Religio Laici, by J. R. a Convert of Mr Bayes.
In such coarse invective were Dryden's theological poems censured by persons, who, far from writing decent poetry, or even common sense, could neither spell, nor write tolerable grammar.
[8] "Whosoever will be saved, before all things it is necessary that he hold the Catholic faith.
"Which faith, except every one do keep whole and undefiled, without doubt he shall perish everlastingly.
[9] The controversy between Athanasius and Arius long divided the Christian church. The former was patriarch of Alexandria, and the latter bishop of Nicomedia, in Asia. The dispute regarded the godhead of the Trinity. The doctrine of Arius, that God the Son was not co-existent, consequently, not equal in dignity with God the Father, was condemned by the grand general council of Nice, and he was banished. But he was afterwards recalled by the emperor; and his heresy spread so widely, that almost all the Christian world were at one time Arians. As a test of the true orthodox doctrine, Athanasius composed the creed which goes by his name. Being written expressly for this purpose, and for the exclusive use of the Christian world, Dryden argues, with great apparent justice, that the anathema with which it is fenced, has no relation to the heathens, and that we cannot, with charity, or even logically, argue from thence concerning their state in the next world.
[10] "It is certain, that the restless and enterprising spirit of the Catholic church, particularly of the Jesuits, merits attention, and is, in some degree, dangerous to every other communion. Such zeal of proselytism actuates that sect, that its missionaries have penetrated into every nation of the globe, and, in one sense, there is a Popish-plot perpetually carrying on against all states, Protestant, Pagan, and Mahometan."—Hume, Vol. VII. p. 72.
[11] The unfortunate Edward Coleman was secretary to the Duke of York, and in high favour with his master. With the intriguing spirit of a courtier, and the zeal of a Catholic, he had long carried on a correspondence with Father La Chaise, confessor to the king of France, with the Pope's nuncio, and with other Catholics abroad, for the purpose, as he himself states it, of "the conversion of three kingdoms, and by that, perhaps, the utter subduing of a pestilent heresy, which has a long time domineered over a great part of the northern world." It would seem, from these letters, that it was the purpose of the Catholics, to begin by obtaining, if possible, a toleration, or exemption from the penal laws; and then, while strengthening themselves by new converts, to await the succession of James, or the open declaration of Charles in favour of their religion. From various points it appears, that Coleman was a better Catholic than an Englishman; and would not have hesitated to sacrifice the interests of his country to France, if, by so doing, he could have brought her faith nearer to Rome. There were also indications of both the king's and duke's accessibility to foreign influence, which were fraught with consequences highly dangerous to the country. But, while the Catholics were availing themselves of these unworthy dispositions in the royal brothers, it was quite absurd to suppose, that they should have forfeited every prospect of success, by assassinating these very persons, upon whose lives their whole plan depended, to place upon the throne the Prince of Orange, the head of the Protestant League. Yet, although not the least trace is to be found in Coleman's letters of the murders, invasions, fires, and massacres, which Oates and Bedloe bore witness to, the real and imaginary conspiracy were identified by the general prepossession of the nation; and Coleman, who undoubtedly deserved death for his unlawful and treasonable trafficking with foreign interests against the religion and liberty of his country, actually suffered for a plot which was totally chimerical.
[12] These are all Jesuits and controversial writers.
Mariana maintains, that it is well for princes to believe, that if they become oppressive to their people, they may be killed, not only lawfully, but most commendably.—Institut. pp. 61, 64. In the 6th chapter of the same work, he calls the murder of Henry III. of France by Jaques Clement, "insignem animi confidentiam—facinus memorabile—cæso rege, ingens sibi nomen fecit."
Bellarmine declares roundly, that all heretics are to be cut off, unless they are the stronger party, and then the Catholics must remain quiet, and wait a fitter time.—De Laicis, Liber III. cap. 22.