen praef. monit. R. Jac. p. 49, 55, 103, 142, 143. Coquaeus, Aphorism. Confess. in verb. Clericus. prin­ceps. Tyrannus. Emanuel Sa, De Haeres. c. 30. p. 293, 296. Santarellus, De Reg. & Reg. instit. l. 1. c. 6. p. 58, &c. c. 7. p. 63, &c. Mariana, Defens. Bell. T. 2. col. 1153, &c. adv. Reg. Brit. c. 6, 7. def. Apol. Gall. p. 591. Gretser, Tom. 3. disp. 5. q. 8. punct. 3. Valentia, by Car­dinal Letter about Devent. p. 27, 28, 30. & in Resp. pro Cathol. adv. persecut. Angl. passim. vid. c. 2, 4, 5. ext. in concert. Eccl. Cath. in Anglia. Allen, Con­trov. 3. q. 5. artic. 2. p. 710, 711. Stapleton, De Visib. Monarch. l. 2. c. 4. de clave David. l. 1. c. 6. p. 26. c. 9. p. 57. l. 2. c. 10. p. 99. Saunders, Quiet & sob. reck. p. 80. Letter of the Oath of Alleg. p. 18, 19, 80, 85. Philopat. (sive ejus sit, sive Creswelli) p. 106, 107. it. §. 158, 160, 162, 221. Parsons, and hundreds more. I shall a little more particularly instance in Bellarmin, because he is the most profest Champion of the Papal [Page 20]cause, and being a man of great wit and Learning express'd himself as cautiously, as he well could in this matter; yea so cautiously, that Pope Sixtus V. was once resolv'd to have condemn'd and supprest his writings, because at­tributing too little to the Papal authority, as the Cardinals themselves told mine Author Gu. Barcl. de potest. Papae. edit. 1609. c. 13. p. 101. &c. 40. p. 329.; and yet even he De Rom. Pontif. l. 5. c. 6. col. 889. &c. 7. ib. &c. sayes roundly, that the political Power, not only as 'tis Christian but as 'tis Ci­vil, is subject to the Ecclesiastical, so that the Pope may in order to the good of souls govern and dispose of temporal Princes, alter King­doms, take them away from one, and give them to another; that if a King be an Infidel or an Heretic (and we know what they mean by that, nay he particularly reckons the Kings of England among his instances) and seek to draw his Do­minions to his sect, it is not only lawful, but a duty in his subjects to deprive him of his King­dom. And whereas, sayes he, the primitive Christians attempted not the like on Nero, Dio­clesian, Julian, or the rest, it was not it seems that they boggled out of a sense of duty, but only quia deerant vires temporales, because they wanted means and power to effect it. A bold piece of falshood, Fuligat. vit. Bell. l. 1. c. 2. p. 17. and a sufficient confutation of what the Writer of his Life affirms, that he could not remember that he had ever told a lye in his life, [Page 21]or disguised the truth by fraud or sophistry. If it be here said (as sometimes they do, when pincht with these objections) that these are but the opinions of their private Doctors, and not the public and standing declarations of that Church; to this I shall briefly return these three things by way of answer.

1. That this is a most gross and senseless eva­ding of the argument, for whether their Church publicly declare this or not, 'tis these private Doctors that steer mens Consciences, conduct their practice, and that diffuse the venom into all parts of the Christian world: and if the mischief be done by vertue of these hellish Principles, Princes murdered, Kingdoms invaded, and the foundations of Government overturned, 'tis little matter whether it be done by connivence or command; as if the family be destroyed by the servants scattering of poyson in every corner, 'tis but a trifling excuse that the Master of the house did not command, but only stand by and see them do it.

2. These pernicious doctrines are publicly taught in their Schools and Universities, and Books of them printed in all Countries, ap­prov'd, licenc't and recommended, and suffered to pass without controul; the very worst of them never censur'd, condemn'd, or burnt by [Page 22]the supream authority of that Church; which in all reason, justice, and equity they were oblig'd to do, did they not allow and own them.

3. (And which will fully answer this mat­ter) Most of these detestable principles are ex­tant in the body of their Canon Law, See the Bi­shop of Lincoln's Book call­ed Princi­ples and po­sitions ap­proved by the Church of Rome. which is their public rule and standard at this day; are de­termined in the Breves and Bulls of their several Popes, who have solemnly denounc't those things ex Cathedra; and what's higher yet, are in effect found in the Decrees of their own General Coun­cils: I instance in two: Ann. 1215. the Council of Lateran (whereat were present the Pope, the Patriarchs of Constantinople and Jerusalem, seventy Arch-bishops, four hundred and twelve Bishops, eight hundred Abbots and Priors, besides Embas­sadors from most Princes in Christendom, this Council) decreed, that Heretical Lords and Ru­lers should be Excommunicated; their Vassals absolved from their obedience, their Lands seiz'd, and dispos'd of to Catholics. In the ge­neral Council at Lyons, Ann. 1245. the Pope by advice of the Cardinals and Council, and by a definitive sentence pronounc't there, depos'd and depriv'd the Emperour Frederic, discharg'd his sworn Subjects from their Allegiance, Excommu­nicating all such as should obey or favour him, [Page 23]commanding the Princes forthwith to proceed to a new Election: all which is inserted into the Acts of that Council. To be short, so evident is the case, that some of their greatest Champi­ons more candid and ingenuous than the rest, have plainly confest, that if the Pope have not such a power of Excommunicating and deposing Princes, and absolving Subjects from their Fealty and Allegiance, See Card. Perrons Harangue among his Works in French, p. 635. Lessius (seu Gu. Singletonus) Discuss. Decret. Conc. Later. p. 46, 90, 100, 123. but especially the Jesuits Loyalty, prin­ted 1677. the first Treatise. their Church having all along challeng'd and ex­ercis'd it in her supremest Tribu­nals, must be fallen into a dam­nable errour both in faith and pra­ctice, and consequently must cease to be a true Church: that therefore the belief of it is an article essential to it, and to assert the con­trary, is an opinion erroneous in faith, temerarious and impious. But if their Church must needs stand or fall with this principle, let them look to that; 'tis in the mean time evident enough, that the principles they believe and teach are in the ten­dency of them immediately destructive of the safety and authority of Princes, and the peace of humane society. But alas that's not all, nor the worst of the case. These pernicious doctrines are not meer Scholastic subtleties, dry and barren spe­culations, but impregnated with life and power; and accordingly

II. The practices of the men of that Church have been alwayes agreeable to their principles. And for the truth of this I might appeal to the Records of all Nations in Christendom, those volumes and Martyrologies, which the iniquity of these mens principles have filled with tragical and lamentable stories. What miserable havoc have they made in Germany, where (to pass by other things) the Emperour Henry the Fourth was so persecuted by Pope Hildebrand and his Successor (with Curses, Deprivations, Armies and Rebellions) that he was even wearied out of his life, forc't at last to resign the Empire, and (tho in vain) upon his knees to beg Absolution from the Popes Legat, and peace from his own Son, whom they had raised up against him. The same and worse they did by Frederic Barbarossa, by Otho the Fourth, by Frederic the Second, and by Henry the Seventh, who marching with an Army into Italy to recover the Rights of the Empire, is very credibly reported Sabell. Ennead. ix. l. 8. p. 794. Plat. in Clem. v. p. 252. Naucler. Chron. Gen. xliv. p. 372. Volater. l. 23. p. 879. Genebr. Chron. l. 4. Ann. 1305. p. 677. to have been poyson'd with the Sacrament. Nor did the Emperours en­joy any tolerable quiet from Rome, till Charles the Fifth heartily espous'd the Papal interest, ever since whose time the Emperours have been al­most [Page 25]intirely swayed by the Councils of the Je­suits. An order of men born for the destructi­on of mankind, whom therefore the wise State of Venice banisht out of all their Dominions, Histor. In­terdict. Ve­net. l. 3. p. 71. Eng. Edit. p. 138. pro­fessing they did it for this reason, because they had been the authors and instruments of all up­roars, seditions, confusions, and ruines that had hapned in those times in all the Kingdoms and States of the Christian world. To which let me add what their Martyr Campian (who was hang'd at Tyburn) expresly tells us, Epist. ad Concil. Reg. Angl. x. ejus Rat. praefix. in Concert. Cath. & alib. that all the Jesuits in the world have long since entred into Covenant, never to cease their attempts upon us, which they despair not to take effect, so long as any one Jesuite remains in the world.

In France the poyson of these principles has wrought no less vigorously and effectually: Pope Zachary depos'd Childeric III. who was thereupon thrust into a Monastery, and the Pope bestowed the Crown upon Pipin the Major-domo of his Palace. Lewis VII. was interdicted, and forc't to sub­mit. Philip the Fourth so vext with the opposi­tions of Pope Boniface the Eighth, that for three years together he scarce had one quiet hour. After the Reformation the Zeal of Popery grew more fierce and bloody. In the Pari­sian Massacre were slain there and in other parts of France to the number of above thirty thousand [Page 26]Protestants. The news whereof arriving at Rome, Thuan. lib. 53. ad Ann. 1572. Tom. 11. p. 837. the Pope presently convened the Cardinals, and went in a solemn procession to S. Mark's Church, there to give public thanks to God for so great a blessing conferr'd upon the See of Rome, and the Christian world, and resolved for this reason chiefly that the year of Jubilee should be immediately proclaimed, that all Christendom might rejoice for so great a slaughter of heretics: and the whole solemnity was concluded with shooting off the Great Guns, Bonefires, and all other expressions of the greatest triumph and re­joycing. What miserable ruins, slaughters, and devastations were made by the confederates of the Holy League for many years together? And in the midst of all, Henry the Third, a Prince of their own Communion, stab'd by Jaques Clement, a Dominican Frier, encouraged thereunto by the Ser­mons of the Jesuits, and particularly by his Father Confessour, who promised him a Crown of Mar­tyrdom, if he died in the attempt, but if he sur­vived, that he should be made a Bishop or a Car­dinal. Boucherius de fusta Ab­dicatione Henrici III. edit. Lugd. An. 1591. Franc. Veron. Apol. pour Jehan Chastel. alii (que) vid. Thuan ad An. 1589. T. 4. p. 460. & An. 1594. T. 5. p. 519. Ann. 1604. p. 1124. And the fact magnified as noble and hero­ick, justified in Printed Apologies, and Books writ­ten on purpose to prove, that 'tis lawful so a pri­vate man to kill a Tyrant, though there be neither [Page 27]sentence of the Church nor Kingdom pronounc't against him. Orat. Sixti V. habita Sept. 11. 1589. prin­ted first at Rome, then at Paris, An. 1589. by Autho­rity of the Holy Uni­on, and approbati­on of three Sorbon Do­ctors, and since oft Reprinted, vid. Thu­an. ib. An. 1589. Nay 'twas approv'd and applauded by Pope Sixtus V. in an Oration made on purpose in the Consistory, wherein he compares it to, and prefers it before that of Judith's killing Holofernes, and more than once and again affirms, that that great and miraculous work was to be ascrib'd on­ly to the particular Providence of God, without whose especial aid, he sayes, it could not have been brought to pass. The like unhappy fate overtook his Successour, the great King Henry the Fourth, whom Ravaillac (who had sometimes been a Monk) stab'd in his Coach with a poy­soned knife, and at his Examination boldly con­fess'd he did it, because the King did not take Arms against the Hugonots, and that his making War against the Pope, is the same as to make War against God, Seeing the Pope was God, and God was the Pope.

'Twere endless to pursue the stories of For­raign Nations: and happy had it been for us, had they kept there. But tho nature seems to have secur'd us pretty well against external invasi­ons, yet these restless and daring men after all the villanies they have done in other Countreys, have put their hellish designs aboard, and are come hither also. I pass over their infinite Treasons, Disturbances, and Rebellions, precedent to the [Page 28]Reformation. No sooner had Henry the Eighth thrown off the Romish Yoke, but a Bull of Ex­communication was thundred out against him, and that followed by no less than three Rebelli­ons at home, contrived and carried on by the counsels and artifice of the Popish Clergy; and little less there were in the short Reign of his Successor. In the long and happy Reign of Queen Elizabeth, Vid. Camb­den. Annal. Elizab. ad Ann. 1569, 1570, —79, —80, —83, —84, —85, —86, —87, —88, —94, —98. Bishop Carleton's Thankful Remem­brance of God's mer­cies, per tot. Foulis Po­pish Trea­sons, &c. l. 7. c. 3, 4, &c. few years pass'd over her head without some considerable attempt either against her life or Government: Ann. 1569. came out Pius V. his Bull of deprivation against her, whereupon succeeded two Rebellions in the North, the chief whereof was headed by the Earls of Westmorland and Northumberland. The next year Stuckley by the help of the Pope and Spaniard invaded Ireland, where Saunders the Jesuit, the firebrand of that Re­bellion, for want of success fell mad and died. This was not well over, when Campian and Parsons came hither, the two first Jesuits (would God they had been the last) that ever arriv'd in England, who set themselves to blow up the Nation into an open flame. Two years after Somervile inflam'd by the Writings of the Jesuits, crowded with a drawn Sword into the Queens presence, and ha­ving set upon one or two that stood in his way, confest 'twas his intent to have murdered the Queen, and for fear of telling more tales, was [Page 29]three dayes after found strangled in prison. A­bout the same time Throgmorton and some others conspired against her, with design to set up the Queen of Scots. Ann. 1585. William Parry Doctor of Law, set on by the Jesuits, the Popes Nuncio, and by the Pope himself, undertook to kill the Queen, but his heart failing in the attempt, he was taken and Executed. The year after Ba­bington and his accomplices held a consult at S. Giles in the Fields to murder the Queen, and in­vade the Realm, for which seven of them were hang'd; and the like plotted by Stafford and others the following year. In eighty eight was the famous, but unsuccessful Invasion of the In­vincible Armado. In ninety three Dr. Lopez a Por­tuguez, the Queen's Physitian, was hired for fifty thousand Crowns to poyson her, which he con­fest afterwards. In ninety six Edw. Squire be­ing instructed in Spain by Walpool the Jesuit, and by him furnisht with poyson prepared on pur­pose, undertook to poyson the Queen's Saddle, which he did, tho through the goodness of the Divine Providence it took no effect.

King James succeeded to the Crown, and as an entail to that, to the hatred and malice of the Popish party. To prepare the way, Parsons the Jesuite writes a Book of the Succession to prove that he had no just title to the Crown; and [Page 30] Garnet another of that Order procur'd two several Breves from Rome to exclude him, See Sr. Edw. Cook's Speech at Garnet's trial. Relat. of the Gun­powd. Trea­son, p. 159. and Gar­net's Con­fess. at his Execut. p. 226. or any of the next line, unless they were Roman Catholics; Watson and Clark, two Secular Priests drew seve­ral of the Nobility and Gentry into a Combina­tion (which they seal'd with an Oath of Secre­cy) to surprize the King and the Prince, and to force from him a toleration of their Religion for which they were Executed. And now ut­terly despairing of any favour from that wise and learned Prince, these malignant and devilish Pa­pists, An. 3 Jac. R. c. 1. Jesuites, and Seminary Priests, (as they are call'd in the very words of the Act of Parliament for the observation of this day) entred into a black and unparallel'd conspiracy, the Powder-Treason (the deliverance from which we so­lemnly celebrate at this time) wherein fire and darkness were summon'd up from hell to mini­ster to the Execution, and no less than King and Kingdom, Religion and Liberty, Estates and Lives design'd at once as a Burnt-sacrifice to their rage and fury. Psal. 2.4. But he that sits in heaven did laugh, the Lord had them in derision, over-rul'd the Plots, and disappointed the devices of the crafty, Job 5.12. so that their hands could not perform their enterprize. In the Reign of King Charles I. they still carried on the same design, and after all, a Jesuitical Plot was set on foot (discovered by means of Andreas ab Ha­bernfield) [Page 31]to murder the Arch-bishop, Printed in Pryn's Romes Ma­ster piece. An. 1643. and take away the King's Life. Their bloody and inhu­mane butcheries in Ireland, (wherein above 100000 Protestants were barbarously murdered in cool blood) are known to all. What hand they had in the troubles of this and the neighbour Nation, how they voted at their consults, See Dr. Pet. du Moulins Vindicat. of the Pro­test. Relig. ch. 2. p. 58. and his Re­ply to a Person of honour, p. 4, 5, &c. and the truth of the charge more par­ticularly cleared in some pa­per (which I have read) of Dr. Bar­grave late Prebend of Canterbury. 'twas for the interest of the Catholick Cause, that the King should dye, how active and instrumental they were to promote the Councils that took away the life of that excellent Prince, the world is not now to learn. And have they dealt bet­ter with us in the Reign of his Successour, the King that now is? To omit all other tastes they have given us of their good will, their horrid conspiracy at this day (whereat we all stand amaz'd and tremble) contriv'd and carried on with so inhumane and barbarous a design, is a sufficient evidence. A Plot tho later in time, not inferiour in malignity to any of the rest; and so much the worse, because done against all the laws of kindness and gratitude, at a time when the public rods and axes were laid asleep, and they liv'd secure and undisturb'd under the mer­ciful connivance of the Government.

And tell me now after all this whether disloy­alty and Treason, blood and villany be not in a manner incorporated into the present polity [Page 32]and constitution of the See of Rome; and as Histo­rians say of old Rome, that the foundations of it were laid in blood, so whether Rome at this day be not built up, cemented, and supported by the same bloody arts and methods. A constitution, that with Saul pursues its enemies to rage and madness, and breaths out nothing but threatning and slaughter against any that oppose it. 'Twas the happy character of the Christian Religion, that of old dropt from the pen of an Heathen, nil nisi justum suadet & lene, Am. Mar­cellin. l. 22. p. 1626. that it commands no­thing but what's just, mild and gentle; whereas now were an unbiast Pagan to take the measures of Christianity from what is ordinarily allowed and practis'd in the Roman Church, he would un­doubtedly proscribe it not only as a scene of child­ish Pageantry, but as a piece of the most exqui­site savageness and barbarity. In short, they are a race of men, who (as our Church truly sayes in the Collect for this day) turn Religion into Re­bellion, and faith into faction, and who have manag'd the cause of the best Religion in the world with the utmost advantages both of scandal to Chri­stianity, and of mischief to the world.

I could not pardon my self, if upon so fair an occasion I should not make this further inference, that if Popery be so foul and odious a charge, we would be very cautious upon whom we fasten [Page 33]that detestable character of Papists, or Popishly-af­fected; lest we would the righteous with the wicked, and abuse innocent and undeserving men, for no other reason perhaps, than because in some few little things they are not of our mind. Were Cramner and Ridley, were Hooper and Latimer, were these men Papists? if not, I beseech you let not any be traduc't under that odious name, that act by the same principles, and are ready to suffer for the same cause that they did. 'Tis time to lay aside our feuds and quar­rels, and unanimously to set our selves against the common enemy, when Hannibal ad portas, there's an Enemy at the Gates, that seeks to do his work with our hands, and would then rejoice in the ruine of us both. Let us heartily join in a grateful commemoration of this dayes delive­rance, and pay our utmost thanks to heaven for a mercy, that preserv'd us a free and unenslaved Nation, and which is more, preserved the Gospel to us, which is the glory of a Nation. Consider, with what subtlety and arts of secrecy this work of darkness was carried on: 'twas a mystery of iniquity, to unravel the labyrinths whereof were a task fitter for a Secretary of the Prince of dark­ness. Nothing of malice or mischief appear'd above ground, no demonstrations of turbulency or discontent, but all went mask'd under a [Page 34]smooth brow; M. Sen. Controv. 22. lib. 3. p. 218. that as he in Seneca, non ante intel­lexit proditionem, quàm proditus sit, he was in a man­ner betray'd, before he understood the Treason; so here, the design was to take effect in a way, wherein human force and policy should be too late to make resistance, and they who acted it should only stand behind the Curtain: this being part of that very Letter, (which through the pro­vidence of God proved the means of its discove­ry) that tho there should be no appearance of any stir, yet they should receive a terrible blow, and none see who hurt them.

Lastly, Consider the infinite horrour and vil­lany of the design; a design that struck at the very vitals of the Kingdom, the liberty of the people, the glory and purity of Religion, the life, honour, and happiness of King, Prince, Peers, and the representative commonalty of the Nation all at once. This was no petty wickedness, 'twas a monster of Conspiracy (as the great Thuanus in­genuously confesses) whereto no age or Nation ever brought forth a parallel. Ad Ann. 1606. lib. 135. T. 5. p. 1215. Nothing would serve their turns, unless Kings and Princes (whose lives have been alwayes even by the most barba­rous Nations held Sacred and Venerable) and the whole beauty and glory of such a flourishing Church and Nation at once fell before them, and that too by the most merciless and raging Ele­ment, [Page 35]and with such unheard of circumstances of inhumanity, that nothing but the wit of hell could have found them out. Cursed be their anger, for it was fierce, and their wrath, for it was cruel; may God for ever divide them in Jacob, and scatter them in Israel: may that Almighty wisdom, power, and goodness, that has hitherto superintended the happiness and security of this Nation, evermore blast and thunder-strike their plots and projects, and turn the Counsels of all such Achitophels into foolishness: that all men may fear, Psalm 64.9, 10. and declare the work of God, and wisely consider of his doing; that the righteous may be glad in the Lord, and trust in him, and all the upright in heart may glory; while the Lord is known by the judgement which he executeth, Psal. 9.16. and the wicked is snared in the work of his own hands. Which God of his infinite mercy grant for Christ Jesus sake. Amen.