Simancha affirms, "propter Hæresin Regis, non solum Rex regno privatur, et a communione fidelium diris proscriptionibus separatur; sed et ejus filii a regni successione pelluntur." Suarez expressly says, "Regem excommunicatum impune deponi vel occidi quibuscunque posse."—Suarez in Reg. Mag. Brit. Lib. 6. cap 6. § 24.
These are sufficient examples of the doctrine laid down in the text, which, I believe, is now as much detested by Roman Catholics as by those of other religions.
[13] Edmund Campian, and Robert Parsons, English Jesuits, in the year 1580, obtained a bull from the Pope, declaring, that the previous bull of Pius V., deposing and excommunicating Queen Elizabeth, did forever bind the heretics, but not the Catholics, till a favourable opportunity should occur of putting it into execution. Thus armed, they came into England, their native country, for the express purpose of proclaiming the pope's right to dethrone monarchs, and that Queen Elizabeth's subjects were freed from their allegiance. Campian was hanged for preaching this doctrine, A. D. 1581. Parsons, finding England too hot for him, fled beyond seas, and settled at Rome. He published many works, both in English and Latin, against the church and state of England; one of which is, "A Conference about the next Succession of the Crown of England." printed in 1593, under the name of N. Doleman. The first part contains the doctrine concerning the right of the church to chastise kings, and proceed against them. This book the fanatics found so much to their purpose, that they reprinted it, to justify the murder of Charles I.—Athenæ Oxon. Vol. I. p. 358. Doleman, under whose name it was originally published, was a quiet secular priest, who abhorred such doctrines. Parsons, the real author, died at Rome in 1610.
[14] The Dominium directum is the right of seignory competent to a feudal superior, in opposition to the Dominium utile, or actual possession of the lands which is held by the vassal.
[15] Hugh Paulin Cressy, better known by the name of Serenus Cressy, which he adopted upon entering into a religious state, was originally chaplain to the unfortunate Strafford, and afterwards to the gallant Falkland; but, having gone abroad after the civil wars, he became a convert to the Catholic faith, and a benedictine monk in the English college of Douay. After the Restoration, he returned to England, and was appointed chaplain to Queen Catherine. He was remarkable for regularity of life, unaffected piety, modest and mild behaviour. But in mystical doctrines, he was an enthusiast; and in religion, a zealot. He was the principal conductor of controversy on the part of the papists; and published many treatises against Stillingfleet, Pierce, Bagshaw, and other champions of the protestant faith. His chief work was the Church History of Brittany, from the beginning of Christianity to the Norman Conquest.—See Athenæ; Oxon. II. p. 528.
[16] The passage in Lord Herbert's history, referred to by Dryden, seems to be that which follows:
"For as the scriptures began then commonly to be read, so out of the literal sense thereof, the manner of those times was, promiscuously to draw arguments, for whatsoever in matter of state or otherwise was to be done. Insomuch, that the text which came nearest the point in question, was taken as a decision of the business; to the no little detriment of their affairs: The scriptures not pretending yet to give regular instructions in those points. But this is so much less strange, that the year preceding, the Scriptures (heretofore not permitted to the view of the people) were now translated in divers languages, and into English, by Tindal, Joy, and others, though, as not being warranted by the king's authority, they were publickly burnt, and a new and better translation promised to be set forth, and allowed to the people. It being not thought fit by our king, that under what pretence or difficulty soever, his subjects should be defrauded of that, wherein was to be found the word of God, and means of their salvation. Howbeit not a few inconveniences were observed to follow. For as the people did not sufficiently separate the more clear and necessary parts thereof, from the obscure and accessory; and as again taking the several authors to be equally inspired, they did equally apply themselves to all; they fell into many dangerous opinions: Little caring how they lived, so they understood well, bringing religion thus into much irresolution and controversie, while few men agreeing on the same interpretation of the harder places, vexed each others conscience, appropriating to themselves the gift of the spirit. Whereof the Roman church, (much perplext at first with these defections) did at last avail itself; as assuming alone the power of that decision, which yet was used more in favour of themselves, than such an analogy, as ought to be found in so perfect a book. So that few were satisfied therewith, but such as, renouncing their own judgment, and submitting to theirs, yielded themselves wholly to an implicit faith; in which, though they found an apparent ease, yet as, for justifying of themselves, the authority of their belief was derived more immediately from the church, than the scripture, not a few difficulties were introduced, concerning both: While the more speculative sort could not imagine, how to hold that as an infallible rule, which needed humane help to vindicate and support it; nevertheless, as by frequent reading of the scripture at this time, it generally appeared what the Roman church had added or altered in religion, so many recovered a just liberty, endeavouring together a reformation of the doctrine and manners of the clergy, which yet, through the obstinacy of some, succeeded worse, than so pious intentions deserved."
[17] William Tyndal, otherwise called Hitchens, was born on the borders of Wales, and educated at Oxford. He was one of the earliest Protestants, and so boldly maintained the doctrines of the Reformation, that he was obliged to leave England. He employed himself, while abroad, in executing a translation, first of the New Testament, and afterwards of the Pentateuch, with prologues to the different books. But as he was a zealous Lutheran, and as it had not pleased King Henry VIII. that his subjects should become Protestants, though they had ceased to be Papists, Tyndal's version of the New Testament was publickly burned, and prohibited by royal proclamation, as tending to disturb the brains of weak persons. This grossly indecorous expression was not altogether without foundation. A rule of faith, containing the most sublime doctrines both of faith and moral practice, and which had long been acknowledged the only guide to heaven, could not be exposed at once to the vulgar, who had been bred up in the grossest ignorance of its nature and contents, without dazzling and confounding them, as the beams of the sun suddenly let in upon the inmates of an obscure dungeon. It was not till the sacred Scriptures, with the expositions of judicious pastors, became a part of the regular education of the people, that their minds were duly prepared to make the proper use of that inestimable gift.
The fate of Tyndal was melancholy enough. By the influence of Henry, he was seized at Brussels; and, under pretence of his being a pragmatical incendiary, one of the first translators of the New Testament was strangled and burned, at Filford castle, about twenty miles from Antwerp, in 1536. His last words were, "Lord, open the king of England's eyes."
[18] Heylin says, the reformation would have rested with the first public liturgy, confirmed by act of parliament in the second and third years of Edward VI., "if Calvin's pragmatical spirit had not interposed. He first began to quarrel at some passages in this sacred liturgy, and afterwards never left soliciting the lord protector, and practising, by his agents, on the court, the country, and the universities, till he had laid the first foundation of the Zuinglian faction, who laboured nothing more than innovation both in doctrine and discipline."—Ecclesia Restaurata. Address to the Reader.