¶. 1. Of the sharpness of my stile against Dr. Stil­fleet.

8. BUT leaving this general excursion, I will hereafter Honoured Sir, endea­vour to give you the best satisfaction I can, in order to the several special Points of accu­sation charged on m [...]. Among which, I ought in reason to begin, as your self has done, with that which was the occasion of the wri­ting, and publishing your Animadversions on my Book, viz. My much condemned sharpness of stile against Dr. Stillingfleet, and his Book.

9. Sir, that Controversies among Christi­ans, especially about matters which regard Religion, ought by no means to prejudice Charity, we all acknowledge. Yet withal, that sharpness of stile [...] and even bitter Invectives, both against Persons, Tenents, and Practices, may in some cases, be made use of, without prejudice to Charity; yea, that Charity it self o [...]t requires them, we must likewise acknow­ledge: especially when those who are ene­mies to Truth, or Piety, are high in popu­lar esteem for zeal, and learning (as the Pha­risees were among the Iews) and thereby give credit, and authority to errors, and sug­gestions of cruelty. Otherwise we must con­demn Moses and the Prophets under the Old [Page 7] Law, and S. Iohn Baptist, the Apostles, and several among the Holy Fathers of God's Church under the New: yea, we must not ex­cept our Blessed Saviour (who is Charity it self) from our Censure, whose sharp reprehen­sions, neither the High Priests, Scribes, and Pharisees, nor King Herod himself, no not his own beloved Apostle escaped.

10. Therefore before we can give an equal judgment whether, and how far re­prehensions deserve to be reprehended, we ought impartially to consider the motives and grounds of them. And to this tryal I most willingly submit my self before all indiffe­rent judges, and particularly the genuine lear­ned Protestant Clergy of the English Church, in­somuch as if they shall determine, that in my late (to me unusual) manner of treating with Dr. Stillingfleet, I have offended against Chri­stian Charity, or purposely intended to fix any dishonourable brand on the English Prote­stant Church, and the Doctrine, or Disci­pline of it, established by Law, I will be rea­dy, without any reply, to suffer whatsoever censure, or punishment they shall think fit to inflict on me.

11. And noble Sir, if now after Sentence pronounc'd by you against me, it may be permitted me to petition for a Revision of Iudgment, (I do not know the proper Law Term) I do confidently perswade my self that [Page 8] you will, in your own thoughts, a little qualifie the rigour of your sentence, and not look on me as a person, who for one fault against a Doctor, almost [...] str [...]nger to you, has deserved not only to be depriv'd of the hap­piness of fifty y [...]ars continued favour, but moreover, to be expos [...]d to the world, as a virulent Calumniator of the English Church; and to his Sacred Majesties Indignation, as a defamer of one of his Royal Ancestours (King Henry the Eighth) and to the Honour­able Parliament, and Tribunals of the King­doms Iustice, as a delinquent, beyond all others, deserving the utmost severity of the Law; and lastly to the ha [...]ed of all persons of Honour, or V [...]rtue, as a most ungrateful, infamous detracter from the fame, and repu­tation of the most obliging, generous friend, that ever was, my most dear Lord, and Bene­factor, Lucius Viscount Falkland.

12. Now, honoured Sir, my hope is, it will not encrease your anger, if I endeavour to clear my self, the best I can, of these dan­gerous imputations. Yea, moreover, I am willing to comfort my self in a perswasion, if I had had the happiness of a fit opportu­nity to have evidently demonstrated to you, that had you not been wronged by a malici­ous Informer, you would have spared most of these criminal accusations against me, and have been a little more tender of my reputa­tion, [Page 9] and of the safety of my life. My humble suit to you therefore is, that at least you would be pleased your self to read this short Apo­logy, which I am forced to publish, since your concealing your self disenables me to present it to you in writing.

¶. 2. The first Motive of the Sharpness against Dr. Stillingfleet, was his unusual, odious way of managing Controversie.

13. BUT I must apply my self first to what concerns Dr. Stillingfleet, which occasioned your adding other far more criminal accusations [...] and of greater danger against me. And truly Sir, I am sorry, that, being in conscience obliged, once for all, to endeavour to clear my self in this point also, I cannot possibly do it without danger of renewing the Doct [...]rs personal resentments, and yours also, against me (in case what I shall say touching the Motives inducing me to write in a stile which would have been unpardonable in a Book of Controversie, wherein only Catholick Doctrines were to be defended) shall give you no satisfaction. But you will be pleased to consider, that now I only declare what I then thought when that Book against the Doctor was written, not what I now at present think. And I leave it to the [Page 10] judgment of all men who are able to read his Book and this Epistle, whether there was not exceeding great probability, and more then sufficient grounds to induce me to sus­pect him of a design therein in a high degree contrary to Christian Charity, and even to huma [...]ity. However in some way of com­p [...]nsation, this advantage against me I will freely yi [...]ld him, That in case any more such quarr [...]lsom matter, from who [...]e pen so­ever shall come ou [...] a [...]ainst me, I will not defend my self, except I be commanded by such as have right to dispose of my Pen, or unl [...]ss by false accusation I be arraigned at the Bar of Iu [...]tice, and perhaps not then neither in all Points.

14. Whereas you say, Hon [...]ured Sir, that my fault was therefore inexcus [...]ble, because I had not any provocation t [...] write in such a man­ner, against a person of so dove-like a mild­ness; with the softness, Page 18. gentleness, and civility of whose language you say, you have been exceedingly delighted, &c. I beseech you be pleased to consider, that no personal provo­cation, or contemptuous reflections, were cast by the Doctor on me, but only in regard of my Book called Sancta Sophia. And I do assure you, that though perhaps the reading of them might at first have a little warm'd my blood, especially such incivility coming from a person with whom I never had any [Page 11] commerce at all, and whose name I had ne­ver mentioned: yet I should never have judged fit, that a resentment of a few phrases of disparagement should be the argument of a Book to be publish [...]d to the world.2 Cor. 4 [...] 6. We, as Christians, must expect to go to heaven per infami [...]m, & bonam famam. B [...] pleased there­fore to believe, that it was not my self that I considered when I wrote my Book: but the wrong done to the Catholick Church, in his Answer to another particular Adversary, and the ruine of all English Catholicks, which seemed not to me only, but generally to all Catholicks of my acquaintance, yea, and to many Protestants also, to have been the prin­cipal Design of his Book. That therefore for which very many, b [...]sides my self, thought Dr. Stilling [...]fleet exceedingly blame-worthy, was his unusual, unseemly way of mana­ging the Controversie against the Catholick Church, N [...]xt his cruel timing of it.

15. First then consider, I beseech you, Sir, impartially, the Doctor's b [...]haviour in the for­mer regard; and judge whether he did not renounce all moderation, and charity, in char­ging, in a most tragical manner, the Catho­lick Church upon three or four accounts, with most horribble, worse then heathenish Idolatry: as also his employing the utmost of his invention, all his Logick, and Rheto­rick, to render us upon that account odious, [Page 12] and fit to be exterminated [...] but especially his doing this in quality of an authorized English Protestant, as if he had been commissionated by my Lords the Bishops to defend the sub­stantial Doctrine of the Church of England after so cruel a manner, and to justifie, that her discession from the Roman Church was of absolute necessity, by reason of the manifold horrible Idolatries taught, and practised in her: which I am confident will never be a­verred by Protestants.

16. For what the judgment of the Church of England is in this matter, we may irre­fragably collect from the Censures Synodical­ly given by her in all those points of Ro­man Doctrine on which the Doctor grounds his charge of Idolatry against Catholicks, to wit, The worship of God by Images, The for­mal Invocation of Saints, and the Adoration (forsooth) of Bread in the Eucharist.

17. Now as touching the two first of these pretended grounds, I beseech you Sir, to consider how the Church of England in her establisht Doctrine has express'd her sense in the 22.A [...]t. 22. Article: These are the words. The Ro­mish Doctrine concerning Purgatory, Pardons, Worshiping, and Adoration as well of Images, as of Relicks; and also Invocation of Saints, is a fond thing vainly invented, and grounded on no warranty of Scr [...]pture, but rather repugnant to the Word of God.

[Page 13]18. And this observation your self has (as becom [...]s an unpassionate English Prot [...]stant) made; where speaking of Purgatory, you inge­nuously profess,Pag. 167. That if you thought your Pray­ers, or any thing else you could do could be helpful to the souls of your friends, or your enemies, you would pour them out with all your heart, and should not fear any reprehension from the Church of England, which hath declared no judgment in the point, except it be comprehended in the Article of Purgatory: and then the censure is no more then that it is a fond thing, which in that case you would be content to undergo. This you declare, and upon the same grounds since in the same Article no worse a Title and Character is given to other Romish Do­ctrines, as Pardons, Worshiping of Images, and Relicks, and also Invocation of Saints: Therefore certainly you cannot approve the Doctors attributing Idolatry to such Doctrines or Practices.

19. In the next place be pleased to ob­serve what the Church of England declares touching that which Dr. Stillingfl [...]et (for an odious purpose) terms The Adoration of Bread in the Eucharist, Art. 28. in her 28th. Article: Transubstantiation (or the change of the sub­stance of Bread and Wine) in the Supper of the Lord, cannot be proved by holy writ, but is re­pugnant to the plain words of Scripture; over­throweth the nature of a Sacrament, and hath [Page 14] given occasi [...]n to many superstitions. The Body of Christ is given, taken, and eaten in the Sup­per, only after an heavenly and spiritual man­ner: And the means whereby the Body of [...]hrist is received, and eaten in the Supper, is Faith. The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, car- ried about, lift­ed up or worshipped.

20. You here see, honoured Sir, the Cen­sure (far unlike the Doctors) which the Church of England has given of the D [...]ctrines of the Roman Church touching the Holy Eu­charist, (which Censure you likewise (as be­fore) will not think fit to exceed [...] she terms them, respectively, fond, vainly invented, such as cannot be proved by Scripture, but are rather repugnant to the same: She doth not so much as stile any of them Superstitious, but only giving occasion to many Superstitions. Thus far, and no farther, does she condemn them: and I suppose so many grave, learned, and wise Prelates as joyned in the compiling these Articles, and many more who afterwards in several Synods reviewed, and without any considerable change, confirmed them, were as quick sighted to discover faults, and as able to proportionate a Censure of them, as Dr. Stillingfleet, who with all his skill is but a Neophyte in the English Church: Therefore it is evident, that it was not by the Church of England's warranty, and also that it was not [Page 15] the dictamen of calm reason, but an uncha­ritable passion against his neighbours, and brethren, who never had offended him, that incited him so cruelly to expose them to the publick hatred, and to the utmost effects of that hatred.

21. Perhaps he will say, that he is war­ranted to charge the Roman Catholick Church with Idolatry by the example of several other grave, and learned Protestants, mem­bers of the English Church: though I be­lieve he will scarce grant that any before him has prosecuted that charge with such a killing Rhetorick, or in a time so season­able for mischief.

22. All this indeed he may truly say: And among his Patterns he may, if he please, reckon some, more than Members, even Fa­thers, Teachers, and Governours of the Eng­lish Church. I mean, Bishops, and Archbi­shops, who have done the like, or in some respect worse: for some of them, not con­tent to accuse the Catholick Church of Idolatry, have written volumes to make the simple believe, that the Chief, Vniversal Pastor of the Catholick Church is (God bless us) the very Antichrist.

23. This he may say; But withal, the most sober, learned, and judicious of the Church of England will tell him, that the un­charitable, Calvinistical spirit, by which those [Page 16] Bishops and Archbishops were agitated, did so b [...]ind them, that they did not see, or per­haps did not care, what ruine they brought on their own Order, Character, and Chu [...]ch by such their intemperate writing, and pr [...]aching; which to Catholicks seemed on­ly noysome words, but to the Church of Eng­land proved swords piercing into its very bowel. For if the Roman Church both taught and practised horrible Idolatry, and if the Pope were indeed Antichrist, then the Hierar­chy of England is ipso facto [...] null, or worse; then the late rebellious Parliament had just reason to destroy them root and branch, as persons who pretended a Mission, and ex­ercised a jurisdiction publickly acknowledged by themselves to have been received from abominable Idolaters; yea, even from An­tichrist himself. And certain it is that those few Presbyterian Bishops, and Doctors gave both courage, and weapons to the busie factious, (then call'd Puritan) party, to wound the Church of England more mortally, than without such helps, they possibly could have done.

24. Methinks therefore, honoured Sir, my resentment of Dr. Stillingfleet's manner of proceeding in this point was not so criminal, that it should so highly incense you as to ex­cite you to a vindication of his honour, with so much trouble to your self, and so much [Page 17] danger to us: since I can withal truly pro­test, tht (although you are pleased to stile me a Reviler of the Cburch of England) it was a regard to her that h [...]d some influence on me to sharpen my stile: And this the ra­ther you may believe, because, as an English Catholick, it concerns us, both as to our quiet, and safety, to lie at the mercy of a Church orderly established, and which acknowledges so merciful a King for Head, rather than to be exposed to the fury of Calvinism.

25. Moreover, Dr. Stillingfleet has seem­ed not to content himself, by aggravating in an unusual manner, the atrocity of Roman Doctrines, to render us fit objects of popular rage, and cruelty: But by the fecundity of his invention, is the first, and only Author, who has represented the universal Body of Catholicks as a crowd of crack-brain'd Fa­nati [...]ks, composed of seduce [...]s and seduced, a [...]icked Clergy, abusing the foolish credu­lous Laity, by ridiculous L [...]g [...]s, [...]lse Mi­racles, lying Visions, and Revelations. By this means Catholicks being represented both as impious Idolaters, and either cheating Im­postors, or silly sheep, may seem worthy to be treated as our Saviour was between Pilate and Herod.

26. It is worthy your consideration to observe on what occasion or provocation the Doctor entred into this new way of combat­ing [Page 18] the Catholick Church. His Adversary chan­ced unhappily, though innocently, to let drop out of his pen one line or two which has undone us all. This he did after he had de­clared how King Henry the Eighth, having in anger to the Pope, given free licence to all his Subjects to read the Bible in English, but very shortly after finding how strangely Sects thereupon multiplied in his Kingdom, judged it necessary, by a pub [...]ick Law, to re­cal that leave: Thereupon he added these words, Whether the judgment of King Henry ought not to have been followed in after times, let the dire effects of so many new Sects, and Fanaticisms, as have risen in England from the reading of the Scripture, bear witness.

27. This is all he says. Permit me there­fore, honourable Sir, with all due respect, to say that it is a great mistake where you say, That the first occasion was given the Doctor, by charging the Church of England with Fana­ticism: For his Adversary does not lay any imputation to the Church of England: He does not pretend that English Protestants have received any the least tincture of Fanaticism from the contagion of any Sects lately risen in England. But the very naming of Fanati­cism and England in the same line was pro­vocation enough for the Doctor (who seems with an impatient longing to have watched for such an advantageous opportunity) to [Page 19] empty his voluminous store of Collections heaped, not only out of some foolish, ob­scure Legends, for which Cath [...]licks, who scorn them as much as himself, must yet be derided, but likewise out of Histories writ­ten by [...] Saints and Fathers of God's Church [...]cknowledged as such by the whole Church of God, both East [...]rn and Western, for now [...]ve a thousand [...]ars: in which, if his wi [...] serves him to d [...]s [...]race a Miracle or Revelati [...], by [...]escanting ironica [...]ly on some circumstance in the Narration, he thinks it sufficient to make the Author pass for a Fa­nati [...]k, and the whole Church also, for not forbidding all her Children to esteem it cre­dible.

28. But, Sir, I beseech you to consider, that in case Dr. Sti [...]lingfleet by jesting at a Miracle, or saying, I do not, how credibly soever averred, believe it, could perswade us also to be of his opinion, that, for example, what S. Gregory w [...]ites concerning S. Bene­dict [...] upon the credit of four Witnesses, were not fit to be believed, little prejudice will ar­rive to the Catholick Cause, or advantage to yours, till the Doctor can rationally assure men, that all is false whatsoever all other ho­ly Fathers, and particularly S. Augustin te­stifies concerning a world of Miracles, ma­ny of which he had seen with his own eyes, and others he had received by the Testimony [Page 20] o [...] many Witnesses living in the place where such Miracles were done, evidently prove, that the Veneration which Catholicks allow to the Relicks of Saints is acceptable to God. The like may be said of other Relati­tions made by S. Gregory, and delivered up­on his own knowledge [...] or lastly, what three or four Religious, and learned Abbots write concerning S. Bernard, personally known to them.Vie S. Bernard, lib. 3. c. 7. A certain Heretick, named Henry, ha­ving infected a great part of the Southern parts of France: Zeal for the integrity of the Catholick Faith obliged S. Bernard to travel thither for applying a remedy; to which Journey Alberick Bishop of Ostia, the Pope's Legate, also solicited him. He was received there as an Angel of God, and the concourse of people to see him, and demand his Bene­diction, was so excessively great, that he could scarce pass through the High-ways. He preached and confuted the Heresies at Tholouse, and in several other Cities. Parti­cularly in a place called Sarl [...]t: After he had preached, there were offered to him a cer­tain number of loaves of Bread, to the end, that according to his custom, he might bless [...]. Thereupon he lifting up his hand, and making the Sign of the Cross, blessed them, and withal said to the People, You shall here­by pe [...]eive that we preach the Truth to you [...] and that Hereticks seduce you, if the Sick among [Page 21] you eating the Bread which I have blessed, im­mediately rec [...]ver health. This proposition of the holy Abbot struck fear into the mind of Godfrey Bishop of Chartres, there present; who ther [...]upon said, They shall indeed receive health, but vpon condition they eat the Bread with a firm Faith. No (said S. Bernard, ha­ving a perfect confidence in God) I do not say so; but I say absolutely, wh [...]soever shall eat, shall be restored to health, that by this Miracle they may know assuredly, that we have preached the word of God according to truth. And in effect such a world of Sick Persons were perfectly cured, that the fame of it be­ing spread abroad through the Province, such an insupportable concourse of people assembled every where to see the holy man, that to avoid the danger of being stifled, he was forced in his return to divert secretly out of the know [...] ways. Now this story ha­ving been written by a Venerable Abbot, when the memory of the action was fresh in mens minds, if it was a forgery, ought to be esteemed the most impudently ridiculous th [...]t ever was, since the innumerable pre­tended witnesses of it, the Cities in which he preached, the Bishop of [...]b [...]rtres said to be present, &c. would certainly have confoun­ded the Author. Yet we do not find the least contradiction ever to have been made against it. I have made choice of this parti­cular [Page 22] Miracle, because it produced many thoughts and scruples in Mr. Chillingworth's mind, and mine own also: Though pro­bably the D [...]ctor will despise the consequence of it, especially when Saint Bernard himself shall inform him that the particular Heresies of the foresaid Henry were a contemning the Churches Prayers and Sacrifices for the Dead, Bern. Ep. 240. ad Com. Tho­losan. & Se [...]m. 65. in Cant. Invocation of Saints, Excommunications of Bi­shops, Pilgrimages of Devotion, Observation of the Churches Feasts, Consecration of Chrism and Holy Oyls, and generally all the Ceremonies and Customs of the Church.

29. I beseech you, Sir, therefore, be not angry with well meaning Catholicks, if sometimes they bewail their Country, mi­serably disunited by a swarm of Sects, which you also call Fanatical, without the least thought of disparaging thereby the Church of England: or however, do not express your anger by comparing S. Benedict, S. Gre­gory, or S. Teresa, &c. with such a Brood; as if any Christian could be perswaded that these had been the stains of the Catholick Church. Pardon my boldn [...]ss, Sir [...] I beseech you, if I say (and it is truly without dimi­nishing my cordial respect, that I say) it seems to me that a Person of Honour is in­jurious to himself in seeking to disparage the reputation, which for so many ages those eminent Saints (who even by their birth were [Page 23] Persons of Honour too) have had among all Christians. Indeed if Catholicks had built their Faith upon their Doctrines, Actions, Visions, o [...] Miracles, their Adversaries might have reason to enquire into the authentick­ness of them: But it grieves my heart to see Dr. Stillingfleet not only imitated by you, but out done in his unbeseeming comical stile. He only exercised his wit in descant­ing on the Miracles related concerning S. Be­nedict: But you Sir, spare neither S. Benedict's Person, Page 28. Actions, Rule, nor Children. You be­lieve him indeed to have been a devout per­son in a dark time, according to his Talent of understanding (which you suppose was very weak:Page 39.) But [...]ithal, that [...] may have been de­luded by the effects o [...] a distemperd fancy, as many well meaning men h [...]e been. And ha­ving found an exception against one passage in his Rule, Page 42. where he says, That an Abbot sustains the Person of Christ, as having recei­ved his Sirn [...]me, mention [...]d b [...] S. Paul, name­ly, Abba, Pater: Hence you p [...]asantly con­clude, that S. Benedict thereby proves that our Saviour was an Abbot up in [...]arth. And with­al, from thence you think fi [...] to add, Is the reading of this Rule now like [...] advance the ho­nour of S. Benedict? Or is it possible for any man that doth read it to believe the poor man (how good soever his meaning might be) qua­lified to give Rules which can improve know­ledge [Page 24] and Devotion? Which Rules whoever reads will himself be more in danger to be stir­red t [...] another passion, than Choler, (that is, scorn and laughter.)

30. First, as to your Objection (which perhaps you rather intended for a jest) I will answer in good earnest, that I cannot ima­gine how you could possibly argue the least defect, incongruity, or want of prudence in that passage extracted by you out of S. Be­nedict's Rule. I am assur'd you will not deny but that all lawful Superiours are God's Sub­stitutes, for there is no such Power but from God. I suppose likewise that the Vniversal Church can constitute lawful Superiours, and from the Church do Abbots derive their Au­thority. Being therefore lawful Superiours, and this also in order to the direction of souls, the most proper Title that can be gi­ven them is that of Father, Tertul. l. de Cont. c. 2. which is (Appel­latio & pietatis, & potestatis) A name import­ing both a tender Care and a just Authority. So is God, and Ch [...]ist, a Father, both in heaven, and in earth, that is, in the Greek or Latin tongue Pater, in the Hebrew, Ab [...] and in the Sy­riack (spoken by our Saviour) Abba, which word therefore the Holy Ghost has thought good should remain in Scripture unchanged in all Languages, as several others, Amen, Hosanna, Alleluia, &c. Was it not th [...]n an exceedingly useful, and necessary admoniti­on [Page 25] which S. Benedict gave to Religious Su [...] ­riours, that they, from their Title of Abba given them by God, the Supreme Abba, should govern as Fathers, and not tyrannize as Lords? Good Kings likewise are Abba's, so called by God with regard to the Church, and so stiled oft by their Subjects, Patres Patriae.

31. It seems, Sir, this second Chapter of S. Benedict's Rule did so disgust you, that you had not the patience to proceed further: Give me therefore leave against this, or any other Objections that can be made, to set in an op­posite Scale the Characters given by a suffici­ent number of persons considerable for their condition and judgment, who had read it through, and well consider'd it, and let in­different Readers judge on whether side the greater weight lies. In the first place it is worthy to be considered, that wheresoever in the Canons of Synods presently after S. Be­nedict's time, and for several ages after, the word (Regula) Rule, is found standing alone, it is always understood of S. Benedict's Rule. In the next place, omitting the Testimonies of very many Saints and learned persons, who being Benedictins may be esteemed par­tial, as S. Peter Damian, S. Bernard, &c. of such I will only produce S. Gregory, Greg. Dial. l. 2. cap. 36. whose Character of this Rule is, That it is above all others excellent for the Discretion of it, and clearness in the expression. Moreover, the [Page 26] same glorious Pope in a Synod at Rome, Baron. A. D. 595. con­firm'd it; the tenour of which Con [...]rmati [...]n extant in the Monastery of Su [...]lac is this, I Gregory, Prelate of the Holy Roman Church have written the Life of Blessed S. Benedict, I have also read the Rule which the Saint wrote with his own hand: I commended and con­firmed it in a Holy Synod. I commanded like­wise through several parts of Italy, and where­soever the I a [...]in tongue is spoken, that wh [...]soever shall come to the grace of C [...]nvers [...]o [...], sh [...]uld m [...]st diligently observe it, even to the end of the world. I have also confirmed twelve Monasteries f [...]un­ded by the same Saint. And moreover, the same holy Father sti [...]es S. Benedict, Greg. in l. 1. Reg. l. 4. c. 4. a most ex­cellent M [...]ster of the m [...]st strict life, and a lear­ned Disciple of (God) the Supreme Verity.

32. In the next place, several Syn [...]ds of Bishops have highly commended the same Rule, and strict [...]y enjoyned the observation of it, as the Synod [...]f Ra [...]isbon, Syn. Rat. Syn. Du. 2 Cap. 8. of Duzy, &c. The expression of this latter Synod, I perceive will little please you, where it says, S. Benedict, blessed both by Grace and Name, being inspired by the H [...]ly Ghost, hath in his Rule deliver'd documents consonant to the Holy Scriptures, and to the Sermons of the Holy Fa­thers. To these I will only add one Clergy­man more,Baron. ad An Do. 1089. Bonizo Bish [...]p of Sutrium, and a bless [...]d Martyr, who stiles S. Benedict, the A­postle of Monks, who shone like the morning Star.

[Page 27]33. But perhaps now the Testimonies of Lay persons, if considerable for their wisdom and quality, that is, if Pers [...]ns of Honour and Au [...]hority, will find with you, Honoured Sir, more esteem. And in th [...] first place I must recal a passage taken notice of by you: For it was not indeed a great and wise King who made choice of S. B [...]nedict's Rule by which to manage his Kingdom, but it was at least a great and wise Duke even C [...]smo de Medicis, Great Du [...]e of Tuscany, who being asked by a friend, why he had almost always S. Bene­dict's Rule in his hand,Tho. G [...]l. in l. di [...] Religio­su. answered, It was, be­cause fr [...]m the prudent prescriptions [...]f t [...]at holy Father, he collected Instructions very proper for the government of his people committed to his charge. The same Great Duke also instituted an Order of Knights under the same Rule. Besides this Great Duke, not only a Great King, but a greater Potentate, an Emperour will be ready to testifie their Veneration of S. Benedict: Helg [...]ld [...] ap. [...], ad A. D. 1029. For Hugh Capet King of France inculcating to his Son the like Veneration, made no scruple to stile S. Benedict, a Father and Guide to all men, an Intercess [...]ur with God for the common salvation of Christians, a haven of tranquility, a sanctuary of security to men after death. C [...]andia. in vitae S. A [...]gi [...]. And lastly, Ludovicus Pius, Emperour of Germany, and Son to Charles the Great, names S. Benedict, a blessed man of God, replenished with the Holy Ghost.

[Page 28]34. Noble Sir, if these suffice not to pre­ponderate the censure given by you, many more might be added, as namely, no fewer than above fifty wise and learned men, of all Nations almost of Christendom, who have thought their labours well spent in writing Commentaries on S. Benedict's Rule. I will for the affinity of the subject adjoyn a Vin­dication of Mr. Cressy, who you say, Sir, if he had not been in love with his own mistakes, Page 29.202. could not have said, that Englands Christiani­ty was established by the Disciples of S. Bene­dict: which supposed mistake you several times repeat.

35. To this permit me I beseech you, Ho­noured Sir, to say with all due respect to you, that the mistake is apparently your own: for you understand me, as if I had said Christi­anity had not been planted in our Island be­fore the coming thither of S. Benedicts Disci­ples. Which I could not say, without for­getting that my self had, in no fewer than the first nine Books of my Church History, precisely related the beginning, and progress of the Conversi [...]n of the ancient Britains. But that which I said, was, That England, or the Country and Nation of the English Sa­xons, who drove the Christian Britains out of our part of the Island, was indeed converted by the Disciples of S. Benedict. And this truly I must stand to, and for a sufficient proof I [Page 29] will oppose to angry Mr. Broughton, alledg­ed by you [...] the Authentick Testimonies of far more skilful Anti [...]uaries, I dare say, even in your opinion, who in a Writing signed with their hands, and expresly in opposition to Mr. Broughton, Vid. Apo. Benedict. p. 202. testifie, That whereas he affir­med that the first Converters of the Saxons in England were not Benedictins, but Equitians: They having spent much time in searching the Antiquities of our Nations, do affirm, they could find only two sorts of Monks in the Ancient Saxon Churches: The first, such as followed the Egyptian form of Monachism before S. Au­stin's arrival: and the other Benedictins, Com­panions of S. Austin. And as for Equitians, no such name was extant in any ancient Record. Moreover, that whereas they could exactly dis­cover the original, and entrance of all other Re­ligi [...]us Ord [...]rs, and could name the very years, they could not do so of the Benedictins, which firmly argues, that S. Augustin and his Asso­ciates were Benedictins: And that this doubt­less was the reason of the deep root that Order took in the Kingd [...]m: which Order also flou­rished here in the same Age of S. Augustin's arrival, as they are assured by invincible Testi­monies. This Declaration was signed and given by these four knowing and uninteres­sed persons, Sir Rob [...]rt Cotton, Sir Henry Spel­man, Mr. Iohn Selden, and Mr. William Camden.

[Page 30]36. And thus I w [...]ll tak [...] my last farewel, and leave of S. Benedict, wi [...]h a firm resolution (le [...] Dr. Stillingfleet say what he please of him, or any other Catholick Saint) never to defen [...] him more in a Treatise of Contro­versie, unless the said D [...]ctor will undertake to demonstrate, That it is a sufficient cause for any one to desert the Communion of the Ca­tholick Churh because S. Benedict, S. Tere­sa, &c. are venerated in it. And the like leave I take of Sancta Sophia, and the Prayer of Contemplation, except upon the same terms. My desire is, he should know, that we are very well content with our Fanaticks, and Fanaticism. And I hope he will not be angry with me for this short Prayer, I beseech Al­mighty God that it may be his holy will, and pleasure, that England may change her Fana­ticks into such as [...]urs. Amen.

37. One Prayer more I will add, That it would please God to give to the Doctor, and all the Doctors friends, a holy ambition to aspire to the practise of Contemplative Prayer, though by him so much despised. It would, among other good effects, save him much labour in writing Controversies, and it would likewise exceedingly be [...]ter his stile, It is too much to be put to the trouble twice to make an Apology for praying to God in the per­fectest manner that any one on earth ever prayed. Yet not wholly to neglect that pas­sage [Page 31] wherein you thought good to second the Doctor in his Objection against Mr. Cressy his Sancta Sophia. I refer you, and most hum­bly beseech you to allow one hour or two in perusing a little Treatise of an unknown Author, named, The Roman Churches Devo­tion Vindicated, whose answer I believe will satisfie your objection against that Book, there­fore so contemned by him, because collected by Mr. Cressy out of the writings of a Holy person, who by most happy experience felt what he wrote, and which the Doctor in great humility, says, he does not understand: which is no wonder to any one who defers any thing to the judgment of the greatest Doctors of Gods Church, S. Augustin, and S. Gregory, to whom we may add S. Bernard, who all affirm constantly, that the secret operations of God in a soul purified from all inordinate affections cannot be understood without ex­perience, nor easily expressed when under­stood by such as God has blessed with expe­rience of them. I might add to the same purpose the testimony of a Doctor whose au­thority I am sure Dr. Stillinfleet dares not ex­cept against, I mean the Great Doctor of the Gentiles, 1. Cor. 2.14. who expresly affirms, that the sen­sual man neither does, nor can p [...]ssibly under­stand them, because they are spiritually discern­ed, and therefore no wonder if th [...]y be esteemed foolishness by him, who has never experienced them.

[Page 32]38. And now truly, Honoured Sir, I be­seeth you to let the Doctor, without envy, en­joy his peculiar endowment, and Priviledge of (as some think a graceful Art of deriding Saints, and Saintly exercises. It appears by all the serious passages of your Book that God has given you a far nobler masculine way of Eloquence: Whereas the truth is, in this new-fashioned sacred Burlesque you have as yet re­ceived do considerable Talent. And besides this, the Doctor may perhaps be displeased with you, and tell you that he has no need of your assistance, and that you wrong him in attempting to share in the glory due to him alone, and which will make him shine to posterity.

39. Thus far I have given you, Sir, an account of the first ground upon which I judged it no offence to Christian Charity, not to flatter Dr. Stillingfleet in censuring his Book. His unusual, confident, and insulting manner of accusing, and rendring all Catho­licks guilty of the most hainous crime that Christians are capable of committing, which is most horrible Idolatry, and which renders them indeed no Christians: and after he had thus declared us fit objects of publick dete­station, to expose us to publick scorn also, as Members of a Church guided by false lights, and Fanatical Enthusiasms: This is a way of disputing against the Catholick Church hi­therto [Page 33] unpractised, and therefore an unpra­ctised way of answering seemed to me re­quisite.

40. You may remember, Sir, the pro­ceedings of the ancient Factionists against the Church of England called Puritans. Their Zealots did you no considerable mischief by arguments from reason, or authority con­tained in their Books, their Lectures, or Ex­ercises. But as soon as they found out the art to instil into the minds of the baser sort of their f [...]llowers a Contempt of the Conform­ing Clergy, and rendred your solemn Church-Service, your Organs, Musick, your Copes, Surplices, Canonical Habits, &c. a spectacle of derision, and sport to them; this sport was quickly turned into sad earnest. It was scarce sa [...]e for a Clergy-man, decently habited to appear in the streets of London, and not long after they were not safe in their private Country houses. Now if the authority of Laws and Governours could not protect against the rude fury of the people, the Professors and Teachers of the Religion by Law established in the Kingdom: What were we to expect, be­ing expos'd to the publick view of mankind, as we have been by the Doctor, in so odious, so deformed, and also ridiculous a dress?

¶. 3. Of the season cruelly chosen by Dr. Stilling­fleet for publishing his Books: a second mo­tive of sharpness.

41. YET, noble Sir, this bitter Cup pre­pared for us might have been re­c [...]ived, and also perhaps drunk by us with­out extreme danger, had it not been presen­ted us in so unlucky a season. We had by his Sacred Majesty's gracious Indulgence en­joyed, several years a moderate repose. A storm indeed, now, and then, began to rise against us, yet through God's merciful pro­vidence they were asswaged. But of late a furious Tempest, we know not from what Coast, began to threaten an unavoidable Shipwrack to us, and this just at a time when we thought we had reason to believe our selves secure in the haven. This now, i [...] seems, was the season long expected, and almost despaired of by Dr. Stillingfleet, where­in he might empty his Quiver, full of fiery darts against his peaceable fellow Subjects. And therefore not to lose the opportunity, it has generally been observed, that the Books written by him against Roman Catholicks Printed, and Re-printed, were still reserved till a new Session was to begin: l [...]t other­wise, [Page 35] in the time of a Prorogation, they might have had small effect.

42. Not Catholicks only, but many Eng­lish Protestants, both of the Clergy and Laity, conceived great indignation at such cruelty, proceeding from a Preacher of the Gospel. Which indignation was much encreased, be­cause they interpreted his violence against Catholicks to have been an effect of great disrespect, and ingratitude to his Majesty, against whose Indulgence to his faithful Subjects the D [...]ctor seemed tacitly to nourish discontent in the Kingdom, and this after himself, and his friends not long before had received an incomparable benefit by the like gracious Indulgence.

43. Now, Honoured Sir, in such circum­stances as these, it being necessary some An­swer should be published to his Book, and Mr. Cressy being personally glanced at in an un­civil manner, and for his sake the most ex­cellent instructions for Holiness of life, and Purity of Prayer that were ever published in the English Tongue, disgracefully traduced, was it so great a crime in me to tell the world (which truly I still believe to be a Truth) that scarce any Book has been written against the Catholick Church, wherein there was less force for disproving of any of her esta­blished Doctrines, or more force for the procuring the ruine of those innocent persons among us [Page 36] who profess those Doctrines? If a sense of the deplorable condition which I easily foresaw ready to befal the generality of Roman Ca­tholicks, and upon which, not I alone judged his Books to have a considerable influence, drew from my pen a few sharp phrases, and reproofs without the least harm or danger to him: Can you with equity, meerly out of regard to the Doctor's person, and vain r [...]pu­tation, think fit to revenge his quarrel against me, by aggravating in a too tragical stile all the faults of which you either by knowledge, suspicion, or report judged me to be guilty: of which some there are which, in case your accusation be (as probably it will be) a Con­viction, expose more besides my self to the utmost danger of the Law, as Traytors, and the rest, to the highest displeasure and resent­ments of my Lords the Bishops, and other our worthy friends among the English Clergy; yea, even of his Majesty himself, which I thought I never had, and I am sure I never intended to incur. This surely was a way of reparation for the Doctors honour, as you suppose, violated by me, beyond what, I b [...] ­lieve, himself expected or desired, since I am confident, whatsoever wrong he may think I have done him, it never entred so deeply in­to his mind, as to deprive him of one half hours sleep, or to urge him to wish my death.

[Page 37]44. Well, Noble Sir, if I was indeed faul­ty, I am sorry for it. And yet in case the Do­ctor was to blame in his manner of stating the Controversies, and especially in his unhappy timing of them, I believed that I could not in a b [...]tter manner exercise Christian Charity to him [...] then by endeavouring to discover to him plainly, and without a complemental Civility, his Transgression against Charity: which transgression notwithstanding, if I should judge to amount to so high a degree, as to b [...]li [...]ve that he either did design, or now takes pleasure in the present ruine of Catho­licks, I should my self also be a Transgressor against Charity.

45. But now, Sir, as I take the boldness to declare the reasons why I think I did not deserve so heavy a Censure for treating with Dr. Stillingfleet in a stile different from that which becomes those who seriously debate Controversies in Religion: So neither will I so far justifie my self as to pretend that my Book ought to be exempt altogether from a just r [...]prehension, for the too free scope which the Author gave to his (though not unrea­sonably grounded) indignation, Yea, more­over in one regard I do sincerely acknow­ledge a blame-worthy faultiness in my self: which consists in taking upon me a liberty to judge rashly of his thoughts and secret inten­tions. Whereas therefore, from a considera­tion [Page 38] of his Principles much different from th [...] grounds on which former English Protestant proceeded, I represented Dr. Stillingfleet a having a design of undermining the Authority of the English Prelacy, and as continuing a se­cret correspondence with the Sects, declared ene­mies to the Hierarchy, among whom he had had his Education, and against whom therefore since his relinquishing them he had never employ­ed his Pen: These and other the like refle­ctions on him to his disadvantage, I do sin­cerely, as a good Consci [...]nce obliges me, re­voke, since they are built only on suspicions, not sufficient to warrant me to be a Iudge of his Intentions. And this satisfaction I hope will deserve to be esteemed cordial, and be­coming a Christian, because it is thus pub­lickly made by me being at too great a di­stance to apprehend any danger from his re­sentment: whereas the sharp language I then used towards him, when I was obno­xious to the effects of his Choler. To con­clude this present argument, I desire you, Ho­noured Sir, to reflect on that well known say­ing better becoming the Wise Laelius, than a Comical Poet [...] Terent. Omnes quibus res sunt minùs secundae magis sunt, nescio quo mod [...] suspiciosi, Ad Contumeliam om [...]i [...] accipiunt magis, Propter suam impotentiam, se semper credunt negligi.

¶. 4. A Religious Profession pretended to be inconsi­stent with my Fidelity to His Majesty.

46. AFter you had so generously laid an eternal Obligation on Dr. Stilling­fleet, by so publick a condemnation of me for my incivilities towards him; you pro­ceed to a charge against me of a far higher nature,Page 84.85. accusing (I should say, arraigning) me, for having renounced my Subjection to the King by being a Benedictin, and conse­quently chusing other Superiours to my self, with Obedience to wh [...]m my Obedience to the King, you say, is inconsistent; so that I am so obnoxious to the Laws, that I cannot secure­ly live one day, or set my foot in England, &c.

47. Sir, if by my professing my self a Benedictin, and moreover, that I am obli­ged by Vow to obey my Superiours, all which I cannot deny, your inference be con­cluding, that I am a Traytor to His Majesty, God have mercy on my Soul. I do not pre­tend to have any skill in our Statute Laws: notwithstanding, I never yet heard any one say, that the meer being of a Religious Or­der was declared Treason in England: for upon that account a Benedictin Lay brother would be as obnoxious to the Title, and pu­nishment [Page 40] of a Traytor, as a Priest. Besides this, the French Benedictins, of whose Fide­lity to their King you have a good opinion, m [...]ke the same Profession of Obedience to their Superi [...]urs, without the least jealousie con­ceived by that State. But however the mat­ter stands as to the D [...]claration of Law, I [...]e [...]e protest in the presence of God, that if I had any suspition that my Vow of Obedi­ence to Regular Superi [...]urs did in any degree prejudice my Obligation of Fidelity to the King, either by Nature, or Religion; n [...]y, if I were not certain of the contrary, the next Line here to be added, should be a re­nunciation of the Title of a Benedictin, and a r [...]vocation of the Vow of Regular Obe­dience.

48. I will add further, if I had not been assured, that by the Profession of being a Member of the Roman Catholick Church, I should continue as dutiful and obedient a Subject to His Majesty as ever I had been, I had never before my Conversion so much as enquired into the Truth of other Cath [...]lick Doctrines.

49. Nay yet farther, Sir, (since I am fallen almost unawares into the humour of protesting, though no Protestant) I will be yet more bold to protest sincerely, That if I were not entirely satisfied, yea assured, that no [...] the least Obligation of acknow­ledging [Page 41] any Temporal Authority in the Pope over this Kingdom was imposed on English Catholick Priests, Secular or Regular, by vertue of their receiving Ordination in, and from the Church of Rome: and likewise, that the spiritual Jurisdiction exercised by them in vertue of such Ordination, did in no mea­sure prejudice or abridge the Civil Authority justly inherent in Monarchs, of what Religion soever: I should esteem them very unfit, and dangerous Directors of the Souls of His Majesties Subjects, and deservedly obnoxious to the utmost penalty of the Laws here en­acted against them.

50. Now what greater assurance can any one have of this, than from a Considerati­on, First, That in all Catholick Kingdoms and States, where the Supreme Magistrates are jealous enough of their Temporal Rights such Ordinations are not only p [...]rmitted, but allowed, and enjoined. And Secondly, That all the same Acts of Spiritual Iurisdiction exercised by Catholick Priests, are also ex­ercised by P [...]otestant Ministers over His Maje­sties Subjects: For these also by vertue of their Ordination do lawfully, and validly (as they absolutely perswade themselves) administer Sacraments, absolve Penitent Sin­ners, and I direct Souls in the way to Heaven, &c. Which Functions, you will not surely say, to be conferred on them by the King, [Page 42] but only that the King permits them to re­ceive them from the Bishop, who only can communicate to others the Spiritual Facul­ties which himself has received from His Su­periour the Archbishop.

51. Truly, Sir, the innocence of Ca­tholick Priests, in this matter, is to me so evident, that I believe not any of them but durst commit themselves to the judgment of Dr. Stillingfleet himself: but upon this con­dition, that, by the great interest you now certainly have in him, you could obtain from him a sincere resolution of these few Propo­sals, (which I am sure he is able to give:) viz.

• 1. Whether among the several Sects with whom he received his Education and Learning, the respective Ministers do not exercise all the foresaid Spiritual Faculties and Iurisdictions?
• 2. Since it is certain that such Faculties have been conferred on th [...]m neither by the King nor Bishop, but, on the con­trary, are absolutely forbidden by all our Laws, both Ecclesiastical, and Tem­poral, Whether he esteems the said Ministers to deserve therefore the name and punishment of Traytors?
• 3. With what confidence they can take the Oath of the Kings Supremacy in [Page] all Causes, as well Ecclesiastical as Ci­vil.
• 4. Whether he can demonstrate (and if he can, he is earnestly desired that he would do it) that the difference in these regards between Catholick Priests and Dissenting Ministers is so great, that the former deserve only the name of Traytors?
• 5. This if he affirm, he ought also to de­monstrate, that it is incomparably more dangerous to the King, that Spi­ritual Functions should be received (and this not immediately) from one Person a thousand miles distant, than from God knows how many in the Bowels of the Kingdom.

52 If you will still oppose to poor Ca­th [...]licks alone the Laws of the Kingd [...]m, which allow these Acts of Spiritual Iurisdi­cti [...]n in Pr [...]testant Ministers, and scarce pu­nish them in Presbyterians, but make them Tre [...]s [...]n only in Catholick Priests. To this terrible Objection, what Answer can be gi­ven but either a silent patience, or the same which the Apostles gave when convened be­fore the Sanedrim? Act. 4.1 [...] And truly, Honoured Sir, if I were so happy as to see such a per­son as your self sitting in a high Place of Iudicature, and were also a Priest, arraigned [Page 44] before you for receiving, and exercising such a Iurisdiction, I should not be much appre­hensive of a black Sentence from a Iudge in his own disposition compassionate, and who by many years experience has seen how far the Catholick Clergies Iurisdiction reaches, and how little jealousie it gives to other great Kings exceedingly tender of their Royal Authority. And in case I were condemned, I should say within my self, ‘The Iudge, who has, according to the Laws, con­demned me for a supposed Crime, called of late Treason in England, and no where else in the World, being forced to pro­nounce the sentence of Death against me upon the verdict of a dozen silly, ignorant Mechanicks, or Peasants; yet I verily be­lieve he knows, or might know very well, that the same sentence was as justly (that is, very unjustly) pronounced by Nero, Domitian, Dioclecian, &c. Roman Empe­rours, against the Apostles, and their Suc­cessours, S. Ignatius, S. Policarp, S. Cy­prian, &c. For all these, and hundreds more such, assumed, and exercised a far greater Spiritual Iurisdiction, in their judg­ment, doubtless, without any wrong to Princes: For they administred Sacraments, congregated Churches, pr [...]ached, and con­verted, yea empower'd others to preach, and convert thousands to a Religion ex­presly [Page 45] contrary to, and by many Sangui­nary Laws condemned in all the Countries where they travelled: yet [...]e esteems them glorious Martyrs, and me an infamous Traytor.’ Deo gratias.

¶. 5. Reviling Reproaches of the Church, and Cler­gy of England, objected against me.

53. ANother heavy Charge against me, often repeated with great Indig­nation by you, Noble Sir, is, as you term it,Page. 85. My defying the Laws of the Kingd [...]m, traducing the Government, treating the Bi­shops [...] and the Reverend Clergy, and the Chri­stian Religion that is est [...]blished there by Law, and all the Prof [...]ssors of it, with those scoffs, and derision and contempt, as if they we [...]e Turks and Pagans, &c. Further, by pre­tending to pr [...]ve, that the very nature and es­sence of the English Church it self and its Re­ligion is pure putid Fanaticism. Pag. 1 [...] In a word, I am accused of a constant reviling and ma­lice towards the Church in which I received my Baptism. Pag. 21 [...] Now the guilt of this crime you extend to all the Books published by me. The least faulty, in your opinion, was my first, stiled, Exomologesis; but that also in a second Edition, was enlarged, you say,Page 77 [...] with additions [...]specially of reproaches against the [Page] Church of England, and virulent Expressions against the Clergy of that Church.

54. Sir, I should despair of being able to make any tolerable Apology for my self against this heinous imputation, but that I hope you will think it just that I should di­vide my Plea, which regards my last Book against Doctor Stillingfleet, from all the rest. Now an account of the necessity of making such a Separation, and the reasonableness of it, I will not long defer.

55. First then, touching my Exomologesis, (take whether Impression of it you please) excepting one most highly honoured Friend, (whose Name I must take leave to conceal) you are the only person who has condemned me for my acrimony in it, yet without se­lecting any det [...]rminate guilty passage in it. I had many other Friends of the Protestant Clergy, whose friendship and kindness to me never received the least abatement upon that account, on the contrary, they comparing my stile with that of several other Catholick Controvertists, expressed their satisfaction in my moderation. I will only name two ve­ry knowing, and in a singular manner in­timate Friends [...] the first is, Doctor Earles, lately Lord Bishop of Salisbury, all the tender effects of whose friendship [...] I may add, of his bounty also, I enjoyed till God took him away; a person certainly of the sweetest, [Page 47] most obliging nature that lived in our A [...]e.

56. The second, whom I may securely name, b [...]cause he is also dead, (for out of due respect to some worthy Prelates alive I must [...]me them only in my Prayers) is Doctor Hammond: To whom I being at Paris, caused my Exomologesis, as soon as printed, to be sent, and presented. He in a short kind Letter gave me thanks, and without the least exception against the stile, gave this judgment of it, That an [...] (that was his expression) did privily run through the whole contexture of the Book. He did not further interpret wherein that fallacy con­f [...]ted: But added, We are Friends, and I do not purpose to be your Antagonist. Alas, how happy had we been, if Catholick Reli­gion, since it must be opposed, had been combated only by such Antagonists as he was? Ind [...]ed it would cause not only won­der, but indignation in any ingenuous man, to see such a person as Doctor Hammond treated with scorn, contempt, and viru­lence.

57. One clause more there was in Doctor Hammond's Letter, which I judge expedient to add, partly in gratitude to his memory, and also upon occasion of your telling the world, that it was not devotion, but necessity, and a want of subsistence which drove me first [Page 48] out of the Church of England, and then into a Monastery. He, at the end of his Letter, kindly invited me into England, assuring me I should be provided of a convenient place to dwell in, and a sufficient subsistence to live com­fortably; and withal, that not any one should molest me about my Religion and Conscience. I had reason to believe that this invitation was an effect of a cordial friendship, and I was also informed that he was well enabled to make good his promise, as having the dis­posal of great Charities, and being the most zealous Promoter of Alms-giving that lived in England since the Change of Religion. Yet rendring such thanks as gratitude re­quired of me, I told him that I could not accept of so very kind an offer, being en­gaged almost by vow to leave all pretensi­ons to the world, and to embrace poverty for my portion. Now besides such a Friend as this, I had many more, several near His Majesty; among whom, one especially there was of the highest rank, to whom formerly, upon the Rebellion in Ireland, I being desti­tute of a present subsistence, must acknow­ledge all gratitude due, for by his care alone I was provided of a condition both honou­rable and comfortable. So that if I had lost all other Friends, I had reason to assure my self he would have freely contributed, ra­ther than extremity of want should have [Page 49] forced me to quit the world. Moreover, at the same time I received great Testimonies of favour from Her late Gracious Majesty the Queen-Mother of happy memory, an indif­ferent Recommendation from whom to the Court of France, could not fail to have pro­cured me a convenient subsistence. But tru­ly I never sollicited her, or any other, for such Liberality: True it is, that meerly of her own accord she was pleased at my lea­ving Paris, to assign me an hundred Crowns, to furnish me in my journey towards a Mo­nastery. But this by the way.

58. Whereas,Page 77. Sir, you affirm, that in the second Edition of my Ex [...]mologesis there are many Additions, especially of reproaches against the Church of England, &c. And moreover, that to a person expostulating with me, Why I left out the Protestation of Obedience, and a Discourse touching Purga­tory; I should answer wi [...]h passionate Pro­testations, that I never knew of the one or the other till I saw the second Impression: That my Superiours were offended with the first, &c.

59. Sir, unless you do believe, or would have the world believe, that I have made sh [...]p wrack of all common honesty and vera­city, you will have some regard to the ac­count I shall now give, with relation to this Accusation. In the year 1652. I received [Page 50] at Doway a Letter from a Friend in England, signifying, that the Impression of that Book being spent, he was willing, if I thought good, to reprint it at his own cost. This Offer I was not unwilling to accept, and thereupon prepared and sent him about a Sheet full of Additions and Alterations. But I protest, as in the presence of God, that I cannot remember that one line of reproach against the Church of England was added by me: which if I had done in such a time when savage Beasts had left that Church de­solate, would have been an act of most bar­barous inhumanity, for which I should ne­ver have forgiven my self: If therefore any such Additions be to be found, I do with a clear Conscience disclaim them. But truly, Sir, I think there are none such; for I have employed Friends to examine, and compare the two Impressions, and they could not show me any. True it is, they have found several passages wherein my stile has been much sharpened, but those passages only re­gard Presbyterians, and other Sects, which insulted on a Church which they thought they had destroyed, and the Revenues of which they had sacrilegiously divided among themselves. If this was a fault, at least it was not committed against the Church of England.

60. In the next place, as touching two [Page 51] Omissions very considerable objected against me, and an Expostulation of a Protestant Friend about them; and also about my pre­tended Addition of virulent Express [...]ns against the Clergy of England: I remember such an Expostulation, and never having had the pa­tience to read twice over mine own Wri­tings, much less to compare the Editions, I might believe that he had certain grounds to obj [...]ct both these matters to me, and therefore in my answer to him I might pro­test against having any hand in such altera­tions: But that I imputed them to my Su­periours Commands, or that they had ordered the Impression of the Book without communica­ting it to me: this I do utterly protest against, and I take God to witness that my Supe­riours never required any Alterations to be made, nor interested themselves in the Im­pression, but left the whole business to my self alone.

61. The two Omissions are objected by you in these terms: In the second Impression the Protestati [...]n of Duty and Obedience, which was in the first, was totally left out, it being not thought a fit Obligation for the Catholicks to enter into. Truly, Honoured Sir, this is a terrible Inference, even in case there had been such an Omission. And yet it would have pleased me if it had proceeded only from such a Pen as is that of the Author of [Page 52] the Seasonable Discourse: who, as I am now informed, seeking poyson wheresoever he can hope to find it, has transcribed this pas­sage into a later Book, called, The Difference between the Church and Court of Rome; and moreover, as became him, has made an Addition of one falsity more, saying, that Mr. Cressy having in the first Edition of his Exomologesis made a Protestation of his Duty and Obedience to the Churches Authority, cor­rected it in the second. Who can hinder such Pens from sprinkling their Ven [...]m where they please? But the comfort is, no man sure will take him for A Person of Honour. You add, the Discourse made of Purgatory was likewise left out, because I had mistaken the Tenent of my new Church in that particular. Truly, Sir, I was extreamly surprised at the read­ing this passage: and never having read or compared the two Impressions, I did not doubt of mine own guilt, yet not of mine own, but of him who had taken the care of the Press, for I was assured I had never ordained such Omissions. But as soon as I had recourse to the Books, my surprise, but on a quite different ground, was renewed, and a great joy I had also in p [...]rceiving that your severe Accusations of me were not grounded on any discoveries made by your self, (for it is manifest that you never yet read my last Edition) but upon a false, ma­licious [Page 53] Information given to you by some one, w [...]o was desirous to inc [...]ns [...] you against me, and knew there was no way thereto more effectual than by painting me as a vi­rulent enemy of the English Protestant Cler­gy and [...] [...]no [...]ncer also o [...] my Fidelity to H [...] [...]. I confess I wondred if any person of your condition should have had the patience to read, and, with attention, compare any thing written by so worthless a P [...]n [...] mine. But since it is not your self that I must now contradict, but a malicious Informer, who has wronged both your self and me, give me leave to say to that Infor­mer, that there is not a word of truth in what he lays to my charge, for neither the Profession of Duty and Obedience, nor the Discourse of Purgatory have been omitted in the second Impression, no, nor one line, word or syllable changed by me in either, as your own eyes may inform you in the Pages 44 [...] and 442. of the second Impr [...]ssion, and 76 [...] and 612. of the first. Only whereas there was a tedious insinuating Preface before the Profession of Duty, intended, by way of Sup­plication to have been presented to the Par­liament, he who took care of the Impression thought [...]it to leave it out, and indeed that he had reason not to swell the Book with such unconc [...]rning stuff, your self, if you read it, will easily be of the same mind. [Page 54] There being therefore no omission of the Professiion of Obedience, a reason cannot be given of that which is not. Yet a reason has been given (not by your self certainly, but) by your false Informer, and a reason of a very dangerous consequence, not to my self only, but my Superiours also, as if we repented, and revoked a Testimony of our Fidelity as not a fit Obligation for Catholicks to enter into. But now, Honoured Sir, after all, I will take the boldness freely to tell you, that I am heartily sorry, that that Form of Profession of Duty had not been quite left out,Vid. Sect. 111. and I believe I shall, before I con­clude this Apology, give you a sufficient rea­son for it, but quite different from that men­tioned by you.

62. Yet I do not pretend so wholly to ju­stifie my self, as not to acknowledge that there may have unwarily flowed from my Pen some few Phrases and Expressions di­stasteful to the English Clergy, even to such as in an especial manner honoured me with their friendship. Among which there are two particular pass [...]ges which have given great offence to a worthy Prelate, whose sa­vour and kindness [...] I had from my younger years enjoyed in Oxford. That which he esteemed both most false and injurious, was my saying, That the Presbyterians had con­strained the whole Kingdom to forswear the [Page 55] Religion in which they had been bred. But truly, under favour, I do not understand wherein this Expression was either false, or injurious to Loyal Protestants. For certain it is, that at the time to which that Speech had relation, the King's Enemies were de facto, Masters of the Kingdom, and that all the Authority and Power both at Westmin­ster and in the Field were employed, most unjustly, to constrain all men to swear to the Scottish Covenant: In which they so far prevailed, that the whole face of the King­dom, both as to Doctrine and Discipline, was entirely changed, and become Presbyte­rian. And this was all that I did, or could mean by that expression, the truth whereof was too too manifest. To whom therefore any injury was done by me in that passage, I cannot yet imagine. For though it was too true that the whole Kingdom, as to the pub­lick profession and practise, had forsworn the former established Religion, yet it does not hence follow, (neither had I the least thought of inferring such a cons [...]quence) that all, yea, or that any considerable num­ber of English Protestants had subscribed and sworn to the Covenant, (no more than that Roman Catholicks had done so:) On the contrary, I knew that both the English Clergy and Protestant Gentry had generally suffered the loss of their Churches and E­states [Page 56] for refusing to take the Covenant, and to acknowledge the Vsurpers Authority [...] Neither had I the least thought that [...]he foresaid publick Change introduced by Vio­lence and Tyranny had diminished the Right which the Protestant Religion had to be justly esteemed the Religion of the Kingdom, no more than th [...] Vsurpers invading the Regal Throne, could any way prejudice His Majesties Title thereto.

63. But a second passage there is offensive to the said Venerable Prelate, which I do ac­knowledge more difficult to be de [...]en [...]ed or excused. It is my saying, That several of the wisest and learnedst of the Clergy had been content to buy their security with a v [...]luntary degrading of themselves from their Offices and Titles. Now in some degree to qualifie a resentment which the English Clergy may not unreasonably conceive from this passage, that which I have to represent is, That when I wrote the Book I was in a Foreign Coun­try, so that whatsoever I could write touch­ing our own Affairs, I must have received from Information by Letters, or Friends: And by such Information I wrote this par­ticular passage. 'Tis true, before I left this Kingdom, the unworthy miscarriage of that ungrateful, perfidious Prelate, D. Williams, Archbishop of York, was publickly known and abominated. And too credulous I was [Page 57] of some few Examples of something alike, though far less heinous a nature, which were written or brought out of England to the place where I then resided, which I afterwards found to have been groundless, but (till now) too late for me thus publickly to disavow.

64. Before I quit this trouble some Book, (my Exomologesis) I conceive my self obli­ged to do right to a learned Doctor of the Church of England, (Dr. Tillotson) who in a Book written against another Catholick Ad [...]e [...]sa [...]y, takes occasion, quasi aliud agens, to produce a passage in my Exomologesis, changed in the second Impression, and, as he affirms, changed with great disingenuity. A Copy of his Book I have not at present, and therefore I cannot cite his words: but to my best remembrance they regarded a saying of mine in the 40. Chapter of my Exomologe­sis, of the first Impression, wherein I had called the word (Infallible,) a word to me unfortunate, and I had also said that Mr. Chillingworth comba [...]ed with that word with too much success. Whereas in the second Impression that same passage (which by a new division of the parts of the Book f [...]ll to be in the 20. Chapter of the second Section) was so changed, as to impute the said suc­cess and unfortunateness, not with regard to Catholicks, but himself only and has fol­lowers, [Page 58] who to their great harm took ad­vantage unnecessarily of the utmost impor­tance of the said word, beyond what his Adversary would have required. And as for Catholick Controvertists [...] I endeavoured to ex­cuse their employing that word to signifie thereby alone the unappealable Authority of the Cath [...]lick Church. I c [...]nnot with any confidence affirm, that I have given an exact account of the particular proofs alledged by Doctor Tillotson [...] to justifie his impu [...]ing to me a very mis-becoming disingeruity in the alteration mad [...]. Nei [...]her is it needful, the fault being manifest. But I am willing that my Pen should here publickly acknowledge the justice of that imputation; and I will not give cause a second time to have the same disingenuity laid to my charge: for I will very simply and ingenuously relate the occasion and motive of the said disingenuous change; which was this: A certain ancient V [...]n [...]rable Religious Father, who for School-Learning and skill in the Canon-Law was the most eminent p [...]rson in all these Provin­ces, knowing my intention to r [...]print my Exomologesis, and being [...] I conceive, not well pleased that a dis-reputation should be cast on that sort of Learning in which he ex­celled, earnestly suggested to me a qualifi­cation of the said passage in my Book, and withal assured me, that the Censure I had [Page 59] given of an expression or Term for so many ag [...]s in general use among Catholick Contro­vertists, and Schoolmen, would every where giv [...] great offence: And therefore, though he would by no means counsel me to preju­dice Truth, yet that it was not always ne­cessary to discover every thing that is true. Therefore his advice was, that in the new Impression I should retrench so much in that Chapter, as reflected with disadvantage on those Catholick Writers who made use of the word, Infallibility. Thus he advised me, and thus out Reverence to the person I com­ply [...]d with his desire: For which I cannot (as I said before) blame Dr. Tillotson, for charging me with disingenuity.

65. The next Book, which I justly pretend to be guiltless of the crime of revi [...]ing the Church of England, is a short Treatise, na­med an Appendix, in which are cleared c [...]r­tain mis-constructions of my Exomologists [...] published by I. P. Author of the Preface b [...] ­fore my Lord Falkland [...]s Discourse of Infal­libility: which is annexed at the end of the second Impression of my Exomologesis. The said Author I. P. I never had the happiness to know, but I wish, if Catholick Religion must be opposed, it may always find such [...]d­ [...]ersaries, that is, persons endowed with ve­ry considerable parts of learning, and acute­ness, enabling them, with as much advantage [Page 60] as their cause will afford, to maintain it, and in maintaining it, not to wander into unne­cessary excursions, and to use a stile, though not void of sharpness, yet such a sharpness as will not be ungrateful, even to their op­ponents, much less expose them, and all their party, to utmost danger. Now in my Answer to this unknown Author, I think I have not, I am sure I intended not to give just offence to him, or any other English Pro­testant.

66. Yet this is the only Treatise against which a most Noble Friend, besides a general reprehension, instanced in a special passage which he thought fit to be sharply censured: and this passage was my naming it, The late Church of England. Now, surely, Sir, none who know me can judge me so utterly void of Humanity or Reason, as to think that I meant this expression in a sense of insulting or of contentment, in seeing a Church, of which all the Friends I then had were mem­bers, (as I then verily thought) destroyed by cruel Sectaries, the little finger of whose Go­vernours would be heavier to poor Catho­licks, than the loins of the former State.

67. I must therefore acknowledge that at the time of writing that short Treatise, I did (and who almost did not?) despair of ever seeing a restauration of the Church of Eng­land, to its former splendour, though [Page 61] many were not out of all hope, consi­dering an impossibility of a constant union among those Sects, that his Majesty might happily return. I well remember that in France, attending a certain Noble Person of very high Condition, and special trust near his Majesty, I once, in discoursing ask'd him this Question, Whether he th [...]ught not, that it was in his power to have hindred the restoring of the English Hierarchy? to which, after considering a while, he answered, He thought it was [...] Whereto I replied, Alas, my Lord, how dare you adventure y [...]ur soul for all eter­nity, in a Church which your self could have destroyed? Thereupon he entred into a Dis­course touching the nature of a Church, of which he concluded I had a wrong Notion.

68. But as for his first Answer, I believe there was scarce any one who then doubted but that a small power would be of force enough to hinder the reviving of the Church of England: yea, most men thought that even his Majesty with all his interest, and endea­vours, could not have been able to have ef­fected it, considering that all Sects, though in other regards disunited, yet unanimously conspired to the destruction of Episcopacy. Therefore it argued more than heroical mag­nanimity, and zeal also in his Majesties at­tempting, and executing such a design, from which such an incredible number of then [Page 62] not quite-unarmed Opponents could not deter him, though also thereby he obstructed the flowing into his Exchequer whole Rivers of rich spoils belonging to the Clergy. And tru­ly, in both these r [...]gards it ought to be ac­knowledged by all English Protestants, that the said Noble Person, being then the most inward Counsellor to his Majesty, shewed him­self of proof both against fear [...] and avarice; since no doubt, a considerable advantage might have fallen to his share likewise in those spoils. These things therefore consider­ed, I humbly conceive, that the forementi­oned phrase (The late Church of England) spoken at such a time, did not merit an ex­traordinary Censure: considering also, that as a particular Church, and of such a peculiar fabrick, it cannot appropriate to it self an Indefectibility, or challenge share in the Pro­mise of Christ, that the gates of Hell shall n [...]t prevail against it.

69. The next Book was the Answer to Dr. Pierce his Sermon. In which I never heard any thing challenged as disrespectful to the English Clergy, excepting one line, for which my worthy Friend Dr. Earles, then Dean of Westminster, gave me a friendly chiding, though to say the truth, it was in his Wifes quarrel, who was much offended with it, and I confess, with some reason. And besides this, there was one passage in it, at which I my [Page 63] self have been much displeased: which is the very first leaf in the Book: To which also doubtless I had regard when in conversing with the Protestant Expostulator before-men­tioned, I complained of injuries done me, being absent in the printng of my Books. For having left the said Answer with a friend in London, who undertook the care of the Im­pression, certain Friends of his thinking I had begun the Answer too abruptly, they willing to be in ali [...]no libro ingeniosi, framed an en­trance into the Book, full of taunting, and contempt against the Author of the Sermon. And having sent me enclosed in a Letter the first sheet, I was moved with such indigna­tion and shame at the reading of it, that I protested, unless that entrance were taken away, I would in a printed paper publickly disavow the work. For, besides my natural abhorring of uncivil language, especially in Controversies about Religion, I judged that a Writer did himself wrong, who first having contemned, and undervalued a Book, yet thought it necessary to be seriously answered. Upon my resentment of this injury done me, the Authors of that Preface abolished the first leaf, but wanting matter to fill up the void space, they qualified much the former unci­vil language, leaving it as it now appears. I took the greater care not to give too much offence no the learned Preacher, because I [Page 64] had been informed by some of his inward Friends, that it was with great unwilling­ness, and out of necessary obedience to one who had right to command him, that, in a time when a persecution was renewed against Catholicks, he took such a subject for his Ser­mon at Court. And indeed his unwillingness to pursue such a quarrel, gives testimony hereto, though it is well known, that he is not inferiour to Dr. Stillingfleet, either in learning, language, or any abilities to ma­nage a Controversie to the best advantage. And I assure you [...] Sir, it is a great comfort, and satisfaction to poor Catholicks, that since they must be persecuted, their Persecutors have not been any English Protestants of the ancient stamp but a new adopted race, who it seems cannot forget that Catholicks have declared themselves Enemies to the Masters, under whom our new Convertists have been bred.

70. One Book yet remains, and but one, which I am concern'd at least to excuse, i [...] not to justifi [...] to be free from this crime of reproaching, or reviling the English Church. (For I suppose my S [...]ncta Sophia, and like­wise my Reflections on the two Oaths, are out of all suspicion at least of this fault.) That Book is a short Answer to a short Pamphlet, published by Mr. Edward Bagshaw, a too well known troublesome Sectary, in which he [Page 65] undertook to give a deaths-blow to the In­fallibity of the Catholick Church. But the weapons used by him were so blunt, and the arm which wielded them so weak, that the stroke was not at all felt. The only Motive therefore inducing me to publish an Answer to so unskilful a Controvertist, was to disco­ver his ignorant mistaking of the Point con­troverted, and especially his malice against Catholicks, which therefore deserved to be apprehended by us, because to the disgrace of the Church of England, he writes in a sti [...]e as if he would make the world believe that he had a Commission from the Protestant Clergy, to be their common Advocate, and in their names to vent his own impotent ma­lice: for throughout the whole Book he sh [...]ws himself exceeding zealous to defend, forsooth, the Protestant Church of England, and not his own miserable Sect, against the Papists. Now who could restrain indigna­tion, hearing such an one crying out aloud, We apples swim? This short Treatise of mine therefore, at least, I believe, will escape your Censure?

71. These are the Books, Honoured Sir, which I judged reasonable, and requisite to be ranged in a rank divided from that which was written against Dr. Stillingfleet. In all which a Controversie in several Points being debated against the Doctrines of the Church [Page 66] of England, I could not, without shewing my self a Prevaricatour, abstain from imputing Errors to Protestants, and shewing the [...]ll consequences of such errors, but it was never my intention to give any scope to unseemly passions, against persons, from none of whom I had received any injuries, but on the con­trary, from many of the most considerable among them, not a few signal obligations. If now and then an unwary phrase has drop'd from my pen (and I am sure there are not many such) I shall be far from justifying them, but on the contrary, I here publickly revoke them. And for the future I dare challenge even Dr. Stillingfleet himself to try his skill upon me, whether by any contempt either of my Person, or Writings, he can force me to answer in a language which shall need such another Apology. Some wor­thy friends [...]old me, that there was at this time, a necessity I should endeavour to ex­cuse my self from acknowledging the justice of all your severe sentences against me, consi­dering, that others also were wounded by them. But certainly one Apology against per­sonal imputations will be sufficient; and God willing, I shall spend my declining days more to the profit of my soul, by silence, and patiently suffering injuries, though silence should be interpreted a confusion of guilt [...] then by composing, with great loss of pre­cious [Page 67] time, and publishing Books, regarding the qualities of persons, which Books are scarce ever half so long-liv'd as a yearly Al­manack, and which serve only to increase the uncharitableness, and injustice of this present age, in which men will be sure to censure all Books, and Persons, and are indifferent whe­ther they condemn the Plaintiff or Defen­dant, or both.

¶. 6. There was no intention of Reviling the Church of England in my Book against D. Stil­lingfleet.

72. NOW I come to the fatal Book a­gainst Dr. Stillingfleet, touching Fanaticism, which forced you, Sir, to open a passage to all your indignation against me, for my reviling reproaches against the Church, and Clergy of England. I fear now that no excuse of so great a crime will be admitted by you, and that to pretend to justifie my self would be taken for an affront. Yet, Sir, truth is bold, and I dare pretend not only to justifie my intention, and manner of wri­ting in such a stile, but my hope also that the said Book would deserve to be favourably accepted by the English Clergy.

73. Now the ground of my justification is a firm perswasion that the present Church [Page 68] of England is the very same that it was when both of us received our Baptism in it, by which Baptism we became Members (under favour not of the Church of England, but) of that Holy Catholick, and Apostolick Church, of the belief of which our God-fathers, and God-mothers made a publick Profession for us.

74. This perswasion therefore remaining still the same, I do confidently affirm (and I protest my intention to have been) that not any of those sharp phrases and Invectives, ought with any justice to be interpreted as meant against the Church of England, or the the Doctrines and Discipline of it established by Law, but only against Dr. Stillingfleet's Church, which he desires indeed should pass for the Church of England, but which really is removed from it at a greater distance and opposition, than is the Church of Geneva. And to demonstrute this, it will be sufficient to take a prospect first of the fabrick of Dr. Stillingfleet's English Church, framed by him­self upon Mr. Chillingworth's Authority: and next of the Church of England established by Law, as she represents her self in her Articles of Religion, and Ecclesiastical Constitutions.

75. First then Dr. Stillingfleet has made his Church perfectly visible throughout, even from its very foundations, or Principles, of which the two most considerable, and which involve all the rest, are the thirteenth, and the [Page 69] fifteenth: Pr [...]ncip. 13. The words are these: Such a particular way of Revelation being made choice of by God (for the means of making known his w [...]ll in order to the happiness of mankind) as writing, we may justly say, that it is repug­nant to the nature of the Design, and the Wis­d [...]m, and Goodness of God, to give infallible as­surance to pers [...]ns in writing his will for the benefit of mankind, if those Writings may not be understood by all persons who sincerely en­deavour to know the meaning of them in all such things, as are necessary for their salvation. And consequently. Princip. 15. There can be no necessity sup­posed of any infallible Society of men, either to attest [...] or explain those Writings among Chri­stians.

76. Is such a Church as this, Honoured Sir, securely grounded? Can you think it a crime in an [...] rational man to call this Church fana­tical? But why do I talk of a Church? In all the Doctors Principles there is no mention of any Church at all, as a Teacher or Interpreter [...] not the least regard had to such needless per­sons as Teachers, or Governours, Bishops, or Presbyters: All are sheep without shepherds, or shepherds without sheep. There is nothing to be found (I mean for his sort of Prote­stants) but a Book, which all must read, though they cannot read, and in it find the way to heaven; a thing so easie in the Do­ctor's opinion, that even the blindest man can­not [Page 70] miss it, so he will consult that Book. But I must recal my word: The Doctor indeed does mention a Church, or Society, and that an infallible one: but it is only mentioned to be rejected. Now certainly if he re­reject that Church which, if any Church can have any obliging Authority, may challenge the greatest on earth, he will much more re­ject any inferiour Authority or Church. Yet since he will take it ill if we do not call an Assembly of his [...], a Church: please to consider, that in this Church every man, the most ignorant and stupid, must by his own light, know, first, that God has left his whole will touching his salvation in Writing. 2. That this Writing comprehendeth thirty eight Books given by God to the Iews, and twenty to Christians. 3. All these Books this ignorant man must (by his own light still) know to be both safely conveyed, and truly translated, though he be not able to read ei­ther the Original, or Translation. 4. He must out of all these Books be sure not to miss in collecting all the Texts containing Doctrines necessary to his salvation. 5. And likewise he must be assured by his own light that he conceives the true sence of all these Texts, though he know that there are great quarrels among learned, and pious men about the sense of those Texts. 6. For he must be obli­ged to believe, that there is not on earth any, [Page 71] either Person or Society, infallible, to which he can be bound in Conscience to submit his judgment, or commit the care of his Soul. 7. Lastly, He must have so firm a memory, as to be able to reject Roman Doctrines be­cause not contained in Scripture. This is Dr. Stillingfleet's Church of England, and so firm is the Rock upon which it is grounde.

77. Now whether that Church of Eng­land, wherein we were Christned, and when we were Christned, relied upon such a Foun­dation as this, may quickly be discovered by reading only her Twentieth Article, which begins thus,Art. 20, The Church (of England surely) hath power to decree Rites, or Ceremonies, and Authority in Controversies of Faith. By the Church here she must needs mean the Go­vernours, or Pastours, and authorized Teach­ers of the Church of England, for none else meddle in prescribing Ceremonies, or deter­mining Controversies of Faith. And these, saith she, have Authority, [that is, no doubt, in her meaning, not an usurped, but] law­ful Authority. And if so, then she intends that all her Subjects and Disciples should esteem themselves obliged in Conscience to submit to her Decisions both about Ceremo­nies and Controversies. This submission if any of her Subjects interpret to be only ex­ternal, or to imply no more than not open­ly refusing Ceremonies, or opposing Deci­sions, [Page 72] she will not be contented with it. This appears plainly in her Constitutions, Established, and Published by Regal Autho­rity, under the Great Seal of England: For, from the second Constitution to the tenth,Constit. 2, 3, &c. all Impugners of the King's Supremacy, or that affirm that the Church of England is not a true, and Apostolical Church: Likewise all Impugners of her Articles of Religion: of her Ceremonies: of her Government by Bishops: of the Form of Ordinations: Moreover, all Authors of Schisms: and Maintainers of Schismaticks: all these are denounced Excom­municated ipso facto: from which Excommu­nication they cannot be absolved and restored, till after they have repented, and publickly re­voked such their wicked Errours: that is, they must acknowledge themselves to have been in an Errour, a wicked Errour, of which they must repent, and publickly revoke it.

78. This Authority therefore challenged by the Church of England Established by Law [...] is manifestly an Authority over the Souls, the Judgment, and Belief of her Subjects: which Authority Dr. Stillingfleet's Church of England does expresly renounce. Therefore his is a meer imaginary Church, which has no subsistence but only in the fancies of a new brood of men, which appeared not in England till Mr. Chillingworth's Book came forth. And of such a Church Mr. Chiling­worth [Page 73] stood in need, because he thought he could, with more ease to himself, defend Dr. Potter against his Adversary F. Knott, by depriving the Church of England of her Au­thority, and laying new Principles of a Church, the same which Dr. Stillingfleet has borrowed, and artificially spread out, and which are greedily embraced by our Young Divines, because they reduce the main Dis­pute between Catholicks and Protestants to an exercise of wit and fancy, about Adje­ctives and Participles ending in bilis and dus, and ease them of the same tedious labour of rea [...]ing and citing Fathers and Councils, which former learned Controvertists, Bishops and Doctors, thought necessary to under­go.

79. Now the reason why the Church of England assumes an Authority obliging her Subjects to a submission of judgment, as well as to external Conformity, (which other Sects. cannot without a shameless impudence pretend to, and yet do most tyrannically u­surp) seems to me to this: Because she does not look upon her self to be a new-erected Church but as remaining still a Member of the Catholick Church, govern'd by Pastours endowed with Authority received thence, and continuing in a Lineal Succession from St. Peter: And, as supposed a true Member of the Catholick [...]hurch, her Clergy National [Page 74] or Provincial, to have right, according to frequent practise in the Ancient Church, to call Synods, and therein reform Discipline, and extirpate such Doctrines as they judge erroneous, how far spread soever they may be: yet in doing this, with the peaceable Spirit of St. Cyprian, [as to other Chur­ches] Neminem judicantes, aut à jure Com­munionis aliquem, si diversum senserit, amo­ventes; whereby they conclude themselves free from the guilt of Schism. Neither yet do they assume to themselves an absolute In­fallibility in their Ordinances, and Decisions, but (as your self, Sir, have intimated in your second Question at the end of your Book) assuring themselves that as long as they re­main true Members of the Catholick Church, they have this kind or degree of Infallibili­ty, that they cannot fall into Errours ex­cluding Salvation: and thereupon they judge they may oblige their Subjects to a submission of judgment, and excommuni­cate Dissenters; since no danger can follow in case it should happen to be an errour to the belief whereof they submit; especially considering their constant Profession, that they will all conform to the Determinations of a true, free, and legal General Coun­cill.

80. Such a Notion I conceive all Eng­lish Protestants had of the Church of Eng­land, [Page 75] and her Authority, till Mr. Chilling­worth published his Book. Upon such grounds, I am sure, our late worthy and learned Friend Dr. Steward, thought he could sufficiently justifie the Church of England a­gainst the Roman Catholick Church her im­puting Heresie or Schism to Protestants. And on the same grounds did the most learned among Protestant Bishops proceed in their Controversies: for can you think, Sir, that Bishop Andrews, Bilson, Montague, Laud, Morton, &c. ever entertained a thought, that all Christians whatsoever may with their own Light, both find all points of ne­cessary belief in the Scriptures, and also com­prehend the true sence of them? and that not a Soul in England was obliged to be­lieve a word of the Doctrine established?

81. Dr. Stillingfleet's Church of England therefore seems to me so far from being that Church which has been Established by Law, that it is the most irrational Church that ever was. The Church of Geneva, or Hol­land, or other Calvinists, though grounded on this most presumptuous Principle, That they judge of Scripture, and its sence, only by an internal infallible Light of God's Spirit, yet that being once supposed, they proceed rationally thereon, when they oblige all their Subjects to submit their judgments to the Teachings of those respective Churches, or [Page 76] to their Synods of Gap [...] Dort [...] &c. Whereas Dr. Stillingfleet exempting all persons from an Obligation of yielding an internal Assent to any Decisions made by Superiours, dis­solves the very nature of a Church, and de­poses all Superiours.

82. But in opposition to this, you say, Sir, Pag. 197 Ob. That it is a proof that Dr. Stillingfleet's Principles are not destructive to the Authority of the Church of England, because the Pres­byterians, Anabaptists, or Independents, those enemies of hers, who have been so vigi­lant and industrious, so many years, to make her totter, have not made use of the said Prin­ciples, nor so much as taken notice of them. Hereto I answer,Sol. They have not made use of them against Dr. Stillingfleet's Church of England, because they are not Fools. For though they may seem to have a great ad­vantage against him, by saying (besides their acknowledgement of the evidence of Scri­pture in necessaries) That it would be mad­ness in them to leave God's Spirit, their own infallible Interpreter of Scripture, in other points also, for his fallible common Reason, which is not able to give assurance even in natural things, as whether the Earth move, or stand still, by which means they being now Spiritual Christians, would become [ [...]] animal Men. And moreover, that they interpreting Scripture by the Spirit, [Page 77] may force men to submit their judgments to them: Whereas it would be ridiculous to submit to a Church which allows every one to judge of the sence of Scripture by their corrupt private reason. These sure are notable Advantages on a Spiritual Churches side. Yet on the other side they foresee, that, by such opposition, they shall sadly expose th [...]mselves to his deriding Rhetorick. For his Reason will make their Spirit miserably ridiculous: He will bid them to make proof to him that they interpret Scripture by the Spirit, and to shew when, and which way the Spirit left English Pro [...]estants to agitate them: and also by what marks they know, that all of their own faction have the Spirit, and they alone, though other Sects dissen­ting and opp [...]sing them, do ground their opposi [...]ion on the same Spirit. Now it being impossible for any of them by the h [...]lp of their Spirit to answer a word of s [...]nce to his Reason, they will lamentably remain at his mercy: Therefore they will not meddle with him. And moreover, they foresee that the Church [...]f England will not account her self touch'd in this Dispute: For she will re­nounce both private Reason and private Spi­rit, and tell them that they must receive the sence of Scripture from her. Therefore ve­ry wise [...]y they will pursue their old way against her, and tell her, that she has re­ceived [Page 78] her Authirity from Idolaters, yea from the Pope, whom her own Bishops call Anti­christ: And God forbid that they should sub­mit to such an Authority: And for her Ex­communications, they account them no better than bruta fulmina, on condition that their Purses may not be touched.

83. Having therefore, in my own per­swasion, invincible Reasons to make this judgment of Dr. Stillingfleet's Church of Eng­land; and moreover, not having ever heard, and being confident that I never shall hear, that any one English Bishop did, or will so far betray themselves as to allow the grounds on which Mr. Chillingworth, and after him, the Doctor proceeded, can you, Sir, think it just to render me the Object of the general hatred of English Protestants, by transfer­ring (as you have done) on the Church of England all the sharp and scornful Invectives which I have made against Dr. Stillingfleet's Church? It is not, I assure you, the Church of England that I taxed for want of Mira­cles, which are not indeed at all necessary, in case she be, as she professes, a true Mem­ber of the Catholick Church. But it is Dr. Stillingfleet's Church from which Miracles are to be required, since it is a new-fashioned Church, the like whereof was never seen be­fore the last Age. And it is only Dr. Stil­lingfleet's Church, to which I upbraided the [Page 79] ex [...]usion of a Religious Pr [...]fession, which was nev [...]r condemned by the Church of England. And the like I affirm with regard to all other p [...]ssages in my Book, which have rai­s [...]d such indignation in you against me: Which indignation, I hop [...], you will have the goodness to qualifie, when you shall read this my Defence, to which I add also once more, that if there be any phrase in any Book written by me, whic [...] may pro­bably be esteemed a reproachful reviling of the Church or Clergy of England, I do here revoke, and ask pardon for it.

¶. 7. C [...]ncerning my Lord Falkland, and detraction from his memory imputed to me.

84. I Will here in the next place, in re­gard of the affinity of the Subject, annex that special Head among your mani­fold Accusations against me, which concern th [...] Vindication of the Honour and Esteem of my Noble dear Lord Falkland, aspersed, say you, most ungratefully, and falsly by me with the Character of a Socinian. Truly, Sir, it was not without some contentment to me, to see any one interesting himself in clearing the Reputation of that Noble Person, the greatest Ornament to our N [...]tion that the last Age produced, and which cer­tainly [Page 80] could never with justice be blasted by any English Pen or Tongue.

85. I was, I confess, extreamly astonish­ed to find my self called to the Bar upon that account; and to see that the ground of my Inditement should be a double Narration in my Answer to Doctor Stilling [...]leet, ho [...] I presented D'aille his Book [du vray usage des Peres] to my Lord Falkland [...] which he gave to Mr. [...]hillingworth, and shortly after sent to me, being then in Ireland, a Letter of Thanks, especially in Mr. Chillingworth's behalf, because the said Book had saved him a tedious labour of reading most of the Greek and Latine Fathers to whose Doctrines he had engaged himself to conform his be­lief. And further, in pursuance of my Nar­ration, I added, how Mr. Chillingw [...]rth (thanks to D'aille) being now become a Protestant, and having an intention to de­fend Dr. Potter against his Adversary F. Kn [...]tt, was induced, by occasion of a Socinian's Book which he had met withal, to proceed in the Controversie against Cath [...]licks, upon far different grounds from those which had been made use of by former learned Prote­stant Bishops and Doctors: For in stead of appealing to Antiquity, Councils, or Fa­thers, for the sence of Scripture, he resolved to appeal to the Scripture alone, and this interpreted by each ones own Reason and [Page 81] Judgment, since in all necessary Points it is so plain, as he pretends, that none can mi­stake the sence of it, or be obliged to sub­mit his Reason to any external Authority in­terpreting it; and Errour in places difficult, will easily find pardon.

86. This is the sence of the double Nar­rative on which you ground your Accusa­tion; you are willing also to question the truth of the Narration, and to make me pass for a wicked person guilty of forgery. All I can say hereto is, to protest here in the presence of God, that I have not wil­lingly failed in any one material circum­stance of this short story: and since I am sure that it is true, it exceeds the bounds of Omnip [...]tence to cause that which has been, not to have been. Only as to the determi­ning the precise year, I dare not engage my credit upon an ill memory.

87. Now, Sir, by what Logick do you from this Narration infer, that I aspersed my Lord Falkland with the Character of a Socinian, since he is not so much as [...]med in the second Narrative wh [...]r [...] the word So­cinian is found? Truly I pro [...] on my Conscience, I was so far from that, that I had not a thought of imputing Socinianism to Mr. Chillingworth himself: neit [...]r had I any just ground from what I there re­lated.

[Page]88. For Mr. Chillingworth having been disheartened by D'aile from appealing to the Holy Fathers of the Church, and being too ingenuous, or rather out of fear of God, not daring to pretend to Divine Il [...]uminati­ons against his Conscience, and which he could not justifie, gladly made use of the grounds which he found first in a Socinian's Book, who in stead of a private Divine Spi­rit, substituted common Reason, as the only proper Iudge of the sence of Scripture: And upon these grounds pr [...]cisely has he proceeded through his whole Book. But, Sir, is this sufficient to make poor Mr. Chil­lingworth pass for a very Socinian? Do [...]s the making private Re [...]son [...]udge of the true sence of Scripture, in [...]r [...] that neither Christ, nor the Holy Gh [...]t are God? that the pains of Hell are not eternal? tha [...] separated Souls have no being, or at least no perception? &c. God [...]orbid: for t [...]en how many in­nocent persons would be guilty of Blasphe­mies unawares to themselves? Then not only Mr. Chillingworth, but Dr. Stillingfleet, and besides them, God knows how many more in London, and in the Vniversities of England, would be Socinians.

89. But as touching my Lord Falkland, I was so far from entertaining a suspicion, and much more from propagating that sus­picion to others, that I believe there are in [Page 83] England scarce three persons besides my self, that are so enabled to give a Demonstration of the contrary, which was a solemn prote­station made by himself to the greatest Pre­late of England, of his aversion from those blasphemous [...]lo [...]sies which had been most unjustly, by I know not whom, laid to his charge. It could not possibly therefore be, that my having found cr [...]dit with two or three p [...]rsons of the Church of England, Pag. [...] should have induced them to asperse his Lordship with so foul a stain. But upon whose credit soever they framed such a scandal, so nice a Lover of Veracity and Sin­cerity that most excellent Lord was, that his serious renouncing of such an imputati­on, ought to be esteemed by all Persons of Honour or Honesty a more than sufficient eviction of his innocence. And now, though I could not without much inward trouble read my self published a Calumniator of the Noblest Friend and Benefactor that ever I en­joyed, yet having an inward witness of mine own innocence, and an assurance also that no proofs could be made to appear, suff [...]ci­ent to justifie such an imputation, I took no small pleasure in seeing your most generous Zeal in vindicating his Honour.

90. I beseech you therefore, Honoured Sir, let me no longer remain in your thoughts as a Detractor of that N [...]ble Lord, who, I [Page 84] perceive, was in a particular manner dear to [...]ur self also, and whose Memory ought to b [...] pretious to every one who has any est [...]em of Vertue, Heroical Fidelity to His Master and King, incomparable Learning, and all admirable Endowments. I assure you I was so far from the least intention to bl [...] his Memory, that I should judge my self justly liable to be condemned as defe­ctive in the Duti [...]s of Friendship, and Re­sp [...]ct to so Noble a Friend, if in case God had ever placed me in a condition capable of doing any considerable good to others, I had contented my self with expressing my aff [...]ction to him by a few elegant Phrases, and windy Elogies, having means and op­portunity to raise his Family out of that narrow condition, in which that most No­ble Lord, who had been no skilful Proje­ctor of profit to hims [...]lf, had left it.

91. But having been incapable of this, I yet thank God, that the poor and contemptible condition in which I am, do [...]s not hinder me from being in a capacity of shewing my Gratitude in a way, I hope, for more ad­vantageous to that admirable Person him­self, than by [...]ry Commendations. For though you, Sir, condemn, as uncharitable, that Position o [...] Catholicks, That no Salva­tion is t [...] be had out of the Communion of the Catholick Church: Yet since all Catholicks [Page 85] grant that this is not necessarily to be under­stood of an Actual, External Communion, but that many Christians of vertuous devout Lives, and having had a constant prepara­tion of mind to prefer Truth, whensoever effectually discovered to them, before all Temporal Advantages, they dying in this disposition, though not externally joined to the Church, will be esteemed by our merci­ful Lord as true Members of his Mystical Bo­dy the Church. And since it is most cer­tain, that all the Alms Prayers and Sacri­fices offer'd to God by and in the Vniversal Church, are intended by her to be beneficial to all Souls departed, as far as they are ca­pable, and according as God shall apply them. And lastly, since I am assur'd that my Lord Falkland l [...]ding a vertuous Life, despised all wor [...]ly things in comparison of necessary Divine Truth [...] and i [...] being appa­rent by his Discourse of Infallibility, that he had framed a judgment touching the Catho­lick Church out of certain Catholick Writers, who [...]epresented it too disadvantageously to him, and not with such Qualifications as the Church her self has done: Upon these Considerations who can forbid me to desire, and even hope, that his Soul, though not by name recommended, may receive benefit and comfort, when at the Altar, and else­where, all Catholicks join in praying thus, [Page 86] Omnium fidelium defunctorum animae per mi­sericordiam Dei requies [...]ant in Pace, Amen?

¶. 8. Concerning King H [...]nry the Eighth.

92. ANother Crime [...] it seems, of no or­dinary heinousness, was my sti­ling King Henry the Eighth a Tyrant, Pag. 41, 240. for with this I am charged once and again. You cannot, Sir, I am sure, believe, that I used that word in the same notion [...] do wh [...]n [...]hey call Cr [...]mwel a Tyrant, which imports a Merciless Vsurper. Truly I meant no more thereby than what generally Prote­stant Historiographers and others write of him, that he was an unjust and Merciless King. I am sure Sir Wal [...]er [...]a [...]leigh in the Preface to his [...] Henry was Father of his own most Gr [...]cious an [...] Mu­nificent Mistress, yet is bold to say, That if all the Pictures and Pa [...]terns of a Merciless Prince were [...] in the World, they might all again be [...] the life out of that King's S [...]ory. [...] of my [...]e [...]ioning King Henry [...] epistle to the English Car­ [...], was his cru [...]l dealing [...], retired, devout Prede­c [...] [...] whom he caused to be ex­ecuted as Traytors, meerly because they dur [...]t not, simply upon his will, without any pre­vious [Page 87] instruction, debate, or consultation with his Clergy in a National Synod, renounce an Article of their Religion, for many Ages never questioned in England, or any other Catholick Kingdom. This seemed to me an Act in a high degree both unjust, and cruel: and no less cruel, and unjust I dare say does another Act of his appear to Dr. Stillingfleet's Church, I mean not only his beheading, but leaving a perpe [...]ual foul stain on the memory of his second-first Wife, the now exalted vir­tuous Lady Anne Bulen, Mother of Queen Elizabeth.

93. But as touching the so highly dis­pleasing term, Tyrant, I do so much, and in­deed [...]o entirely defer to your Honourable judgment, that though I am unable to give a reason for it, yet I am now perswaded that I ought not to have named that word. For no doubt such persons of high condition, lik [...] your self, are ex [...]ct [...]y skil [...]ul in what terms w [...] ought to speak to, and of, Great Princes I wish therefore I could b [...]t it out, and if God afford th [...] [...]ife and opportunity to [...]nd my Church History after the Conqrest (of which as yet the affairs of little more than two hundred and forty years are dispatched, and which will have its conclusion in the death of the same King) I will [...] heed of that unseemly word (Tyrant:) and more­over, I will consult with knowing persons [Page 88] how after the most tender manner, I ought to relate the actions of some of our Kings, which I must not always conceal, and I can­not with a good conscience but condemn.

¶. 9. Of Archbishop CRANMER.

Page 79, 80.9 [...]. FOrasmuch as concerns Archbishop Cranmer, whose memory (you say) will [...]e p [...]eserved, as of a most worthy Prelate and glorious Martyr, notwithstanding the foul imputations cast by Mr. Cr [...]ssy upon him [to wit, Treason.] For which Crime (you also af­firm) that unhappy and ill advised Queen Ma­ry rather desired to have hanged him, than to have him burnt for his Religion. But the Law would not extend to serve her turn that way; If it would, no man would have blamed her for having prosecuted him with the utmost rigour.

95. Honoured Sir, the Crime of Treason, I confess is foul; but the imputation of so [...]oul a crime is not foul, unless it be groundless or false. Now I humbly conceive, how false so­ever that imputation can be proved to be, you have no reason to suspect me to be the inventer of it, and therefore not answerable for it. And so much confidence I have in your justice, being a person of Honour, that you will absolve m [...] now that I shall produce Vouchers of that imputation, men of unque­stioned [Page 89] credit, even with your self. In the first place therefore Fox your voluminous Martyrologist expresly says,Fox, p. 1698. This is certain, that the Archbishop was shortly after cast into the Tower, and within a while condemned of Treason. Again, He appeared before the Lords in the Star-Chamber, where b [...]ing accused of Treas [...]n, and sediti [...]us Papers, they sent him to the Tower. The same Fox moreover produ­ces the Letters which Cranmer among others wrote to Queen Mary, P. 1282. commanding her to ac­knowledge J [...]ne Grey to be lawful Queen, P. 1279. and to desist from challenging the Crown. In the next place Hollinshead affirms,Hollinsh. an. 1553 that he was arraigned of Treason, not only for giving coun­sel to disherit Queen Mary, but likewise because he had sent Horse and Men to aid the Duke of Northumberland [then in manifest Rebelli­on] against Queen Mary. My third Voucher is Bishop G [...]dwin, Godw. in vit. Mar. Reg. who writes thus, At first it was thought fit to proceed against Cranmer by Law, as guilty of Treason, because he had subscribed to the Decree touching the promoting Jane Grey to be Queen. Theref [...]re on the twelfth of November, after he had been some time de­tained in the Tower, they accused him of Trea­son, together with the said Jane and some others. And they were all condemned as guilty of that crime. To these I might adjoyn other wit­nesses to the same effect, as Stow, Speed, Mar­tin, &c. Only indeed I must confess, his kind [Page 90] fr [...]endly Successo [...]r Parker tells us,Park. in vit. Mar. Reg. in con­tradiction to his Iuries and Iudges, that he was evinced [...]f Tre [...]son, in a form of Iustice, without Truth. But you may be pleased to be now one of his Iudges, and deter [...]ine, Whe­ther a man convicted of dispers [...]ng sediti [...]us Papers, of pr [...]m [...]ti [...]g an usurping Queen, of commanding th [...] law [...]ul h [...]ir of the Crown to de­sist from her Claim, and of sending Horse and Foot to the General [...]f [...] Rebellious Army, be not legally guilty of Tre [...]s [...]n, and cons [...]q [...]ently, whether the Law w [...]uld not have extended to serve Queen Ma [...]i [...]s turn to hang y [...]ur m [...]st worthy Prelate and gl [...]ri [...]us Martyr for th [...]t Crime.

95. And whereas you reprehend me for saying, that the final judgment both touching Ecclesiastical Government, and Doct [...]ine was [...]e­ferred by the same Archbishop to a King, of about nine years of a [...]e, s [...]nce I cannot but kn [...]w that in all K [...]ngd [...]me [...]redi [...]ary the Ki [...]g is n [...]t less King for being but [...] years of age and that all sentences and judgments are as much r [...]ferred to him then, as when he is at f [...] age. This [...] clause I acknowledge: but that which I [...] on as a most in [...]amous act in Cranmer, w [...]s that he, an ancient Archbishop of Canterbury, in his old age should sh [...]w such a slavish, [...]o [...]did disposition, as to expect ins [...]ruct [...]s, and a [...]re­ctions in his belief from a S [...]ular Auth [...]rity. even a Child, and again, that having all his [Page 91] life mad [...] Prof [...]ssion of Cath [...]lick Religion, he should in the end b [...] [...] r [...]diness [...]o submit himself, an [...] his Church to a Sacrilegious Prote­ctor, whilst, against the express will of K. Hen. who had intrusted him, with others, in the care of his Sons Education, he shamefully a­busing the lovely inn [...]cent Prince, did in his Name, and a [...] by his Authority utterly abo­lish the Religion of the Kingdom, professed by all his Ancestors, and entirely change the [...]ame of the Church, both in Doctrine, and Discipline. W [...]ether by the Laws of the Kingd [...]m [...] the Protector had just power, during the nonage of a King, to act in such a man­ner the part of [an [...]] a Destroyer, I am n [...]t able to de [...]rmine. You, honoured Sir, I believe can easi [...]y do it: but withal, you can­not de [...]y, that your glorious Martyr Archbi­sh [...]p Cranmer, forasmuch as concern [...]d his F [...]ith, made himself a Disciple, to be Ca [...]e­c [...]is'd in the Principles of his Religi [...]n by a Child of nine years of Age, who by virtue o [...] his Fathers lat [...]ly assumed Title, was be­come the Head of a Body, w [...]ich had no re­semblance with the [...]orm [...]r, [...]ither in Belief or Government. And that it was the Chi [...]d him­s [...]l [...] in person whom the grave Archbishop de­sired, and thought suffi [...]i [...]ntly en [...]bled, to be his Catechiser, we have his o [...]n acknowledg­ment in a Letter writ [...]en to [...]h [...]k th [...] young King's Tutor, which Lett [...]r is deservedly for [Page 92] his honour recorded by Fox, in which we read this passage,Fox, p. 1179. Ah Mr. Che [...]k, you may rejoyce all the days of your life, th [...]t you have such a Disciple, who has more knowledge in Divinity in his little finger, then we all have in our whole body. The Protector indeed was the great Apostle of the Kingdom, but his Mission he must have receiv [...]d from his Pupil, both to preach a new Faith, and to consummate for­mer Sacriledge: In the mean time the humble Archbishop remained in expectation what he was to believe, and in an uncertainty whe­ther his Ordination we [...]e valid, or not. I will end t [...]is matter with the Character of Cran­mer, given by Duditius an emin [...]nt Protestant, Dudit. in vit. Pol. Cranm [...]r [...] says he, seems to have been b [...]rn and framed for dissimulation, which quality he made use of in all things through his whole life.

¶. 10. Of the Re-Ordination imputed to Catholicks.

Pag. 25096. THis word, Ordination, puts me in mind of a dangerous Question, which you thought fit to propose, How Mr. Cressy, and the rest who have received Orders in the Church of England, can justifie or excuse their being Re-ordained after they change their Religion, since so many Councils have declared against it, and no one for it; and since the suc­cession of Bishops is as plainly manifest in one [Page 93] Church, as in the other. And what difference can there be assigned, why such as the Greek Church who come to them, are not Re-ordained, but th [...]se of the Church of England are com­pelled to be?

87. Noble Sir, for any thing that ap­pears in your Animadversions, you may be one of the honourable Iudges, and perhaps possessed of the highest Office of Iudi [...]ture, and therefore I humbly take leave in answer­ing this Question to leave out Mr. Cressy's name, since he is loth to write, and publish any thing that may pass absolutely for an evidence under his own hand, against his own life in case he be suspected to be concerned in this matter, as you say absolutely he is. In­definitely speaking therefore, and without a dangerous refl [...]ction on any one: those of the English Clergy returning to the Catholick Church are not permitted to exercise the Sa­cerdotal Office, without being [...]as you stile it, Re-ordained) but in Catholick language, sim­ply Ordained, and of this several reasons are given: I will only name one: but such an one against which I cannot imagine a possi­ble Reply: and that is a consideration how the Form of Ordination, and Consecration was purposely, and studiously changed by the Church of England to shew that she renoun­ced that Function which by the Catholick Church, yea, by the Greekish and all ancient [Page 94] Churches, was esteemed formally essential to Priesthood, which is, Conf [...]cere [...] & offerre Cor­pus Domini. She will have Priests, but she will have no Sacrifice, which two, I believe [...] have never been divided by any Christian Church before the last A [...]e. So that though the present new Form considered simply in it self, did not invalidate Ordination (for the Greek Church also Ordains in a Form diffe­rent from the Roman) yet the declaring such to have been the Motive, and ground of the change most certainly does.Art. 31. And that this was the Motive seems to me evidently col­lected from the 31. Article of the Church of England: The words are these, The Offering of Christ once made [...] is that perfect Redemption, Propi [...]iation, and Satisfaction for all the sins of the whole world, both original and actual [...] and there is none other satisfaction for sin, but that alone. Wherefore the Sacrifices of Masses, in the which it was commonly said that the Priests did offer Christ for the quick and the dead, to have remission of pain or guilt were blasphemous fables, and dangerous deceits. Hence it is plain that the Church of England renounces that Function which the Catholick Church esteems essential to Priesthood, and consequently in England, Priesthood seems to be a new quite different Order, and far from being the same which is con [...]erred in, and by the Roman Church. Therefore I conceive Sir, you had [Page 95] no [...] much cause to wonder or blame Catho­lick Churches for not admitting such persons to exercise the Functions of Priesthood, since neither their Ordainers, nor they themselves, ever had, nor intended to have such Functi­ons or Faculties conferred on them, but on the contrary esteemed them in a high mea­sure injurious to our Saviour's Priesthood.

¶. 11. Of several speculative P [...]ints of Controverted Doctrines. Of a State-Religion. And of Professions of Loyalty.

[...]8. TH [...]se, Noble Sir, are the several Crimes laid to my charge, I mean such as personally regard my self alone: And th [...]se are my respective Answers There may possibly be some more besides these in your Animadversions, which have escaped my Observation: though I think there are none so considerable, as would much oblige me to lengthen this Apology: a work, God wil­ling, which shall be the last of this nature. There is another great Crime far more hai­nous than all th [...]se, of which not my self a­lone, but many others better than my self are eith [...]r accused by you, or rendred shrewdly susp [...]cted: which is, a want, or perhaps a disability of giving satisfaction to the State of [Page 96] our Fidelity to his Majesty. This is in several places repeated by you, and most accurately descanted on among your nine Questions near the conclusion of your Book.Pag. 245.

99. This is indeed a subject of great con­cern, and therefore deserves a more serious application, it being also the last ground of reprehension; with an Answer whereto my purpose is to conclude this Apology. For, ho­noured Sir, I beseech you not to take it ill, or interpret it a neglect, that I am silent with regard to several passages in your Animad­versions, since the whole design of this Apo­logy is the endeavouring to qualifie the In­dignation which you have conceived against me; and I doubt, imprinted in the minds of too many besides. Whereas therefore you have inserted Reflections, and Censures on se­veral speculative Points of Catholick Doctrine, I may justly be dispensed with for interesting my self in such a subject: especially consi­dering, that I do not find that you have a purpose to make Controversie your serious em­ployment. It any professed Protestant Contro­vertist shall borrow from you any arguments against Catholick Tenents, which he knew no [...] before, as truly, Doctor Stillingfleet may, from your Discourse touching the na­ture of a Church, which is far less irrational, than his own, he may then begin to speak de tribus Capellis.

[Page 97]100. The sum of what you write, Sir, on this subject seems to me to be this.Pag. 243 1. You lay a certain new ground of your Discourse, which is, that besides Christian Religion consi­dered according to its essentials (which are ex­ceedingly few, and which are absolutely un­changeable) there ought to be acknowledged an­other Christian State-Religion containing other Doctrines not essential, both regarding belief and discipline, which may be altered, approved, or rejected by a National Church though never so far spread, or never so long continued. 2. In consequence hereunto, you require me to ex­plain what is the full intent of that spiritual Power which we acknowledge in the Pope over England, and whether it be more than is gran­ted by the Sovereign Power, Pag. 9. and Municipal Laws of the Kingdom. 3. And from hence, you, being perswaded that it is more, do wish that all English Catholicks (who you think, have a Religion different from that in other Ca­tholick States) would give an evidence, and se­curity of and for their Fidelity to his Majesty, by disclaiming all kind of subjection to another (Spiritual) Sovereign, as their fellow Subjects do, yea, as hath been done lately, even by Ca­tholick Subjects in France.

101. These, noble Sir, are the Proposals (at least as many of them as concern me at present) which you have thought fit to make, to the end to oblige me, by my resolution of [Page 98] them to discover whether the suspicions you seem to have of the defect in Loyalty, not of my self only, but of my Superiours, and Brethren also, be not justly grounded. I am willing to give you herein the best satisfact [...] ­on I am able. And truly Sir, were it not for the first Proposal, I should heartily wish, that, as I do not at all doubt but that you are in­deed a Person of Honour, I could also be as­sured that you were of Great Authority in Publick Counsels, for then I might hope that God would make an instrument of his great goodness to us, such a Person who has gene­rously, in such circumstances as we are at the present, declared his judgment, that in case we could justifie our Loyalty, we should not for our dissenting otherways from the Reli­gion of the State, be the only persons exclu­ded from his Majesties gracious Indulgence, and the rights of Free-born Subjects.

102. In order now to the satisfaction I desire to give you, Sir, I will in the first place consider the first proposal, which I con­ceive you intended for a foundation on which you build a perswasion that we ought to re­nounce an acknowledgment of any authori­ty at all, though purely spiritual, assumed by the Pope over his Majesties Subjects.

103. Hereto therefore I say, that as to the distinction you have framed between a Reli­gion of State and Christianity considered ac­cording [Page 99] to its essentials which last only you seem to affirm to be unalterable, it being a distinction never before heard of by me, and now a [...]so not perfectly understood. I know not w [...]ll what Answer to make. In discour­sing on this subject you seem to make your State-Religion to regard external discipline, Ceremonies, Solemnities, &c. And for such matters it will be easily granted, that the So­vereign Temporal Prince may if need be, in­terpose himself in the ordering of them for the convenience of his people, in case this may be done without endangering a Schism from the Body of Christianity. But you extend your State-Religion yet farther, so as to con­tain Doctrines also, such as are not essential to a Christian Profession, which you say may be altered by the Prince with Advice of his National Clergy, and errors removed how long soever continued, and how largely so­ever dispersed. This may also pass, upon condition, first, that neither the Prince, nor his Clergy take upon them to judge those Doctrines to be errors, which the Vniversal or Patriarchal Church, of which they are sub­ordinate members, doth teach, and hath Sy­nodically established: And next, that they will submit their decisions to a future judgment of the Vniversal, or Patriarchal Church. For otherwise all Vnity, all Authority Ecclesiasti­cal, and all Order in Gods Church will be ut­terly dissolved.

[Page 100]104. And whereas you demand of Catho­licks, that they explain what is the full ex­tent of that Spiritual Power which they ac­knowledge in the Pope over England, &c. you must permit me to say, that to give an account exactly of all the several Acts of Spi­ritual Iurisdiction belonging to the Pope over all within his Patriarchate, would require perhaps several months study. But I suppose the intent of this demand may more easily be satisfied, by saying in the first place, That since even the greatest Princes are not Spiri­tual Pastors [...] but subject, as to their souls, to the Iurisdiction of their lawful Pastors; an exemption from which would not be a pri­viledge, but a misery: And again, since the Pope considered but even as a Patriarch, has of right belonging to him a Spiritual Iuris­diction, and power to inflict Spiritual Cen­sures on all persons sub [...]ect to him, even Prin­ces also, according to their demerits: we therefore, conceiving it an unquestionable Truth, that England is comprehended with­in the Western Patriarchate, must also affirm, that the Pope's Spiritual Iurisdiction extends to us also. But then in the next place, we also confidently affirm, that by Virtue of this Spiritual Iurisdiction inherent in the Pope, the Temporal Rights, and Power of the King (or even of the meanest of his Subjects) are not at all abridged, or prejudiced. This as­sertion, [Page 101] Sir, you cannot but know has al­ways been maintaine in France, the Pope not contradicting it. Hence it follows, that it is agreeable to Catholick Religion: And why English Catholicks should be suspected not to be as tender of the just Rights, and precious Lives also of their Sovereign, as the Catholick Subjects of any other Kingdom, and why they should be thought to be willing to ac­knowledge any Temporal power, Direct, or Indirect, to be inherent in the Pope, over the King or Kingdom; to which not any Catho­lick Gentleman or Nobleman would submit, I cannot imagine. And truly, Honoured Sir, I do extremely wonder upon what grounds you should suspect any Catholicks disposed to betray the Rights, and Honour of our So­vereign, or our Ecclesiasticks unwilling to touch upon this Point concerning the Popes Temporal Power, Pag. 12. which you say, is the Hinge upon which all other Controversies between Pro­testants, and English Catholicks do so entirely hang and depend that if that only were taken off, all the rest would quickly fall to the ground.

105. Noble Sir, if ever you read this Apo­logy, you will find that it is published per­missu Superiorum, and therefore what I shall now write on this special subject you may please to consider, not as the inconsiderable opinion of one particular person only. I do now therefore assure you, that there is not [Page 102] any one Point of Controversie upon which we more earnestly desire to be summoned to give an account before equal Iudges, than this. But withal, permit me, I beseech you, to say, that though in many regards none could be more fit to sit on that Tribunal than your self, yet one Principle you seem to have imbibed, which would undo us all. For you will not be content with our justifying our selves to be Loyal Subjects, unless we will be Herodians also: you will not be content that we should give to Caesar the things which be­long to Caesar, unless we give him those things which belong to God too. We do willingly ac­knowledge, that all Christian Kings (not of England only) have in some sense a kind of Spiritual Authority [...] that they ought to be Nursing Fathers to God's Church; that God expects from them that they should promote true Christian Doctrine, both touching Faith and Manners; that they should employ their Kingly Power when occasion is, to oblige even Ecclesiastical persons to perform their Duties, yea, even Bishops also to govern Christ [...]s flock according to the Orders prescribed them; and all their Subjects to live in all Christian Piety, and Virtue. We sincerely acknow­ledge all this, and that in executing this they are God's Substitutes: But we dare not ac­knowledge them to be the Successors of Christ's Apostles. We receive Christian Doctrines, and [Page 103] the Orthodox sence of Scripture, not from Princes, but from such Pastors and Teachers only as God has appointed by a Lineal Suc­cession to continue in his Church to the end of the World,Ephes. 4.11, 12, 13. for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ: that we be not children tossed to and fro, and carried about with eve­ry wind of Doctrine, by the slight of men, &c. These divinely authorized Teachers and Pa­stors, by the assistance of God's Spirit promi­sed to them, do preserve the Church one Bo­dy, consisting of several distinct Members united in the same Catholick and Apostolick Faith and Charity: which Faith is unalte­rable, both as to the Foundation, and Su­perstructure. We do not understand your State-Religion. We never till now heard of such a Position as this, That all Churches, in case they preserve entire only the Fundamen­tal Articles of the Creed, though the Supreme Power respectively in them took liberty to change any other Doctrines, were sufficiently Orthodox. And I confess when I had read such a Discourse in your Animadversions, touching a State-Religion, I then exceedingly wondred at the Approbation.

107. But, Sir, does this concern only Roman Catholicks in England? Are they the only persons obnoxious to a suspicion of Disloyalty, and to all the most horrible pu­nishments [Page 104] threatned in our Laws against Traytors, because they dare not profess the State-Religion? You seem to be perfectly acquainted with the State of France, and you are well satisfied with the Profession of Fidelity made by the Hugonots. But have they any reverence for the State-Religion there? Do not they freely justifie their own Religion against it, even that Religion, the Profession whereof they extorted by shed­ding the blood of many Myriads of their Kings faithful Subjects? Yet notwithstand­ing all this, they are now in your opinion very faithful Subjects too; and no man thinks of obliging them to the State Reli­gion. Doubtless also you know England better than France. How many thousand Dissenters are there from the State Religion, besides Roman Catholicks? yet the terrible Laws are made only against Roman Catho­licks. From Roman Catholicks only, care is taken of exacting Oaths both of Fidelity and Supremacy as being esteemed the only dangerous Subjects in the Kingdom, and this for the Treasonable Actions or scarce one score of persons, abhorred by all the rest. For the discovery and prevention of such personal Treasons, Thanksgivings must so­lemnly every year be paid to God, and De­votion at such times is expressed by renewing malice against innocent persons. Whereas [Page 105] a delivery of the whole Kingdom and Church from almost an Vniversal Rebellion, design­ing the extinction of Monarchy, and Prelacy both, yea, and executing the Murder of the lawful Sovereign, is not esteemed a motive for a publick Engagement to pay thanks to God, or to preserve in mens minds a me­mory of his wonderful Blessing to the Na­tion: neither it seems is there at all a ne­cessity of requiring from any a Retraction of the Principles of Rebellion, or a promise that it shall never be renewed. Noble Sir, I be­seech you not to interpret this to be spoken out of a malignant envy against any, or a desire that others should share in our suffer­ings. Perhaps there is a necessity, consi­dering the Constitution of the present Age, that some party should remain for ever in a state of suffering: And this being so, it is certainly agreeable to Prudence, that those should suffer whose Religion teaches them to suffer, and who have been so long enured thereto, who most certainly will meekly suffer, without resisting, and who do sin­cerely profess, that according to their per­swasion, it is absolutely unlawful to defend their Religion, persecuted by Sovereign Ma­gistrates, by any other way but suffering. Not­withstanding it is probable that these States­men may find small cause to boast, who have thought fit to continue the last Ages policy, [Page 106] when for the gaining of a present advan­tage, or preventing an inconsiderable in­commodity, it was judged expedient to have always in a readiness this mean of giving contentment to the Vulgar, by complying with their clamours, Christian [...]s ad Le [...]nes. For they might have done well to have some apprehensions least those Lions, after they had devoured their destined prey, might perhaps next, with more security, and a fi [...]rcer appetite, turn upon their Masters.

108. It is now at length time to say something to your Principal Proposal, in which I am most nearly concern'd, which is your wish that English Catholicks' would give an evidence, and security of, and for their Fidelity to His Majesty, &c. that so they may shew themselves as good Subject's as those of France, who by occasion of a se­ditious Book, have, you say, Sir, in a De­claration of the Sorbon concerning the King's Independency, thus certified their resolution, in the year 1663. (Qu [...]d Subd [...]ri fidem, &c.) That Sub [...]ects do so entirely owe Faith and Obedience to their most Christian King, Pag. 246 that upon no pretext whatsoever they can be dispenced therefrom. For this you commend the French: Pag. 9. But as for English Catholicks, they, in your judgment, do depend on the Pope so entirely, that they have a Religion quite different from that which is professed, and esta­blished [Page 107] in any other Cath [...]lick Country in Eu­rope.

109. Honoured Sir, it cannot indeed be denied, but that English Catholicks (I mean, Ecclesiasticks) have a peculiar dependance on the See of Rome, more than Catholicks generally have in other Countries: For with­out in Authority thence derived, they can­not come into England to sacrifice their lives for the Spiritual assistance which Charity re­quires from them to their Brethren here. But, Sir, it such a dependance be a crime, to whom [...] to be imputed? It is c [...]rtain they themselves would much rather live un­der such Or [...]inary Superiours as govern in all Catholick Countries. But this will not be allowed them, to their great gri [...]f. It cannot therefore be help'd, but they must ei­ther r [...]nounce Ch [...]istian Charity, and suffer their poor Country-men to starve for want of Spiritual Nourishment, or apply themselves to [...], who alone, as the case now stands, can give them a Mission and Authority to die for Faith and Charity.

110. But, Sir, I cannot conceive how such a special dependance as this should move you to think that we are of a Religion quite different from that of other Catholicks abroad. For whatsoever Iurisdiction our Priests do exercise, it is the very same which, in case there were any Catholick Bishops in [Page 108] England, would have been conferred by them: No other Commission have they, no particular engagement to the Pope at all.

111. I might therefore, if I would, con­trive a Form of Profession of Loyalty, and such a one as I am confident could not with rea­son be excepted against. I might do this if I would: but truly I desire to be excus'd, for I will not do it. First, because, as to your self, there is no need: For, Honoured Sir, you have done it your self for us all, and for the whole Kingdom. You are sa­tisfied with the Declaration of the King of France his Independency, lately made by the Sorbon, importing, That Subjects owe to their King such Fidelity and Obedience, as that upon no pretence whatsoever they can be dispensed therefrom. You, Sir, judge this to be a sufficient engagement; and truly so it is: And can you suspect any English Catholick unwilling to subscribe to such a Declaration, if legally tendred to him? I would to God you could as easily perswade all the rest of the Kings Subjects to do the like, and with as much sincerity. But by this your easiness to be satisfied in a matter of this nature, me thinks I perceive, that, to my grief, you, Honoured Sir, are not a Counsellour of State, nor a Leading Member in the Great Council of the Kingdom: For such Grandees have not usually had any liking to Professions of Alle­giance [Page 109] easie to be understood, sufficient to give reasonable satisfaction, and which ge­nerally Catholicks will accept. A second rea­son why I will not take upon me (neither would I advise any other Catholick) to frame a Form of such a Profession, is because it may probably do much harm, and with­out question will do no good.

112.Sect. 61. supra. And this puts me in mind of a Pro­mise I made before to give you a Reason (quite different from that mentioned by your self) why I wished that he, who took care of the second Impression of my Exomologesis, had quite left out that form of Profession of Alle­giance, (as by mis-information you, Sir, said he had.) Now my reason is, because I find by experience that not the least good, but on the contrary very great inconveniences have been caused by the said Form so pub­lished. You certainly have heard, Honoured Sir, of the Irish Remonstrance, which one particular officious person proposed, and a Subscription whereto he procured, by Pub­lick Authority, to be imposed on all Catho­licks in that Kingdom. It as but too well known what Commotions, Dissentions, and scandalous Invectives on both sides this has occassioned; and moreover, what dangers to the party which opposed him. Yet doubtless many who had no considerable Objections to make against any clause in the [Page 110] said Form, yet refused to subscribe to it, out of indignation, that one person should, without Commission from them, take upon him to force them to cloath their Conc [...]p [...]i­ons in his Expressions. Others probably there were who did not approve some of his Phrases: (though in general they were willing enough, in an ordinary way, to give as good testimony of their Fidelity as him­self:) they perhaps thought them unneces­sarily rude, undutiful, and dis-respective to the Supreme Pastor: and that alone will be sufficient to cause a publick Condemnation of the whole Profession: by occasion of which Condemnation, many tender conscienced Catholicks cannot avoid the being involved in terrible dangers from the Supreme Magi­strate requiring such a Subscription. All these perniciou [...] Consequences have attended the foresaid Irish Remonstrance: And in the end, please to take notice that this Irish Remon­strance is the very same Form of Profession, without the least alteration, which is to be found in both the Impressions of my Exomo­logesis. Have I not therefore just reason to wish it had never seen the Light? and like­wise to resolve never, upon mine own judg­ment, to frame any other Form of the like nature?

113. But it is very strange, Sir, that you should suspect that in England we should [Page 111] have a Religion different from that of Catho­licks abroad, because we do not agree upon a sufficient Form of Profession of Loyalty, since you must needs know that very few, if any at all, would refuse Subscription to that Form prescribed by the State; in case that unlucky word (Heretical) were blotted out. Now, would your Conscience, Sir, permit you to condemn as Traytors all such as are willing sincerely to take that Oath, on condition they might be permitted in re­peating it to skip over that single word, a word of no manner of importance to the substance of the Oath? or it they might change (Heretical) into (Contrary to the Word of God) which I verily believe was the sence intended by King Iames: for so learned a Prince could not by the word (He­retical) intend what Catholicks in the Schools mean by that word, since he knew that the Church in a General Council had never had occasion to publish a Decision upon that sub­ject. But whatever since was intended by King Iames, it is but too certain that other Politicians contrived that word on purpose that the Oath might be refused, as appeared when Secretary Cecill, having been informed that fourteen Catholick Priests meeting in Fleetstreet, had given their judgment, that the Oath, as it lay, might lawfully be taken, in great choler told some other Privy Coun­sellours, [Page 112] that they might think of contriving a New Oath of Allegiance, since the Papists were resolved to take that which was alrea­dy made. Now it may reasonably be judg­ed that it was on such grounds as these that the fore-mentioned Fourteen Priests made no scruple to determine the lawfulness of ta­king the Oath as it lies, (whose judgment very many others also at that time follow­ed) understanding the word Heretical in the sence of those who compiled the said Oath; since common Reason teaches, That all Oaths, Professions and Promises, are to be understood in the sence of those who frame and require them, and not of those upon whom they are im­posed.

114. It were madness therefore in us to expect that any Oath contrived by our selves how stringent, and how comprehensive so­ever, would be admitted, especially in these times. And truly, Sir, it is a very sad case, that upon such a pretence we should be sup­posed more than all Catholick Subjects in o­ther Nations, to be wanting in Fidelity, and to have renounced the Duty taught us by our Catholick Ancestors, who were so far from acknowledging any Supremacy of the Pope in Temporals, and much less any Autho­rity in him to depose Princes, that even in those times when Church-men had the great­est Power in this Kingdom, Statutes were [Page 113] made with the joint Votes of the Clergy, Stat 25. & 27. Edw. 3. Stat. 16. Rich. 2. upon occasion of some Usurpations of the the Roman Court, in which the Penalty was no less than a Praemunire against any one who without the Kings License should make any Appeals to Rome, or submit to a Legats Iu­risdiction, or upon the Pope's Summons go out of the Kingdom, or receive any Mandats or Briefs from Rome, or purchase Bulls for Pre­sentments to Churches. And, which is most considerable, the ground of their rejecting Papal Usurpations, is thus expressed:Ibid. For that the Crown of England is free, and hath been free from Earthly Subjection at all times, being immediately subject to God in all things touching the Regalities of the same, and not subject to the Pope. Moreover, one follow­ing additional Clause deserves to be consi­dered in the same Statute,Ibid. viz. To this all the Bishops present, and all the Procurators of those who were absent, unanimously assented, pro­testing also against the Popes translating some Bishops, &c. This Act also was confirmed with the Protestation of the Lords, and all the Liege Commons, Ibid. That they would stand with the King and His [...]rown, and His Rega­lities in the cases aforesaid, and in all other Cases attempted against Him, His Crown and Regality in all points to live and to die.

115. Now after all this, though I am obstinately resolved never to take on me to [Page 114] frame a Form of Profession of Loyalty, nor, without a publick Command, to concur with others to the framing one; yet since you are pleased, Honoured Sir, so earnestly to demand one, and being also firmly per­swaded, that it is from a charitable and compassionate intention towards us, that you demand it, I cannot refuse so far to comply with your curiosi [...]y, as to shew you a Form, not made in or for England; yet such an one as perhaps you will judge very easily applicable to our purpose, and ratified by v [...]ry great Authority. And this I con­ceive will be more proper, and fit for your view, because therein you will see what judgment a whole great Catholick Kingdom has of the Popes pretended Temporal Autho­rity, and how little prejudice comes to a Sovereign Monarch's Right by admitting the Spiritual Iurisdiction of the Supreme Pastor. But before I set down the said Form, give me leave to relate a short Story regarding it.

116. You may doubtless remember, No­ble Sir, that not many years since, the Ca­tholicks being put in hope that the Poenal Laws against them would probably be Repealed, were advised, by some worthy Friends, to prepare a clear and candid Form of Profession of Fidelity: in the framing of which notwithstanding, (for the causes be­fore [Page 115] mentioned) they found great difficulty. Whilst Consul [...]ation was had about this mas­ter, it hapned that in a Conv [...]rsation with my Lord Aubigny, I told him I believed I could propose a F [...]rm against which no r [...] ­sonable exception could be made on any side; and accordingly I brought one to him, with which he was very well satisfied. I left him in a resolution to present the said Form [...]o a P [...]r [...]on of Highest Eminence, and Pow [...]r in Publick Councils. A few days af­ter, I [...]ound that he had not ex [...]cuted that resolut [...]on, and truly I remained sati [...]fied that there was a just reason for it. For the s [...]id Eminent Person, though H [...] was really desirous that favour should be extend [...]d to Cath [...]licks so far as that the Sa [...]guinary Laws against them should be abrogated: But in continuance of the ancient P [...]li [...]y He thought fit that several other Paenal Laws should be only suspended; to the end that upon cer­tain occasions they might now and then be executed; and this not upon the account of their Re [...]i [...]ion, but a suspicion of their want of Fidelity to Hi [...] Majesty: Which Fidelity was [...]o b [...] supposed inconsistent with the Spiritual Iurisdiction which they acknow­ledged in the Pope. Now in this said Form there were three great faults, very prejudi­cial to such a design: [...] first, no reasonable exception could be made against it, as insuf­ficient. [Page 116] Again, it was confidently believed that the Pope could never be induced to con­demn it. And, thirdly, it could not be doubted, but that generally Catholicks would readily subscribe to it. These things consi­dered, it was thought fit, that the said Form should not be presented to the foresaid Great Person, lest in stead of satisfying, it should have incensed Him, and rendred Him our Enemy. After this Preface, I will now subjoin the said Form of Profession of Fide­lity.

117. A certain scandalous and seditious Book being published Anno Domini 1626. the Faculty of Paris having appointed cer­tain learned Doctors to peruse it, they colle­cted out of it these following Propositions.

• 1. That the Pope may punish Kings and Princes with Temporal Punishment: That he may depose them, and deprive them of their Kingdoms and States for the Crime of Heresie, and free their Subjects from their Obedience: And that this hath been always the custom of the Church.
• 2. That he may do the same for other sins: if it be expedient: if Princes are negligent: if they be incapable or un­profitable.
• 3. That the Pope hath Power over all [Page 117] things Spiritual, and over all things Temporal: And that he hath such Power by Divine Right.
• 4. That we ought to believe that a Power hath been given to the Church, and to her Sovereign Pastor, to punish with Temporal Punishment [Princes] who sin against Divine and Humane Laws: particularly i [...] their Crime be Heresie.
• 5. That the Apostles were indeed de facto subject to Secular Powers, but not de jure: And as soon as the Pontifical Ma­jesty became established, all Princes be­came subject thereto.
• 6. That those words of Jesus Christ to his Apostles, Whatsoever ye shall bind on Earth, shall be bound in Heaven, &c. are to be understood, not of a Spiritual Power only, but also of a Temporal.

118. Now the Censure given by the Fa­culty touching the Doctrine contained in these Propositions, is, ‘That it is new, false, erro­neous, and contrary to the Word of God: That it renders the Sovereign Pontifical Dignity odious, and opens a way to Schism: That it derogates from the Sovereign Au­thority of Kings, which d [...]pends on God alone: That it hinders the Conversion of Infidel, and Heretical Princes: That it troubles the Publick Peace, and overthrows [Page 118] Kingdoms, States, and Republick: In a word, that it withdraws Subjects from the Obedience which they owe to their Sov [...]r [...]igns, and induc [...]s them to Factio [...]s, Rebellions, and Seditions, and to attempt on the Lives of their Princes.’ Moreover, the like Censure was given by eight other Vnivers [...]ties in France.

119. B [...] pleased now, H [...]noured Sir, to judge in case a Subscription to this Censure were re­quired from Catholicks, and performed by them, whether that would not be a testi­mony of their Fidelity far more full and sa­tisfactory than can be given by taking the Oath of Allegiance? The enormous Power which some Canonists and flattering Scho [...]l-men bestow on the Pope, is far more distinct­ly declared, and the renouncing of it in its whole Latitude more express and emphati­cal, here is likewise among the Brands gi­ven to such detestable Doctrines, not forgot­ten a term equivalent to what, I am confi­dent, you mean by [Heretical] which is [contrary to the Word of God:] yet such a Supererogation, I doubt, would not be ac­cepted. And moreover, it is more than probable that scarce any Catholick in Eng­land would have a scruple to submit his own private judgment (in case it were di [...]erent) to a Decision made by the Flow [...]r of all the Learning of France, to which may be added [Page 119] also, the Sages of the Law there, for the Parliament of Paris at the same time publish­ed a like Condemnation of the same Positions.

120. Now in case that two or three seru­pulous Catholicks, suspecting that the Eng­lish Catholick Clergy have not been as yet suf­ficiently instructed in the Fundamental Mo­rality of Christianity, should endeavour to procure a Bull from Rome to Citechize them, it would certainly be in vain, for the Pope is too charitable, and too wise to be tempted to condemn that in England, which he has for the space of almost fifty years permitted in France, without the least pub [...]ick testimo­ny of his disapprobation.

121. To put an end to this very impor­tant subj [...]ct, give me leave to beseech you, hon [...]ured Sir, to take this matter somewhat to heart: or rather [...] since it is a Case of Con­science fitter to be stated by your now acqui­red friend Dr. Stillingfleet to recommend it to him, who being acknowledged by you to be so every way an accomplish [...]d Divine, can best resolve it, yea, I think is bound to do it. For certain it is, that his Book, whatever his int [...]ntion was, has contributed much to the present Calamities of Catholicks, and to more then a renewing all the terrible Laws against th [...]m. And permit me likewise to add, that your Book, Sir, will prob [...]bly give a super­pondium thereto, since you expresly charge [Page 120] our Priests with non-fidelity to his Majesty, upon the point of Ordination.

122. These things considered, I being now absolutely perswaded, that you cannot possibly judge those to be Traytors who are ready to take the Oath of Allegiance, if they might omit the word (Heretical:) and with that, the Oath also mentioned in the 114. Paragraph commended by you; yea, more­over to subscribe to this Censure of the Fa­culty of Paris: thereto also adding this con­sideration, that the Bishops abroad, who con­fer Orders, would have refused them to any whom they believed so ill principled as to think such Oaths, and such a Subscription un­lawful: being farther perswaded, that Dr. Stillingfleet must, in despight of his own reason [...] be of the same judgment: let me humbly beg of you, for your own better se­curity, to propose this Case to him, Whether Christian Charity does not require from you, to let the world know, that (upon condition what is here said will be averred generally by Eng­lish Catholicks) you do not now think, that by receiving Orders bey [...]nd Sea, English Priests be­come justly punishable as Traytors, or Catho­licks suspected as wanting in Fidelity to his Majesty.

123. I might likewise propose a like case to him concerning himself, were it not that instead of an Answer, I should provoke him [Page 121] to invent some new jest upon S. Benedict, San­cta Sophia, or poor M [...]ther Iuliana. But, Ho­noured Sir, you, who doubtless have now a special interest in him may do a friendly part to desire him to consider (since it is most certain that Catholicks are able and ready to give far better security of their Fidelity to his Majesty, and their peaceable Conversati­on, than any of his ancient Friends of what S [...]ct soever) what in this case the Office of a Preacher of the Gospel of peace requires from him.

124. H [...] cannot but acknowledge, that upon a supposition that Ordination abroad does not in the least measure render English Priests defective in their duties to the Civil Magistrate: It will follow, that whatsoever punishment is inflicted on them upon such an account, is not inflicted according to the Rule of Iustice, and by consequence that whatso­ever blood shall be shed, the guilt of it be­fore God will be imputed to the whole King­dom, since it is shed by virtue of the who [...]e Kingdoms votes, and consent given long since, upon motives long since ceased. Such a supposition now being made, ought not he to employ his best skill, learning, and elo­quence in his Sermons, or Writings for the freeing the whole Kingdom from such guilt?

125. He being therefore obliged to Preach frequently at Court, would it not well suit [Page 122] with his Profession to—but I must not med­dle with the Court, Amos 7.13. or the King's Chappel: a Prophet forbids me. Probably he will have occasion to Preach before the Honourable Court of Parliament: ought not he in such an occasion— but it is dangerous likwise to ask questions in such a case: let Preaching therefore alone: At least he may be put in mind that, I think, within his Parish there are residing some of the Honourable Iudges of the Law, of whom there are scarce any who have not a great esteem of him. There can surely be then no danger, i [...] [...]n discharge of a good conscience, he should, in private discourse, desire them to inform themselves exactly of the state of Eng [...]ish Catho [...]ick Priests, since it is much to be feared, that the vulgar opinion concerning them is not well grounded; as he may evidently demonstrate by what hath been here declared. If they re­ply, There is no remedy; Iu [...], 19.7. we have a Law, and by our Law they must die, as Traytors. May it not be answered,Dan. 6.12. The Medes and Persians also had an unchangeable Law, that every one who should ask a petition of any God or Man, with­in a certain time, except of the King, should be cast into the Den of Lions. The penalty of which Law, in despight of the merciful King's Interc [...]ssion, was executed on Daniel, Which execution I am consident is condem­ned as an Act of great Ty [...]anny, and injustice [Page 123] by our Honourable Iudges themselves. Yet Daniel without any Trans [...]ression of that Law, or the least danger to himself, might have performed as effectually his duty to God, if he would have contented himself with praying interiourly: this he might have done all day long if he had pleased: for the Law could not judge thoughts. But he scor­ned to omit, out of fear, his usual practise of praying openly (perhaps with his Family) three times every day. But the case of Priests is much diff [...]rent: for being called by God, and consecrated to that office, they must, not­withstanding any humane Law, or any pu­nishment threatned, daily, and hourly expose themselves for the spiritual good of souls committed to their charge.

126. But after all that can be alledged in defence of Priests, it is certain that Iudges cannot dispence with the Laws, if they have tender Consciences, they may prefer a care of them before gain: but they are not Masters of the Laws. However the charitable Doctor may suggest to them, that though they can­not spare Delinquents legally convicted, yet Charity requireth, that in matters wherein mens lives, and the Iudges souls are deeply concerned, probabilities, and suspicions should not be esteemed legal convictions. The ignorant Iury thinks a person suffici­ently conv [...]ct [...]d, in case a witness depose, [Page 124] that he has in Confession received Absolution from him; or that he hath been present at his Mass: yet neither of these are a legal Conviction: for the Church of England pre­scribes Orders for Confession, and a Form of Priestly Abs [...]lution: and again, every year in France, and Spain, a thousand times per­sons not yet ordained may be seen habited like Priests at the Altar, with all prescribed Ceremonies, practising the reciting those words, and performing those actions and Ceremonies which the by-standers can judge to be no other but the celebrating Mass: yet in reality there is no such thing done, no consecration at all made, nor any thing per­formed but what may be as well done by any Lay-person of either Sex. It is not say­ing Mass, or hearing Confessions therefore that the Law condemns, and against which it denounces death, but only the receiving Priestly Orders beyond the Seas from an Au­thority derived from the Church of Rome [...] This thing alone in England is declared Treason, and by consequence no truly legal Conviction can be, wi [...]hout the deposition of Witnesses who can testifie the time, place, and Bishop, when, where, and from whom the accused Person received Holy Orders.

127. Honoured Sir, you will have the goodness to pardon so prolix an assertion of the innocence of our Catholick Priests, and [Page 125] consequently of all committed to their care, since your self obliged me to it, having in your Animadversions so oft, and largely ex­pressed your opinion that they could not clear themselv [...]s from a just suspicion of Disloyalty, to which they are more obnoxious than any Catholicks in other Countries. Whereas it is most certain, that not any of his Majesties Subjects, nor any Catholicks abroad, can (if by Authority required) give more unan­swerable proo [...]s of their Fidelity, and very few in our Nation [...]if any) equal. Whence it follows, that whatsoever we suffer, it is pure­ly for our Religion, and the Catholick Faith that we suffer.

¶. 12. Humble Thanks for good Counsel.

128. I will conclude this Apology with humble thanks,Pag. 237 238. Noble Sir, for the double [...]dvice you think fit to give me to­ward the l [...]ter end of your Animadversions; and I do also promise conformity to them, to the u [...]most of my skill and power. The first Advice has reference to my self purely: The second to the Cause. First, therefore you counsel me, having once been a Son [...]f the Church of England, and obli [...]ed t [...] her for my Educa­tion, &c. but n [...]w out of Conscience separated from her external Communion, at least to live [Page 126] fairly, and civilly towards her, and to all [...]w some beauty to have been in the Church whi [...]h detained me so long: and much more in wri­ting on controverted Points to abstain from re­vilings, &c.

129. Sir, Obedience to this Advice is ve­ry easie to me, who never intended to be guilty of such ingratitude, and dising [...]nuous an humour as reviling the Church of Eng­land, and I extremely wondered when I read it in your Animadversions with such a­trocity imputed to me. But by the way, I beseech you once more, not to confound Dr. Stillingfleet's Church with the Church of Eng­land, est [...]blish [...]d by Law. F [...]r the [...]uture, though Age, and a sharp Infirmi [...]y which summons me to prepare an Account of all my Actions to the Supreme Iudge, ought, and will suggest to my thoughts meditations of another subject, more seasonable than Contro­versie: yet in c [...]se God, by my Superiours, sh [...]ll engage me in renewing Disputes for defence of his Catholick Truth and [...]hurch, I here ob­lige my self to be so wary in the managing of them, that the most jealously tender Pro­testant shall not have cause to be dissatisfied: and the like caution I shall observe (if it be possible) in s [...]parating the Cause of your Church from that of other Sects, who will needs, in despight of you, invade the Title of Protestants of the Church of England.

[Page 127]130. Your second Advice, Sir, is, that I should contract the Controversie, into what con­cerns the Church of England soly, that is, to what is contained in the Articles and Policy thereof, without making sallies against Presby­terians, Independents, &c.

131. Truly nothing is more reasonable than this Advice: yet, withal, nothing more difficult than a conformity thereto: because it does not depend on me; and therefore I dare not promise obedience thereto. The on­ly Book wherein the occasion and argument of it permitted me to oppose the Church of England was my Exomologesis, and therein I am sure nothing was treated but what was peculiarly essential to your Church. As for other Books wherein I was only a Defender, I was at the mercy of my Adversary, who, if he wandred into Exotick opinions, I could not help it, I was to be upon my guard, as well against transverse, as direct blows.

132. This were, Sir, an Advice very fit to have been given to Dr. Stillingfleet: and truly it would be very convenient, if it would please you to make use, even now at last, of the Interest and Power you deserve to have with him, to counsel him to deal so with the Catholick Church as you would have us to do with the English. He has scope suffi­cient allow'd him, for he may attaque not [Page 128] the Council of Trent only, but all other Coun­cils both General and Provincial received by Catholicks. And in case he think it unrea­sonable that all the pains taken by himself, or his friends, in collecting recreative mat­ter for the Consolation of his Parishi [...]ners, or of Country Gentlewomen should be lost: If he have more stories to make sport withal, concerning Saints, Classical or Heteroclites, (as no doubt he may find enough for a Book in folio) or if he can furnish the Press with examples of some particular per­sons guilty of Superstitious usage of Images; or of exotick Opinions touching Indulgen­ces, Confession, Purgatory, &c. it is pity such costly materials should be cast away: Let the World see them, in God's Name, (if he have the Conscience to pretend so) but let it not be in a Book of Controversie: un­less in relating such fopperies he will also, as becomes a person who would be esteem­ed ingenuous, declare that the Catholick Church approves not such ridiculous stories, or exotick Opinions, and that she expresly condemns superstitious practices about Ima­ges, and sordidly gainful usages of Indulgen­ces. Now, Sir, when English Protestants, and particularly Dr. Stillingfleet, writing not only in quality of an English Protestant, but of the Champion of the Church of England, [Page 129] assaults the Catholick Church with such En­gins, what would you advise Catholick An­swerers to do? Must we say nothing but what concerns directly the Articles or Con­stitutions of the Church of England? Tru­ly that were the best course, which also I purpose (if it be possible [...]) to take: and withal to neglect whatsoever he pretends to confute, as the Doctrines of Catholicks, un­less they can be shewed to be the Decisions of the Council of Trent, or other received Councils. To conclude this matter, You, Honoured Sir, profess to acknowledge the Doctour a Legitimate Champion of the Eng­lish Church, and that you are exceedingly de­lighted with the softness, gentleness, and ci­vility of his Language, Let this, I beseech you, Sir, invite you to read over once more his Book, which being done, I shall be ex­ceedingly mistaken, if being demanded se­riously in private by an intimate Friend your Judgment, you will not confess, that what he writes in defence of the necessary Doctrine of the Church of England, and in opposition to the necessary Doctrine of the Catholick Church, will scarce suffice to fill up the void Pages of art Alma­nack.

132. Give me leave to insert here a for­gotten passage of yours, and a Considera­tion [Page 130] upon it:Pag. 148 You say, Sir, That the Council of Trent is not yet received in France, and in many other Catholick Countries. Un­der favour, Honoured Sir, you will, I sup­pose, grant, that the late famous and learn­ed Archbishop of Paris, Peter de Marca, Pet. de Marca, lib. 2. c. 17. S. 6. was better informed in the Ecclesiastical State of France, than your self a Stranger: Now in his Volume de Concordia Sacerdotii & Im­perii, he writes expresly, The Definitions of Faith of the Council of Trent were admit­ted by a Publick Edict made concerning the same matter in the year 1579. But the De­crees which regard Discipline are not received in France, because they are not ratified by the Law of the Prince: Although the chief Heads, which do not infringe the received Customs and ancient Rights of the Gallican Church, are comprehended in Regal Constitu­tions, several times published concerning that matter. Which thing, how grateful and ac­ceptable it was to Pope Clement the Eighth, is testified by the late King Henry the Great, in his Rescript of the year 1606. Besides de Marca, a late learned Writer Cabassutius, Cabassut. Notitia Concil. in fine. an Oratorian, declares out of the Records, of the French Clergy, that in their General Assembly at Paris in the year 1615. the Ca­nons of Doctrine of the Council of Trent were unanimously received by the whole Clergy. [Page 131] And long before that, even from the rising of the said Council, each particular Bishop had received it in their respective Diocesan Synods. Thus, Sir, you see a sufficient re­ception of the Faith delivered by the Coun­cil of Trent in France, both by Authority Episcopal and Regal.

133. Thus, Sir, God be thanked, I am come to an end of an Apology, perhaps as ungrateful to my self, as it can be to you: For were it not that many others, better than my self, were concerned in the Accusations, I should have been contented to have spared so much pains for declining the Worlds ill opinion of me: Non enim à vobis judicabor, aut ab humano die. And now all is done, I do not expect, nor so much as desire, to be esteemed by your self, Honoured Sir, or by any others, altogether innocent. Though my Reason tells me, that the imputing such horrible Crimes to the whole Church of God, (not the Western on­ly) and our Accusers taking so un­happy a time, did deserve some re­sentment: [Page 132] yet I am willing enough it should be believed, that such a re­sentment has been expressed with a p [...]ssion not too carefully moderated, and too long continued. But such is the nature of disquieting Passions, though Reason may put them first in motion, unless the same Reason be continually watchful over them, their motion natural [...]y will become more and more violent and impetuous.

134. Another proof of this I beg leave with all due respect, Noble Sir, to borrow from your self. Your tender respect to the Church, of which you are a Member, suggested to you, that the boldness I had taken to give a homely and disrespectful Character to Dr. Stilling fleet's Church, was di­rected in my intention against the Church of England. This raised in your mind an Indignation against me, which you thought sit to make known to the World.Pag. 5, 6. In the beginning you assure your Readers, that whatever other faults they may find in your A­nimadversions, [Page 133] yet they shall not find the same, of which you complain: For you will give no body ill words, nor provoke them by contemning their persons, &c. And accordingly at the first you are even too calm, for in stead of Reprehensions, you heap on me far greater Commendations than I deserve, or dare acknowledge, for my Good Nature, Civility, Good Manners, Learning, Natural Parts, &c. till I wrote that unhappy Book against Doctor Stillingfleet; And thereupon you promise to treat me with that candour that becomes an old, near fifty years continued, Friend. But, alas, this promise is quickly forgotten: For my Inve­ctives against Doctor Stillingfleet, are only gentle, harmless stroakings, if compared with the keen Darts and Stings which through the rest of your whole Book are aimed a­gainst me; and which in case they reach home, God have mercy on my Soul. For not content with the [Page 134] subject mentioned in your Title Page, which is the censuring of my Book against the Doctor, you renew al­most all the same, and some more dangerous Accusations against what­soever I had formerly wr [...]tten, in which you discover (what I could never see, and I am sure never in­tended) a Criminal Disrespect to His MAIESTY, yea, strong suspicion of an intention to revoke my professed Fidelity to Him: like­wise you (or some for you) find more reviling Reproaches, and those re­newed against the Church of England, and the Protestant Clergy, and God knows how much mischief more, all which joyned together, (especially against a Person, who, as you are pleased to say, but surely cannot le­gally prove, has been Re-ordained in the Roman Church) will be more than sufficient to render me a Victim of Publick Iustice, unpitied by all. Now truly, Sir, if all this will not satisfie Doctor Stillingfleet's utmost [Page 135] revenge against his petulant Ad­versary, certainly he has a Heart harder than the Nether Mill­stone.

135. Yet after all this, I be­lieve sincerely, Honoured Sir, that with, and in the midst of all this sharpness, you have not quite for­gotten your Fifty Years Kindness, which you are pleased to call Friendship; that you gave a freer scope to your Indignation to the end to force me either to clear my self, or by begging pardon to be restored in some measure to your favour: And that you will be well pleased, if in this Defence I shall have alleadged any thing that may qualifie my supposed faults. As you truly judge that it was Zeal of the Honour of the Catholick Church, a Church not only contemned, but horribly de­famed by Doctor Stillingfleet, which urged me to an unusual way [Page 136] of Vindication of her; I have the same reason to judge that the like Motive produced a like effect in you, which therefore I cannot wholly condemn: And how hap­py should I think my self, if God would be graciously pleased to transfer your Zeal to the same Object with mine?

I will conclude with an hum­ble Request, That you would be pleased to depose one Opinion which you seem to have enter­tained, which is,Pag. 240 That, because Catholicks have been taught from the beginning, That Salvation is only to be had in the true Catho­lick Church, therefore they cannot have a Cordial Friendship to those who are not in the same Commu­nion: On the contrary, I do confidently assure you, That though there be one special sort of Alliance, called by the Apo­stle [Page 137] Philadelphia, a love of Bre­thren, peculiar to good Catho­licks among themselves: yet true Christian Charity, the Noblest kind of Friendship, ought to be exten­ded to all, which Charity is like­wise warmed, with a Zealous Ten­derness of Compassion, towards Virtuous Protestants, our particu­lar Friends, considering the pre­sent danger we suppose them to be in; and such Compassion impells us, if we have any Piety, to fre­quent and servent Prayers for their Eternal Happiness.

All which effects by Gods Grace, shall never be wanting in me to­wards such an Honourable (though as yet to me undiscovered) Per­son, who has for so many years honoured so worthless a Creature with the Title of Friend.

[Page 138] God Almighty have you always in His Holy Protection. So I beg leave to subscribe my self,