66 In fine, the opinion of a learned Proteftant bi-' fhop: "Among all the herefies this age has spawned, there is not one more contrary to "the whole defign of religion, and more de"ftructive of mankind, than is that bloody "opinion of defending religion by arms, and "of forcible refiftance upon the colour of re44 ligion." However, upon clofer infpection into those perfecutions which have changed Europe into a scene of Gothic barbarity, we shall find a combination of various causes, amongst which religion was a pretext, paffion and policy the main fprings. To clear religion from thofe bloody imputations, let us contraft the present to the paft times: the Huguenots, formerly victims to the policy of Catharine de Medicis, live now in peace and opulence, enjoy their rich estates in Poitou, Lower Normandy, &c. The order of Military Merit is inftituted to reward the valour of their officers: and in France no man's religion is a bar to his promotion in the career of military honours, whereas nothing more common than to see the French legions commanded by Proteftant generals. Here in Ireland, the Catholics, formerly drove by thousands into woods and caverns, and their clergy hunted like wild beasts, live unmolefted, though debarred of the privilege privilege of becoming foldiers or mayor's ferjeants. The refpective Tegions of the two kingdoms are now what they were then : whence proceeds this happy tranfition from perfecution to lenity? Not from the Chriftian religion, whofe fpirit never changes; but from the different characters of its profeffors. The French Huguenots are now under Lewis XVI. They have been formerly under the sway of a Medicis. Formerly under the Stuarts, we are now governed by the Brunfwicks. Our magiftrates are Protestants, but quite different from thofe who, instead of redreffing grievances, used to foment the rebellion, with a view of enriching themselves by the spoils of oppreffion. In fine, fir, let us diveft ourselves of paffion: Religion will never arm our hand with the poniard. 66 ART V. "I further declare, that it is no article of my faith, and that I do renounce, reject, and abjure the opinion, that princes excommu"nicated by the pope and council, or by 66 any authority of the fee of Rome, or by any authority whatsoever, may be depofed or murdered by their subjects, or by any "perfon whatsoever and I do promife, that 46 1 will 12 "I will not hold, maintain, or abet any fuch opinion, or any other opinion, contrary to "what is expressed in this declaration." This article of the teft requires a peculiar difcuffion as the pope's depofing power has caufed fuch confufion in Europe, during the great struggles between the priesthood and empire, and is often an engine employed in parliament, to defeat the good intentions of the members, who, from principles of humanity and zeal for the profperity of the kingdom, endeavour to remove the heavy yoke of penal reftraints. The queftion is-Whether the depofing power be an article of the Catholic faith? For my heart ftartles and my hand recoils, at the words, "murdered by their subjects." As if the principles of any fect of Chriftians authorized a gloomy ruffian to plunge the dagger in the royal breaft. To determine the question, let us enquire, firft, Into the doctrine of the church concerning the depofing power: fecondly, Into its origin. Resistance to princes has been an early charge against the church: and from her infancy down to this day, her paftors and doctors have repelled the calumny. An imputed doctrine then, yet ftill disclaimed, can never be an article of her faith. It is true that the conceffions of princes to the Apoftolic fee,—an exceffive veneration for the firft paftor of the church,-flattery in fome, -rash zeal in others, have raised up Bellarmin and fome other champions for the depofing power beyond the Alps. But the deviations of fome individuals fhould be confidered as spots in the fun, or the misconduct of a citizen whofe fault should not be charged upon a large community, The apologifts of the depofing power (now grown obfolete) are few and their doctrine muft either ftand or fall with the evidence or inevidence of their arguments, unfupported by authority, and contradicted by the practice and doctrine of all ages and nations. In the Apoftles time, the Jews began to revolt, and fow the feeds of that rebellion which affembled the Roman eagles round their walls, and involved their nation in final deftruction: their great pretence was the feeming impropriety of the subjection of God's chosen people to a heathen dominion: and, as the first converts fprung from the Jews, the Heathens confounded together Jews and Christians, and charged them alike with the doctrine of refiftance to subordination and government. The great St. Paul vindicates the Chriftians, and lays lays down for a general rule, that every foul "must be subject to higher powers; that there "is no power but from God; and, that thofe "who refift receive damnation unto them"felves." Should any one reply, that "the "church has more power over Chriftan kings, as by baptifm they become her children," it can be easily answered, that dominion and temporal power are founded in free-will and the laws of nations, but not conferred nor taken away by a spiritual regeneration: and Bellarmin himself is forced to acknowledge, that "the gospel deprives no man of his right and "dominion, but gets him a new right to an "eternal kingdom."t The apoftolical conftitutions, whether genuine or fpurious, are certainly of an ancient date, and give us great infight into the difcipline of the primitive times. They command "to fear the king as God's inftitution and ordi"nance. "." The Chriftians worship God 66 66 only," fays St. Juftin Martyr, "they are subject to the emperors in all things elfe.” § "By whofe command men are born," fays St. Irenæus," by his commands alfo are kings "ordained, as fuits the circumftances of those * Romans, xiii. + Bellarmin, de Rom. Pontif. Lib. v. c. 3. § Apolog. 2. Lib. VII. 66 over |