It is well known that the Bull in Cœna Domini is read in the hearing of the pope every Maunday Thursday. By that bull all Protestants are excommunicated and anathematized; and will any one say that the church of Rome would not execute the sentence of excommunication if she possessed the power? To assert the contrary assuredly argues either great obstinacy or egregious folly.

To the bull In Cœna Domini may be added the oath to the pope taken by every bishop on his elevation to the episcopal dignity, by which he engages to persecute and attack heretics.

Such are the principles of the Romish church as embodied in her councils and her canon law. If they are true, then the gunpowder conspirators were justified in their proceedings, nay, they were acting a meritorious part in the prosecution of that design.

Nor have the doctors and eminent supporters of that church hesitated to avow the same principles in days that are past, though in modern times, it has been attempted to deny them, or explain them away. How modern Romanists can consistently deny that such doctrines are enjoined by their church, appears to me inexplicable, except on the jesuitical principle of equivocation, which will enable them to pursue any course calculated to advance the interests of the apostolic see; and though Romanists generally repudiate such doctrines, yet it is asserted in the theology of Dens, and taught at Maynooth, and doubtless in other similar institutions, that heretics are the subjects of the church of Rome[29]. A host of writers might be alleged, who assert that it is lawful to punish heretics with death. So numerous are the passages in Romish authors on this topic, and so well known, that I abstain from any quotations. Still I will meet an objection not unfrequently alleged by Romanists, when pressed in an argument by the authority of names in high repute in their church, namely, that “the church is not bound by the views of particular individuals.” The views of these individuals, however, are those of the church, as I have already proved. But further, why are not these views censured if the church does not maintain them? The church of Rome has published an Index Prohibitorum, in which all Protestant works are included; and an Index Expurgatorius, in which many passages in the works of well known Romanists are marked for erasure as containing sentiments akin to those of the Protestant churches. As, therefore, the church of Rome has not hesitated to expunge passages from the writings of her own members, when she has deemed them at variance with her principles, why, if she views those portions of the works to which I allude, and which enforce the persecution of heretics even to death, to be erroneous, does she not adopt the same process respecting them? As she has not done so, the undoubted inference is, that these writings are not disapproved of by the church. It is not possible for any Romanist to object to this line of argument; nor can it be charged with unfairness.

Nearly allied to the punishment of heresy is the question of the pope’s deposing power. It is asserted in the canons already quoted, and which cannot be disputed; and it is also asserted by numerous writers, whose works have never been censured in an Index Expurgatorius. Bellarmine says, “It is agreed upon amongst all, that the pope may lawfully depose heretical princes and free their subjects from yielding obedience to them.” Can it be denied, therefore, that such was the doctrine of the church of Rome in the time of Bellarmine? And if such was the doctrine of that church then, it must be the doctrine of the same church now, since none of her articles of faith have been changed, none of her doctrines have been repudiated. It is true that the doctrine is not insisted on by modern Romanists; but what security have we that the claim would not be revived if the church of Rome should ever possess sufficient power to enforce it? We must therefore insist on charging these and similar doctrines on the church of Rome, until she renounces them by a solemn and public decision.

Tillotson’s observations on this question, in his sermon on the fifth of November, are so just that I shall make no apology for quoting them. “Indeed, this doctrine hath not been at all times alike frankly and openly avowed; but it is undoubtedly theirs, and hath frequently been put in execution, though they have not thought it so convenient at all times to make profession of it. It is a certain kind of engine, which is to be screwed up or let down as occasion serves: and is commonly kept like Goliah’s sword in the sanctuary behind the ephod, but yet so that the high-priest can lend it out upon an extraordinary occasion. And for practices consonant to these doctrines, I shall go no further than the horrid and bloody design of this day.”

It is singular that there is no express mention of the deposing power in the council of Trent. The pope and the fathers perceived that times were already altered, that sovereigns were not likely to submit tamely to such an assumption of authority, and that their proceedings must be managed with more craft than formerly. Still the deposing power was established by implication, in the ratification of the decrees of the Lateran council; and we know that it was exercised at a subsequent period against Queen Elizabeth. Parsons declared, in the reign of Queen Elizabeth, that it was the doctrine of all learned men, and agreeable to the apostolic injunctions; and that the power of deposing kings has not only been claimed, but acted upon, may easily be proved. It was not always treated as a speculative doctrine. History shows that many wars have been waged through this very principle. In some cases the papal sentence has been carried into effect, and in others it has led to war and bloodshed, some states having always been ready to attempt to carry the sentence into effect.

The following list will show how frequently the Roman pontiffs in the days of their glory, claimed and exercised the power of deposing sovereigns.

This is a sample of papal attempts against kings; and it proves that the popes have always lost sight of St. Peter’s character, though acting as his successors. Our own sovereigns have often felt the weight of the papal power. King Edgar was enjoined by Dunstan, the abbot of Glastonbury, not to wear his crown for seven years, to which he was compelled to submit. Henry II. was forced to walk barefooted three miles to visit Becket’s shrine, and there to receive fourscore lashes from the monks on his bare back. King John was compelled to resign his crown to the pope’s legate, and take it back on condition of paying a yearly sum of a thousand marks to the pope.