and hope Aqui. p. 3. q. 7. art 4. So that which they falsely objected to Calvin doth rightly fall upon the Papists that they blasphemously make Christ c. That Christ is not the Redeemer of all Mankind They affirm the Virgin Mary to be conceived without original Sin c. of which it follows that Christ is not the Redeemer of all Mankind for what needed they a Redeemer who were not born sinners p. 41. They make Christ inferiour to Saints and Angels They say Masses in honour of Angels and Saints but he in whose honour a Sacrifice is offered is greater than the Sacrifice doth it not then appear that while they offer Christs Body and Blood in honour of Saints and Angels they make Christ inferior to Saints and Angels p. 42. They prefer the Pope before Christ. They prefer the Pope before Christ for Christ's Body when the Pope goeth in progress is sent before with the Baggage and when the Pope is near goeth out to meet him while all the Gallants of Rome attend on the Pope p. 43. To the Images of the Cross and Crucifix they give as much honour as is due to God p. 14. To the Images c. teaching their followers that it is but one honour given to the Image and the thing Represented by the Image p. 74. They fall down like Beasts before the Pope and worship him as God ascribing to him most blasphemously the honour due to Christ. They fall down c. Paulus Aemilius l. 2. telleth how the Ambassadors of Sicily cried thus to the Pope Thou that takest away the sins of the World have mercy upon us Stapleton to Greg. 13. calls him supremum numen in terris They call him Vicar of Christ the Monarch of the Church the Head the Spouse the foundation of the Church ascribing to him most blasphemously the honour due to Christ. p. 72. They give divine honour to Images which they themselves cannot deny to be Idolatrous They confess is Idolatry to give divine honour to Creatures But they give divine honour to the Sacament to the Cross and to Images of the Trinity which I hope they will not deny to be Creatures The Romish Church consists of a Pack of Infidels p. 15. Faith is of things as the Papists say in their Catechism only proposed to us by the Church so that if the Church propose not to us the Articles of Faith we are not to believe them if these Men teach truth Further this sheweth the Romish Church consists of a pack of Infidels for if the same believed not without the authority of the Church then she did believe nothing of Christ seeing the Papists acknowledge no other Church but that of Rome and no Church can teach it self p. 178. Scripture and Fathers they read not Spoken of the Schoolmen not of all Papists upon the authority of Ferdinando Vellosillo p. 200. In a member of the Catholick Church they say neither inward Faith nor other virtue is required but only that he profess outwardly the Romish Religion and be subject to the Pope This Opinion he attributes to Cardinal Bellarmin and cites de Eccles milit cap. 2. They make more Conscience to abstain from flesh on Friday than to murder Christians They make more Conscience c. as their curiosity in keeping the Fast and their cruelty in massacring Christians declares p. 205. Divers points of Popish Doctrine are especially said to proceed from the Devil He instances in forbidding Marriage and commanding to abstain from meats which he says are called in Scripture Doctrines of Devils p. 213. That the Popish Church hath no true Bishops that Popery in many points is more absurd and abominable than the Doctrine of Mahomet That Papists that positively hold the heretical and false Doctrines of the modern Church of Rome cannot possibly be saved are the Titles of several Chapters in which he endeavours to make good these charges how well let our Author consider but all men will see that this is not Representing but Disputing This is abundantly enough to give the Reader a tast of the Protesters honestly in Representing and how little I am concerned in these Quotations If some Protestants have charged the Doctrines and Practices of the Church of Rome with such consequences as they cannot justifie wiser Protestants disown it and Papists may confute it if they please which will be a little more to the purpose than to cry out so Tragically about Misrepresenting But to make good this charge of Misrepresenting against us he concludes with several passages out of the Homilies concerning the worship of Saints and Images Now if our Church be guilty of Misrepresenting in her very Homilies which we are all bound to subscribe we must acknowledge our selves to be Misrepresenters But wherein does the Misrepresentation consist Do they not set up Images in Churches And do they not worship them Have they not a great number of Saints whom they worship with Divine Honours The matter of fact is plain and confessed and therefore our Church does not misrepresent them So that the only Misrepresentation he can complain of is that he does not like the judgment of our Church about the worship of Saints and Images and we cannot help that This is the belief of our Church and this is our belief and let him prove us to be Misrepresenters in this if he can for that is not proved meerly by his calling it Misrepresenting Only I would gladly know of this Author what he takes the judgment of the Church of England to be about the worship of Images Whether it be Idolatry or not If he thinks our Church charges them with Idolatry in worshipping Images which I suppose he means when he complains of Misrepresentation and picks out some passages which look that way there is the authority of Doctor Godden against him unless he has changed his mind lately who accuses Dr. St. with contradicting the Church of England in his charge of Idolatry upon the Church of Rome and makes it a certain mark of Fanaticism to do so and then however we may be thought to misrepresent the Church of Rome in this charge of Idolatry we do not misrepresent the Church of England in it which is some satisfaction to us that we are not Misrepresenters on both sides But these Men take great liberties in Representing the Faith and Doctrines of Churches In one Kings Reign the Church of England does not charge the Church of Rome with Idolatry in the next it does though their Articles and Homilies be the same still but they deal with the Church of England no worse than they do with their own Church in one Age a Bellarmine truly Represents the Doctrine of their Church in another a Bishop of Condom and though the Council of Trent be but one and the same the Faith of it alters very often as it may best serve the interest of the Catholick Cause Our Author having exposed the Protestant Character as he calls
Church destroy justice towards Men in all relations as the Popes power of dispensing with the duties of all relations their Doctrines of probabilities of mental reservations that the intention regulates the action that no Faith is to be kept with Hereticks that the Pope may depose Princes and dispose of their Kingdoms pardon nay canonize King-killers and absolve Subjects from their Allegiance c. I know our Author calls all this Misrepresentation but that is not our Dispute now but whose Misrepresentation it is It is plain this is not Protestant but Popish Popery for not Protestants but Papists were the Original Authors And I doubt not were it worth the while it might easily be proved that the grossest Misrepresentations which this Author charges on Protestants are only transcribed out of Popish Authors and this he seems to own when he is so angry with us for proving these Misrepresentations as he calls them by appealing to their own private but approved Doctors who have in plain terms asserted those things which poor Protestants must not repeat after them without incurring the Censure of Misrepresenters Now though we grant that every Doctrine which we find in Popish Authors ought not to be accounted an Article of the Romish Faith yet if such Books be published by the authority of Superiors and when they are published and known in the World escape the Inquisition and the Index expurgatorius the Doctrines contained in them ought at least to be looked on as licensed and tolerated Doctrines and therefore consistent with the Romish Faith not a Misrepresentation of it For will a Church so strict and severe in its Discipline and so jealous of Heresies which censures all the Ancient Fathers and expunges out of their Writings every passage which in the least savours of Heresie which will not entrust the People to use the Bible for fear of their learning Heresie from it I say will such a Church suffer their own Doctors to publish such Opinions to the World as Misrepresent her own Faith and Worship without condemning or passing the least censure on them And therefore though we cannot prove from these private Doctors what the Faith of the Church of Rome is and what all are bound to believe who are of that Communion yet by their Authority we may confute the charge of Misrepresentation For no Protestant can be justly accused of Misrepresenting the Doctrines of the Church of Rome who charges them with no Doctrines but what are allowed to be taught in that Church as all those Doctrines are which are allowed by publick Authority to be Printed and Read in the Communion of that Church especially as I observed before where the Press is kept under such strict Discipline as it is in the Church of Rome We must not indeed charge all Papists with believing such Doctrines because all are not bound to believe them as they are to believe the Decrees and Definitions of their Councils but we may say that they are not contrary to the Faith of the Church because all Papists are allowed to believe them who will for I presume all Men are allowed to believe that which any Man among them is allowed to teach However I hope it may be some excuse to the Archbishop that he Misrepresents only at second hand since our Author will have it to be a Misrepresentation and says no more than some Papists themselves say and resolves all into the Credit and Authority of his Authors and I cannot think it a greater fault in a Protestant to give an account of such pernicious Doctrines and Opinions as are owned by some of their own Writers than it is in the Church of Rome to suffer them to be published by Authority and to pass without any Censure if they dislike the Doctrine As for what he transcribes out of Doctor Beard and Mr. Sutcliff I presume he intended we should take it all upon his Authority for he has not directed us where to find any of those passages he has cited and it is a little too much to read two great Books in Quarto to pick them out Without looking on the Books we might easily perceive that those sayings he has transcribed out of them do not concern Representing but Disputing and I never undertook to justifie every saying in Protestant Writers against Popery but yet some things sounded so harsh that I vehemently suspected foul play and therefore had the curiosity to examine and found it to be as I suspected Some passages for which they produce their Authorities and that very good Authorities as the World went then are cited by the Protester without any Authorities as he dealt before with the Archbishop or what they prove by variety of reasons is nakedly Represented without any reason to back it or their words are curtailed or transplaced which alters their sense and signification I shall give some few instances of this out of Mr. Sutcliff to let the World judge who are the Misrepresenters Quotations out of Mr. Sutcliff in the Papists Protesting c. Mr. Sutchliff's Survey of Popery THey speak what they can in disgrace of the Holy Scriptures FInally they say they are obscure and hard to be understood they speak what they can in disgrace of the Holy Scriptures P. 6. They give the Office of Christ's mediation to the Virgin Mary to Angels and to Saints they make also Saints our Redeemers They give the Office c. teaching that by their Merits Christians obtain their desires and are delivered out of Purgatory Ibid. They overthrow Grace and ascribe the merit of our Salvation not to Gods mercy through Christ not to the merit of his Passion but properly to our own Works and Merits Albeit they exclude not Grace from the work of our Salvation yet making Grace a Habit or Vertue they overthrow Grace c. p. 9. They cut out the Second Commandment because it cannot stand with the Popish worship of Images They cut out the Second Commandment in the Offices of our Lady and their Primers because c. Ib. They pray before Stocks and Stones nay they put their trust in them Nay they put their trust in them for if this were not so why should they hope for better success at the Image of our Lady of Loretto or Monserat than at any other Image or form of our Lady p. 10. Papists think they do God good service when they murder true Christians Proved from the cruel Executions in England France Germany Spain p. 23. By the Doctrine of Papists the Devils of Hell may be saved They teach that the Devils of Hell may have true Faith but our Saviour saith John 3. that whosoever believeth in him shall not perish but have everlasting life So it followeth by the Doctrine of Papists that the Reprobates and Devils in Hell may be saved p. 28. Papists blasphemously make Christ not only a desperate Man without hope but also an Infidel without Faith p. 13. They take from Christ both Faith
tacite acknowledgement that Jesus was born of her and that the Son must be a very Glorious Prince when the Mother is so highly exalted upon account of her Relation to him as to have so many devout Prayers and Hymns offered up to her But does this prove that the Prayers which are immediately directed to the Virgin Mary are principally directed to Christ because Mary was his Motâ—â—â— which is the whole Mystery of the business Suppose Christ should think himself honoured by those Prayers which are offered to his Mother yet is there no difference between praying to Christ and that Honour we do him in praying to his Mother A late Author indeed tells us that the Veneration which we give to Mary redounds to Jesus All Honour given to the Mother tending to the Glory of the Son for as he communicates with her in Flesh and Blood so also doth he partake with her in her Qualities and Perfections and therefore he is a sharer in that Homage and Observance that is made to her This is a new sort of Consubstantiation and Communication of Properties but yet how much soever we honour Jesus when we pray to Mary yet we do not pray to Jesus when we pray to Mary and therefore these Prayers are principally and immediately directed to Mary not to God or Christ and therefore to offer ten Prayers to Mary for one to God look very like honouring Mary much more than her Son or God the Father Well but she is the Mother of God and Blessed amongst Women but how does her being Christs Mother entitle her to a greater share in our Prayers and Devotions than Christ himself It is indeed a great Honour to her to be the Mother of Jesus but does this entitle her to that Worship and Homage which is due to her Son She is the happiest Mother among Women but does this advance her above Angels and Arch-Angels For my part I see no reason to think that her bearing Christ in her Womb which was a singular Favour conferred on her but has nothing of Merit in it should advance her above the most Eminent Apostles and Martyrs who with undaunted Courage and unwearied Industry propagated the Gospel throughout the World and were the great Ministers of his Kingdom I am sure our Saviour does not seem to attribute any such mighty Vertue to the Maternity of Mary when a certain Woman said unto him Blessed is the Womb that bare thee and the Paps which thou hast sucked he answered yea rather Blessed are they who hear the Word of God and keep it And in another place when some told him behold thy Mother and thy Brethren stand without desiring to speak with thee he answered and said unto him that told him who is my Mother And who are my Brethren and he stretched forth his hand towards his Disciples saying behold my Mother and my Brethren for whosever shall do the Will of my Father which is in Heaven the same is my Mother and Sister and Brother Which prefers his meanest Disciples before the Mother of his Flesh considered only as his Mother which he would not have done had the bare Maternity of Mary advanced her above all other Creatures Well but she is most acceptable to God in her Intercession for us Did the Angel tell them this too as well as that she is Blessed among Women Whence then do they learn it Is it only because she is a Mother Have all Mothers then such a natural Authority over their Sons even when they are Soveraign Princes Cannot the Eternal Son of God chuse an Earthly Mother but he must admit her into the Throne with him and govern his Kingdom if not by her Commands yet by her Importunities and Requests This is thought a great weakness in Earthly Princes and usually proves fatal to their Government and yet it is much more tolerable in Earth than in Heaven What has the Mother of his Flesh to do to intermeddle in the affairs of his Spiritual Kingdom which she is not capable of managing She had no Authority in the Church while she was on Earth which methinks her Maternity might give her as much Right to as to be Queen-Regent of Heaven When Christ was a Child he lived in Subjection to Mary and Joseph though he began early to give them a Specimen of a Superiour Power he had and such a work to do as discharged him from Subjection to Earthly Parents When he was but twelve years old he told his Mother how was it that ye sought me wist ye not that I must be about my Fathers business When his Mother at the Marriage in Cana of Galilee acquainted him that their Wine was spent and insinuated her desire that he should help them he rebukes her for it Woman what have I to do with thee my hour is not yet come She was not to direct him what to do in such matters and can we think then that now he is advanced to the Right Hand of God he will suffer her to intermeddle in the administration of his Kingdom But our Author believes it damnable to think the Virgin Mary more powerful in Heaven than Christ or that she can in any thing command him It is well the Impera Redemptori command the Redeemer is at last disowned by them though it may be some may think it a little too much to call it damnable because whatever Papists believe now there was a time when this was used in the Missals of the Roman Church and will he say that it was damnable then to use that Hymn I believe no Papist ever thought the Virgin Mary to be-Omnipotent much less that she can do more than Christ can or can command him by a direct and Superior Authority nor did any man that I know of ever charge them with this and if it be only in this sense that he denies the Virgin to be more powerful in Heaven than Christ it is nothing to the purpose for it is possible for a Subject to be more powerful than his Prince though he cannot command him and can do nothing but by his Princes favour but if he have so much the ascendant of his Prince that he can deny him nothing that he does whatever he will have him and such things as no other consideration should incline him to do but the desire of such a powerful Favourite this man is really more powerful than the Prince because he has the direction and Government of the Princes Power He has the Prince himself in his Power and therefore is more powerful than he And if this be the case of the Blessed Virgin that she has the Disposal of Christ's Grace and Mercy though not by a direct Authority yet by her Interest in her Son if he never denies that which she asks but grants that at her Intercession which he would not grant without it if the Papists believe this they believe her to be more Powerful than Christ
these things and charge the Church of Rome with them and not like that Church ever the better which suffers such abuses and applauds such cruelties as Papists themselves who have not put off all humanity cannot but abhor 3. That as often as they tell what they think of our Doctrines and Practices they would likewise at the same time inform their hearers that those thoughts are as the Replier says Opinions Interpretations and Consequences of their own concerning our Doctrine and not our avowed Doctrine But this is a very needless caution as I observed before for our people do not think that the Papists themselves believe all that ill of their own Doctrines and Practises which we charge them with and I cannot easily see how our disputing against the Doctrines and Practices of the Church of Rome and answering the Arguments whereby they justify themselves should betray people into such a mistake for it is no natural proof that two men are of the same mind because they dispute against one another Thus much for the Protester And to conclude the whole I shall give my Readers a short view of the whole progress of this dispute that they may see what shuffling Adversaries we have to deal with When the Book entituled A Papist Misrepresented and Represented was exposed to publick view and mightily applauded by those of the Roman Communion and industriously dispersed and earnestly recommended to the perusal of Protestants a very learned and charitable hand undertook to make a true representation of the Doctrines and Practises of the Church of Rome which he performed with such full and plain evidence that the Misrepresenter hath not so much as attempted to charge him with any one false Citation nor to show in any one particular that he has misrepresented their Doctrines and Practises but instead of this in his Reflections on the Answer if the Reflecter and Misrepresenter be the same person as he owns himself to be he makes fresh complaints of Protestants misrepresenting Papists which if it had been true is no confutation of that representation which the Answerer had made of Popery The question then was Whether the Church of Rome believes and practises as the Answerer says she does and proves by unquestionable authorities that she does But this was too plainly proved to be a question any longer and therefore he rather chose to debate that general question about the Rules of Representing and how we must know what is the Faith of the Church of Rome and whether the Bishop of Condom's Exposition have not a sufficient authority given to it by the Pope and Cardinals and Bishops of France and what the authority of private Doctors is and the like but has not in any one particular shown wherein the Answerer has misrepresented them that the authorities he alledges are not good that he has put any forced and unnatural sense upon the words of their Council or Catechism or Doctors or that their Church has by any publick acts contradicted what he charges to be her Doctrine or Practise This he has not done and therefore we have reason to believe this he could not do and this is reason enough to conclude that the Answer contains a true Representation of the Doctrines and Practises of the Church of Rome I did not think such Reflections as these worth the notice of the Learned Answerer and therefore undertook to reply to them my self and particularly examined every thing he had said in return to this he publishes another Answer which he calls Papists Protesting against Protestant Popery and I thought it would come to bare protesting at last for his Reason and Argument run very low before this I have now considered and I think have not suffered any thing to escape without an answer but that the Reader may the better understand what a formidable Adversary this is I shall briefly compare the Reply with his Answer and then leave him to judg of the ingenuity and honesty of the Protester In answer to his fresh complaint of Misrepresenting in my Reply I considered what it is to Misrepresent viz. To charge them with such Doctrines and Practises as the Church of Rome dâ—sowns and proved from his own Character of a Papist Misrepresented that we are no Misrepresenters for what he makes us charge them with believing and doing in the Character of a Papist Misrepresented that he owns and defends in the Character of a Papist Represented and the only difference in most Cases between these two Characters is this That in the Character of a Papist Misrepresented he puts in all the ill things which Protestants say of their Faith and Worship and in the Character of a Papist Represented he says all the good things he can of it but this I told him does not belong to Representation but Dispute and therefore whatever guilt we charge their Doctrines and Practises with this is not to misrepresent while we charge them with nothing but what is their Faith and Practise to Represent in this sense is only to report matter of fact and he who reports truly cannot misrepresent If we charge them with any guilt which they think they are not chargeable with this becomes matter of dispute and it is not enough to confute such a charge to tell the World that they do not believe so ill of their own Doctrines and Practises as we Protestants do By this Rule I examined the Thirty seven particulars of his Character and carefully distinguished between matters of representation and dispute and all this he grants and yet in his Answer falls a protesting against Protestant Popery as if we had made a new Religion for them whereas we only tell them what the faults of their Religion is and this he calls Protestant Popery That is the judgment of Protestants concerning Popery and this he protests against which is a much easier way than to confute it And now instead of defending his own Characters wherein he had charged us with misrepresenting Papists and which I had proved and he in effect granted to be no misrepresentation he seeks about to find out some new Protestant Misrepresenters and fills up several Pages with Citations out of the Manual of John Archbishop of York Mr. Sutcliff and others Now in the first place he ought to have shown that the distinction between matters of representation and dispute by which I answer'd his own Characters will not justify these Misrepresenters also as most certainly it will and a Hundred more if he can find them but he saies not one word of this but only cites their words and calls it misrepresenting But besides this he has used very foul play to make Misrepresenters of them The Archbishop only transcribes out of Popish Authors and cites his authorities the Protester sets all down as the Archbishops words without letting his Reader know that Papists teach these things and that the Archbishop only repeats them after them But besides concealing the Popish authorities
to which they refer he has taken another course with Mr. Sutcliff has set down only half sentences and concealed both the authorities and the reasons he alledges for what he saies which is in a strict and proper sense to misrepresent All that he answers to that distinction between representing and disputing which he allows to be good is this That the common people do not distinguish these matters but look upon all to be equally the Faith of Papists That is if they hear any man call the worship of Images Idolatry they do as verily think that Papists believe Idolatry lawful as he saies in his Character as that they worship Images risum teneatis and thus much for Representing The next dispute is about the rule of Representing In his Introduction to A Papist Misrepresented c. he appeals to the Council of Trent and Catechism ad Parâ—chos this the Answerer likes well but tells him 1. That he shows no authority he hath to interpret that Rule in his own sense against the Doctrine of many others as zealous for their Church as himself as he does in the Popes Personal Infallibility and the Deposing Power which he saies are no Articles of Faith though other zealous Papists say they are and asks what authority he has to declare the sence of the Council of Trent when the Pope has expresly forbidden all Prelates to do it and reserved it to the Apostolical See 2. The Answerer tells him That he leaves out in the several particulars an essential part of the character of a Papist since the Council of Trent which is that he doth not only believe the Doctrine there defined to be true but to be necessary to Salvation 3. That he never sets down what it is which makes any Doctrine to become a Doctrine of their Church 4. That he makes use of the Authority of particular Divines as delivering the sense of their Church when there are so many of greater Authority against them whereas if we proceed by his own rule the greater number is to carry it These were all very material objections and did deserve to be considered but as for the three last he takes no notice of them in his Reflections and says very little to the first The Answerer had asked How the Council of Trent comes to be the Rule and Measure of Doctrine to any here in England where it was never received p. 4. To this he answers in his Reflections p. 5. That the Council of Trent is received here and all the Catholick World as to all its Definitions of Faith But I told him in my Reply p. 51. that the meaning of that Question was not Whether it was owned by private Catholicks but by what publick Act of Church or State it had been received in England as it had been in other Catholick Countries and this he says nothing to and therefore might as well have let it alone at first I reinforced the Bull of Pope Pius 4th against any private mans interpreting the Council according to his own private Sense shewed the Reason and Policy of it and what a presumption it is for a private man when their Divines differ in their Opinions about any Doctrine to call one Opinion Popery Represented and the other Popery Misrepresented as our Author has done in the Articles of the Popes personal Infallibility and the Deposing Power as if Bellarmin and Suarez must not pass for good Catholicks but for Misrepresenters because they do not believe in these Points as our Representer does and this he takes no further notice of But to prove that he has not interpreted the Council according to his own private Sense he appeals to the Bishop of Condom's Exposition which is approved by the Pope himself and therefore has the Authority of the See Apostolick To this I answered that Bellarmin's Controversies had as great an Attestation from Pope Sixtus 5. as the Bishop of Condom's from this present Pope to which he gives no Answer and I observed from Canus that the Popes private Approbation is not the Authority of the See Apostolick but only his Judgment ex Cathedra and to this he gives no Answer but Shuffles a little about a private malicious and inconsiderate Judgment which I have now answered and makes a new Flourish about the several Translations and great approbation which has been given to this Exposition which I have again said something to tho I need not have said any thing had I before seen the Preface to the Answer to the Bishop of Condom and I guess our Author will never mention it more and then what becomes of his Characters He denied the Popes Personal Infallibility to be an Article of Faith because not positively determined by any General Council In answer to which I told him that other Roman Divines did believe it an Article of Faith That the Churches Infallibility was not determined by any General Council no more than the Popes Infallibility and yet was owned by them as an Article of Faith that if there be any Infallibility in the Church the Pope as the Supreme Pastor has the fairest pretence to it For Infallibility ought in reason to accompany the greatest and most absolute Power and this he has passed over silently Next comes the Deposing Power which has as evidently been declared in General Councils as Transubstantiation and how comes this to be no Article of Faith To this he answers that it wants an Anathema and that it is not decreed as a Doctrinal point but as a matter of Discipline and Government This I examined at large in my Reply and he is much concerned at it that I put him out of his Representing humour by disputing but he thought himself bound in Civility to say something to it and truly he has been wonderfully Civil as appears from what I have already said in Answer to him The Answerer in his Introduction had proved the Deposing Doctrine on him from two sayings of his own That the orders of the supreme Pastor are to be obeyed whether infallible or not and that Popes have own'd the Deposing Doctrine and acted according to it and others are bound to obey their Orders and consequently to act when Popes shall require it according to the Deposing Doctrine To this he answers in his Reflections that he only made a comparison between Civil and Ecclesiastical Power and therefore it is as unjust from hence to infer That all the Orders of the Pope must be obey'd as it would be to say that Subjects must obey their Princes in every thing they command whether it be good or bad and this I told him in my Reply I would acknowledg to be a good answer if he would grant the Deposing Doctrine to be a sin But this I suppose he was unwilling to do and therefore we hear no more of this matter In the next place in his Reflections he finds great fault with the
supposes the same and the Decree to abstain from Blood and from things Strangled includes this doctrinal Definition That it was unlawful for Gentile Christians at that time to use their Christian Liberty in those matters to the offence and scandal of believing Jews The matter in short is this Every Decree which commands the doing any thing must contain a virtual Definition that such a thing may be lawfully done and every Decree which forbids the doing any thing does withal define that such a thing is either absolutely unlawful in it self or highly inexpedient and therefore unlawful in such Circumstances to be done this is as necessary as it is to command nothing but what is lawful and to forbid nothing but what is either unlawful or highly inexpedient And therefore when the Church of Rome Decrees the deposing Heretical Princes or the favourers of Hereticks She virtually defines that it is lawful to depose Princes which is a doctrinal Definition and may in a large sense be called an Article of Faith as that signifies all Doctrinal points proposed to us to be believed as I observed in my Reply p. 50 3. The third Enquiry was Whether the Authority of the Church be not as sacred in decrees of Manners as in Articles of Faith for the proof of which I urged the Council at Jerusalem and shew'd That Rules of Discipline and Government to direct the lives and manners of men is the only proper subject of Ecclesiastical Authority P. 55. And here where he should have taken notice of the Council of Jerusalem he says nothing of it but only says p. 32. that I urge out of Canus and Bellarmine that General Councils cannot err even in such decrees when they relate to things necessary to salvation and which concern the whole Church And when I have proved the Deposing Decree to be of this nature and esteemed as such by their Church I may then deserve a farther consideration What their Church will esteem if he may be the Expounder of it is nothing to the purpose for we argue not from their private esteeming but from their publick Definitions and if a General Decree for the government of the whole Church concern the whole Church and if to command a sin concerns mens salvation then the Deposing decree does for if it be unlawful to depose Heretical Princes it is more than a single sin to do it and if they will grant that General Councils cannot command a sin then they must grant that it is lawful to depose Heretical Princes and I agree with him that this does deserve a farther Consideration and shall be glad to hear his thoughts of it This Author in his Reflections p. 10. proves that Popes themselves own that the deposing power is no Article of Faith in letting so many open and positive asserters of the no-deposing power pass without any censure of heresie This in my Reply p. 57. I attribute to their want of power For Princes will not be deposed now nor suffer those to be censured who deny the deposing Power This in his protestation p. 32. he says Is spoke like an Oracle but he expects some better Argument than my bare assurance of what the Pope would do if he had power And I thought I had given him a better argument than my bare word for it viz. the experience of former Ages what Popes did when they had power for tho the infallible Chair may dissemble a little when circumstances of affairs require it yet sure it is not given to change What follows about the worship of Saints and Images I suppose has been sufficiently answered already but I cannot but observe a very pleasant argument he has against what I assert That no intention can alter the nature of actions which are determined by a divine or human Law Whereby I prove that if they do such things as in the account of the Divine Law are idolatrous their intention not to commit Idolatry will not excuse them This he says p. 36. a Quaker might as reasonably make use of for the justifying his yea's and his nay's and his other points of Quakerism For if he should say No intention can alter the nature of actions which are determined by a divine or human law but Swear not at all neither be ye called Masters and let your communication be yea yea nay nay are actions or things determined by the divine law therefore the intention of doing no evil in them cannot excuse the dâ—ing otherwise than is there determined from the guilt of sin But will our Protester say that the Divine Law does forbid all swearing then I grant that the Quakers are in the right and no intention will justifie swearing but St. James must be expounded so as to reconcile his words with other passages in Scripture which allow of swearing and could he show us where bowing and kissing and kneeling and praying before an Image is in any sence allow'd in Scripture then we would grant also that the direction of the intention would justifie such a use of these actions as the Scripture allows but what is absolutely forbid to be done no intention can excuse which is our present case here He concludes all with two or three Requests which must be briefly consider'd 1. That he the Replier will use his interest with Protestants to hold to what he saies they do ond charge us with nothing but what we expresly profess to Believe and Practice Now I can assure him there is no need of using my interest with Protestants to do this for I hope they are naturally inclined to to be honest but there are so many us's among them that possibly some Protestants may mistake one us for another They practice indeed generally much alike but they believe differently and they represent differently and they expound the Doctrine of their Councils differently and I hope Protestants may without any offence say how and wherein they differ and I think we cannot be justly charged with misrepresenting while we relate matter of Fact truly what their practice is and what their different sentiments and opinions are about these matters 2. That they Protestants pick not up the abuses of some the vices and cruelties of others the odd opinions of particular Authors and hold these forth for the Doctrines and Practices of our Church and that in charging any practises they charge no more than are concerned Now this is very reasonable if he speaks of such abuses as are not allowed and countenanced by the Church and of such cruelties as are not practised encouraged commended by the Governours of the Church and justified by the Decrees and Canons of Popes and Councils or of such odd opinions of particular Authors as steal into the world without publick authority and are censured as soon as they are known but as far as the Church gives any countenance and authority to such abuses cruelties odd opinions I see no reason why Protestants may not complain of