Having beene certainly infor­med, that M.^r Tho. Blacloe hath lately published in print à certaine Letter conteyning divers vnhansome, bitter, and vncharitable expressiōs against my owne person: as alsoe that à slender consult of his London freinds hath ordered that the said Letter shall be onely communicated [Page 4] to those amongst you who are constitu­ted in Cheife Power and Autority: with designe vndoubtedly (for in prudence I cannot harbour an interpretation more fauorable of à proceeding soe vnbesee­ming persons of their charge and fun­ction) to lessen me in their esteeme, and by degrees to hurt my integrity, and wound my reputation in the opinion of all my Brethren: In this respect purely I have thought fitting, notwithstanding that the said letter is kept from me (which is an argument of foule play) to direct vnto you all in Generall this De­claratory Epistle or Manifest, which I doe assure me shall afford you sufficient euidence, whereby to be confirmed in my Innocency, and to be convinc't in M.^r Blacloes vnreasonable animosity.

I said in this respect purely, for the onely motive that inviteth me to imbarcke my selfe in a Manifest, is the vnhansone re­sult of the aboue mentioned Consult; if that had not occur'd, I should in this oc­casion [Page 5] haue beene as abstemious in the employing of my pen, as in other former occasions, when I was sufficiently provoked, as will appeare in the series of my Manifest. However à remisse heate of Charity is capable to digest in­tense iniuries and calumnies: and it theire ingaged in Christs Militia I did not de­cline manum percutientis, here, as it weere miles emeritus I shall ioy to suffer linguam detrectantis. Since I was not worthy to represent my divine Maister in the effu­sion of his blood, I will strive to imitate him in his flagello lingue, that is in his in­iurious reproches: Samaritanus es, demo­niuns babes, potator vinies, seductores, blas­phenouses, non amicus Caesa [...]s es, &c. and as S. Hierome says, Christ [...] miles per bo­nam & malam famam a [...] & a sini­stris graditur. And I dare say to M.^r Bla­cloe as S. Austin. said to his Aduersary à Manichaean, senti dit Ley but no) quicquid libet, sola me in oculis Dei conscientia non acceset. Neque debet (saith S. Ambrose) [Page 6] plus ponderis esse in alieno convitio quam in suae conscientiae testimonio. Besides if our heavenly Father be soe infinitely good, that super omnes impios & inimicos suos so­lem facit oriri, & nubes pluere: I weere an vnworthy child of that Father if I should hate or hurt my enemies, especially there bring hopes of their Conversion as long as they are viatores. Wherefore I will say and pray with Blessed S Austine, vtinam cui nos modo exercent, con vertantur, & no­biscum exerceantur: tamen quam diu ita sunt vt exerceant, non eos oderimus, quia in eo quod malus est quis eorum, an vsque in finem perse veraturus sit, ignoramus: & plerumque cum tibi videris odisse mimicum, fratrem odisti & nescis. And this was one of that glorious Martyr Sir Thomas Moore his pious instruction and meditation when imprison'd in the Tower of London his persecutors saught his life.

Thus much incidently, to shew vnto you that I doe stand soe fixt't on these Christian principles, commanding love [Page 7] towards our enemies, that onely my owne desire to prevent those, that shall goe about to foment division betwix't me and my Brethren, and not M.^r Bla­cloes provocation hath occasioned my engagement in this declaratory Epistle: and accordingly as I shall make appeare my owne integrity and his inordinate animosity, let me stand or fall in your iud­gements. Wherefore to prosecute my designe.

S. Austine relateth that Iulian the Pe­lagian Bishop was in greate esteeme with all the Catholick Clergy of Africke, before he became an enemy to Catho­lick doctrine, ascribing sais the same S. Austine to bonae voluntati orantis what was due to gratiae Dei miserenti [...]; which Error S. Prosper describeth in theis verses

I can say the same of M.^r Blacloe, he [Page 8] was in high vogue with all our Clergy, and in great respect wheresoever his Conversation made him knowne, before vnhappily he espoused erroneous and dangerous doctrines. The first begin­ning of his decrease in the good opinion that our Bishop and his Clergy had ha [...] ­ [...]onted of his conceived extraordinary parts and merits, happen'd, when having approved with his owne subscription di­vers scādalous opiniōs, he could not be in­duced to recall his incōsiderate act for any entreaty, or reasō his Brethren could vse. And since, by occasion of his owne writings published in print, and Cheifly his new divinity, he is absolutely va­nisht and lost in the opinion, that was formerly conceived of his worth. For our Blessed Bishop of happy memory out of his religious zeale, tender Care, and affection towards his flocke did en­ioyne me his Grand Vicar then residing in London to suppresse the said new Di­vinity: signifying that it conteyned divers [Page 9] naughty, erroneous, and scandalous do­ctrines, contradicting holy Scriptures, Councells, and contrary to the vniversall practice of the Catholick Church. Where­fore in obedience to my Pastors com­mand, and in performance of my owne charge, I acquainted our cheife Brethren, particular superiours in particular di­stricts: as also advised them of the greate daunger that might proceede from pro­fane Nouelties, which like Cancers or Gangreenes do vsually spread, (if not op­portunely prevented and remedied) to the ruine of many soules.

But this performance of my Pastorall duty, this execution of my obligation, this discharge of my Conscience, did soe extreamely irritate and incense M.^r Bla­cloe, and amongst his adherents particu­larly M.^r Harrington, that these two thought it fitting to decry me in divers companyes, imagining perhaps, that to cry downe my partes, was to cry vp the new divinity which my Cry before had [Page 10] cross't in its intended cariere.

The ordinary Character they were pleasd to bestow on me was an illiterate man, not capable to say bo to a Goose: which I doe professe vnto you did noe more startle or trouble me then would haue done the eating of a Goose if statu'd with hunger. However I writte a civill letter to M.^r Blacloe taking notice of his incivilities towards me, and concluded it with the same wordes with which Great S. Austine doeth end his booke, de dono perseuerantiae. Ego (inquit) cum per eos, qui meos labores legunt non solum doctior verum etiam emendatior fio, propitium mihi Deum agnosco, & hoc per Ecclesiae Docto­res maxime expecto, si & in ipsorum manus venit, dignentur nosse quod scribo. And in another place speaking of his owne wri­tings he expresseth his humility in a per­fecter manner: quicumque, (inquit) ista le­cturi sunt, non me imitentur erranteni, sed in melius proficientem. And I wish him to take into his serious consideration his [Page 11] owne and S. Austines spirit, and to com­pare the one with the other: and being it is certaine that S. Austines spirit was a gallant spirit and proceeded from God, it would necessarily follow that spirit not to be inspired by God, which should be opposite to S. Austines spirit. However my counsell and advice made soe little impression, and produced soe little fruite, that it rather incouraged M.^r Blacloes a­nimosity against me.

For soone after I being forced in a man­ner out of England to engage in the go­vernment of our old Mothers affaires, one halfe yeere was hardly expired, when I was summon'd to encounter with a little Army of false accusations (forged by him and his adherents) and presented against me to the Popes Nuncio residing at Paris. But in regard I was in another Territory, they were remitted to the Nuncio residing at Brussells, to whose Iurisdiction I was subiect. And bis Lords­hippe after a mature examination of [Page 12] my Answeres to all the said accusations, was evidently convinc't of the indi­rect proceedings vsed by my Adversa­ries, insomuch that he was pleasd to stile the accusations exhibited against me the bowes of the wicked, and calld my adversa­ries malitious men, as appeareth by his said Lordshipps letter written to my sel­fe, which is as followeth.

In this Conflict or Combate my Inno­cency obtain'd a considerable victory, which invited me to sing cheerefully with S. Chrysostome, Gaude Innocentia & exulta, vbique illaesaes, vbique se [...]ura; si humiliaris erigeris, si pugnas vincis, si occide­ris coronaris.

[Page 14]The afore mentioned accusations as I doe probably coniecture had their rise from a particular indignation occasioned by a certaine Letter that D.^r Daniel and my selfe ioyntly writte (some Months before the said accusations weere exhibi­ted) to our Brethren assembled in Lon­don, out of most parts of England, and is as followeth.

The onely motiue of inserting the last clause, concerning M.^r Blacloe and D.^r Holden, was our ioynt zeale for the Clergies honour and reputation, which in forreigne parts, and principally in the Court of Rome, was extreamely ec­clips'd, [Page 17] by the temetarious writings of those two Cheife members: from thence being infer'd, that the whole English Clergy roote and branch was addicted to scandalous Nouelties, and infected with dangerous doctrines, according to the Common report spread both in Fraunce, and Flanders, as alsoe intimated in diuers letters written from Rome to our Bishop, my selfe, and others. Howe­uer this eminent danger of ruine to the Clergy's honour, was so litle resented by M.^r Harrington, and the rest of M.^r Bla­cloes party present in the said Assembly, that the Letter had beene absolutely reie­cted, if the Maior part had not resisted, as can witnes the Members of that Assem­bly, Iuly 1653. But when the said Letter and the effects it had wrought in the said Assembly came to M.^r Blacloes notice, how passionately he was moued, is eui­dently gathered from his dedicatory Epi­stle to his condemned Booke, entituled So [...]us Buccinae, which is thus.

In this Epistle dedicatory M.^r Blacloe abuseth D.^r Daniel openly, my selfe co­uertly, without naming me, iudging it not fitting to name whom he had suffi­ciently described to be knowne. But vn­feinedly he doth performe the flagellum [Page 19] linguae with soe great dexteritie, that it seem's naturall vnto him. And his ani­mosity ended not heere; for some wee­kes after he writte à quarreling Letter to our Bishop, and his Lordship recom­mended vnto me his answere to the said Letter, in the Close of which his Lords­hip addresseth himselfe to M.^r Blacloe in these expresse wordes, bestowing on him a Fatherly admonition.

Onely for your soules sake I request you, to leaue those naughty reproches, which you giue to One equall to your selfe in all thinges, but you name him not (you know why) that he is a lying and periur'd sycophant, a wre [...]hed sy­cophant, aboute-s [...]au, who careth not what disorder he breedeth, soe he nourisheth dis­cord for his owne ambition. And young M.^r Leyburne whom M.^r Clifford heere saith is beloued of all, you say, if you meete him you will tell him that he is a sawcy Boy. To omitt the taunts of Paramount Bishop, and domi­neering wayes, and such others which you bestow vpon my selfe: it seem's you haue for­gotten [Page 20] your solemne promise which you made at your ordination to giue reuerence and obe­dience to your Ordinary, and the prayer of the Church, which she maketh in the ordination of a Bishop, Qui maledixerit tibi, fit ille maledictus, & qui benedixerit tibi, bene­dictionibus repleatur. But I pray you forget not the words of the Apostle maledici reg­num Dei non consequentur: nor of our sa­uiour: qui dixerit fratri suo fatue reus erit gehennae ignis. Such reproachfull wordes as you vse in your Letter beseeme neither Chri­stian nor Priest, but discouer too too great passion.

When our Bishop sent me his Answere to M.^r Blacloe, wherein the mentioned reproches are comprehended, his Lords­hip intimated that I was meant by syco­phant, lying sycophant, &c. howeuer, One equal in all things, was intēded. What strange fancy, humour, or genious posses­seth him! how vnproportionable are his exteriour garments to his interiour spirit! that makes him abuse his superior, e­qualls, [Page 21] and whomsoever he conceives to abhorre from his exorbitant learning. Vtinam didicisset ad humilitatem & saperet ad sobrietatem. I professe faithfully I haue an extreame compassion towards him, soe farre I am from hating his person. Al­soe in his letter to our Bishop he vncivilly treateth a worthy Irish Bishop residing in London, to whom his Lordship had conferred power to exercise Episcopall Iurisdiction, for he calleth him Factions and counselleth his Lordship to recall his power. Neither heere did his vnquiet ge­nious suffer him to rest. For he writte a­nother vnhansome letter to the Nuncio residing at Paris, iniuring both our Bis­hop and my selfe: and heere I haue thought fitting to insert it, to consumma­te his animosity.

[Page 23]Heere it is observable that M.^r Blacloe refused formerly to father this Letter, pretending that the Clergies Adversaries had forg'd it to foment dissension: and soe his friends perswaded our Bishop. How­ever I doe protest vnto you seriously, that he and noe other alive did write the said letter: for this coppy I received frō à noble Person, who offered me the Originall, with some others written by M.^r Blacloe to D.^r Holden: and the said Originall is yet within my reach The ground or mo­tive whefore he thought fitting not to Father the said Letter was, because there had beene a difference about the same ti­me, betwixt his friend M.^r Harrington, and his Lordship, who was informed, that the said M.^r Harrington with some others, had à designe to depriue him of his Episcopall autority, which this Letter would haue sufficiently confirmed.

As concerning the esteeme that some of M.^r Blacloes adherents may imagine his workes to haue purchas'd in forreigne [Page 24] parts, I doe assure you faithfully, that they haue neither found credit, nor en­tertainment. In this Vniversity my selfe haue conferred with the principall Rea­ders of Divinity concerning his opinions: and their Iudgment is that they ought to be detested, cane & angue peius. And when I was at Lovaine M.^r Richard Iohnson his singular friend, and formerly a great adorer of his Learning, assured me that he had communicated one of his bookes with the Cheifest Doctor of that Vniversity, à lansenist, desiring his opi­nion of it: who after that he had perused the said Booke, professed ingeniously that he was astonisht, that such learning should be spread abroad, and not censu­red. And in the Court of Rome his wri­tings haue found soe little favour, that in part they are allready condemned.

Notwithstanding all this M.^r Blacloe persevereth inflexibly obstinate in his fancied opinions, which weere easily confuted, if time and leasure from more [Page 25] serious affaires would permit. How­ever thus much obiter I dare make good, that in his Learning he is iniurious to ho­ly Scripture, to Councells, and to the vni­versall practice of the Catholick Church: which thus briefly I will demonstrate.

1. He is iniurious to holy Scripture spea­king irreverently of it. For S. Paul 2. ad Tim. 3. stileth holy Scripture Doctrina diuinitus inspirata, [...]tilis ad docendum, & arguendum, that is as holy Fathers inter­pret, ad refellenda & coarguenda falsa dog­mata: But M.^r Blacloe sais expressely in one of his workes, that holy Scripture is noe more proper ad refellenda falsa dog­mata, then is à beetle, to cut Which irre­verent comparison I haue heard our Bishop terme a blasphemy. Ergo in his Learning he is iniurious to holy Scri­pture.

2. He is iniurious to Councells, for the Councell of Florence in Decreto Eugenij defineth animas illorū qui post Baptismum. susceptum nullam omnino peccati maculam [Page 26] contraxerunt, illas etiam quae post contra­ctam peccati maculam, vel in suis corporibus, velijsdem exutae corporibus, sunt purgatae, in caelum mox recipi, & inturri ipsum Deum Vnum & Trinum. Where is observable, that the Councell vseth the particle Mox that is forthwith, by and by, and conse­quently not to be extended to the day of Iudgement. The same verity is contey­ned in the Coūcell of Trent. But M.^r Bla­cloe maintaineth imprisonment of the faithfull soules in Purgatory, vntill the day of Iudgment. Ergo he is iniurious to Councells.

Also I shall adde to the said Councells Pope Benedict the 12. who Decreto, Be­nedictus Deus in donis suis, more particu­larly doth illustrate this vndoubted veri­ty. Definimus (saith he) quod secundum communem Dei ordinationem, animae San­ctorum omnium qui de hoc mundo ante Do­mini nostri IESV Christi passionem decesse­runt, noc non Sanctorum Martyrum, Con­fessorum, Virginum, & aliorum fidelium de­functorum [Page 27] post sacrum abijs Christi Baptis­ma susceptum in quibus nihil purgabile fuit quando decesserunt; nec erit quando decedent etiam in futurum, vel si tam fuerit aut crit aliquid purgabile in ijsdem cum post mortem suam fuerint purgatae: ac quod anima puero­rum eodem Christi baptismate renatorum, & baptizandorum cum fuerint baptizati ante vsum liberi arbitrij decedentium, mox post mortem suam & purgationem prafatam in illis qui purgatione huiusmodi indigebant, etiam ante resumptionem suorum corporum & iudicium generale, post Ascensionem Sal­uatoris nostris IESV Christian Celu [...], sur­runt, sunt, & erunt in calo, caelorum regno, & Paradiso calesti cum Christo, Sanctorum Angelorum consortio aggregata. Et infra sic habetur. Quicunque deinceps pr [...]dictarum nostrarum definitionum sea determinatro­num, ac singularum ipsarum contrarium scienter, & pertinaciter, tenere, asseeere, praedicare, docere, aut defendere verbo vel scripto praesumpserit, contra cuntsicut contra hareticum modo debito procedatur.

[Page 28]Heere is observable that Pope Benedict aboue mention'd succeeded Iohn the 22. which I thinke fitting to inculcate, in re­gard that I doe well remember, that a certaine friend of mine being in confe­rence with M.^r Harrington, modestly re­prehended M.^r Blacloe for his doctrine, concerning the detention in Purgatory of soules departed vntill the day of Iudg­ment, alleaging that never any Catholick Divine owned that opinion. To which M^r Harrington replyed saying, yes a Pope of Rome Iohn the 22. Where agai­ne is observable, that a certaine learned Frier, called Occham or Occhamus, nati­ve of England being much disgusted with the said Pope Iohn, insinuated him­selfe into the Emperours favour, that was in actuall hostility with his Holines, and by him protected, and countenanc'd, pu­blished abroad a scandalous writing, in­tituled Errores Ioannis 1. 2. amongst which he mentioneth a definition made by his Holines, that excludeth from the King­dome [Page 29] of heaven the faithfull departed till the day of Iudgment. But in this Con­troversy Benedictus the 12.^th a renow­ned Prelate and immediate Successor to Iohn the 22. ought rather to be credited than Occham, that was a professed ene­my to Iohn the 22. And doubtles if any such definition had passed, his immediate successor Benedict the 12. would haue ta­ken notice of it. And it is Theologically evident, that noe Pope (since the first ere­ction of the Popedome) hath erred defi­ning as Pastor Vniuersalis Ecclesiae: which veritie is maintained by the whole Cur­rent of Catholick Doctors grounded in our Sauiours wordes to S. Peter, ego autem rogavi pro te, (Petre) vt non deficiat fides tua; the efficacy of which prayer, both S. Thomas, and S. Bonaventure doe ex­tēd to all the successors in S. Peters chaire. And for this respect onely I doe appeale vnto you all, whither M.^r Blacloe hath either prudently, or Catholically com­potted himselfe in his booke that he de­dicates [Page 30] to Alexander 7. now Pope: whe­rein audaciously he impugnes his infalli­bility. But let it be supposed that Iohn the 22. was author of the aboue mentioned definition, it will nothing availe or ad­vantage M.^r Blacloe, who will not pre­ferre a definition of a Pope to which he ascribes fallibility, before the Decree of Eugenius in the Generall Councell of Florence, as alsoe before the vniversall practice of the Catholick Church where he must admitte infallibility, if he will carrie the name of a Catholick But vnfei­nedly M.^r Harrington is reduc'd to some extremity, when he is forc't to flye to the Sanctuarie of Autority, which M.^r Bla­cloe is not accustomed to make vse of, not soe much as of the holy Scripture it selfe, as is apparent to those who haue perused his writings.

3. M. Blacloe is iniutious to the Vni­versall practice of the Catholick Church, in the foresaid imprisoning of the faith­full soules in Purgatory vntill the day of [Page 31] Iudgement; whereas the Catholick Church doth erect Privileg'd Altars, of­fer Masses, apply suffrages for their spee­dy delivery. Moreover he is notably in­iutious to the practice of the Catholick Church, in that he calleth those Preists who live by the Altar, homines triobula­res.

M.^r Blacloes erroneous imprisonment of soules in Purgatory, proceede; from a misvnderstanding of the inflexibility at­tributed by some Thomists to the An­gells, transferring that immobility to the soules departed. For the Said Thomists doe onely teach Daemone [...] esse in malo ob­stinatos, quia voluntas Angeli adhaeret fixe, & immobiliter obiecto quod libere elegit, perinde ac facultas apprehensiua rei quam cognouit: but the faithfull soules in Pur­gatory non elegerunt propria voluntate tor­menta temporalia qua patiuntur, sed iustissi­mo Dei iudicio puniuntur. Neither is there any Thomist or Divine that will make vse of that inflexibility, to prove the de­tention [Page 32] of the soules in Purgatory, till the day of Iudgment: and therefore I doe wonder how this fancy could occurre vnto him. Morover the Maior part of Catholick Doctors doe denye that the obstinacy of the Divells in malo procee­des from their inflexibility, but rather from the wretched Condition of their state, certainly knowing that out of it there is noe Redemption: and vpon that score conceive an intense hatred against God, the inflictor of their torments, grea­ter then can be express'd. Besides it is evident out of S. Luke cap. 11 that diabo­lus mutat aliquando sententiam. Cum im­mundus spiritus (sais this holy Euangelist) exierii de homine perambulat per loca ina­quosa quaerens requiem: & non inueniens dicit, reuertar in domum meam, vnde exiui.

And did noth the Divell mutare sen­tentiam when he perswaded Iudas to be­tray Christ, and a little while after, indea­vored to hinder his sentence of Death, suggesting to Pilates wife in her sleepe [Page 33] to divert Pilate from giveing sentence? ergo the Divells are not soe immutable or inflexible, but that they can change their opinion. To Conclude, naturall reason doth demonstrate mutability and flexibi­lity in Angells: for noe obiect can intro­duce a necessity in their will, vnles it hath rationem summi boni vel summi mali: but there are noe obiects which haue ra­tionem summi boni vel summi mali, respectu tum intellectus, tum voluntatis Angelorum, as is cleare, and Confessed by both Phi­losophers and Divines. Ergo, &c.

Out of the Premisses I doe evidently conclude M.^r Blacloe in his Learning to be iniurious to holy Scripture, to the Ca­tholick Church, and to naturall reason, and consequently that his spirit is neither sober, nor Christian like, nor peacable: for S. Austine sais lib. 4. de Trin. cap. 6. Con­tra rationem nemo sobrius, contra Scriptu­ram nemo Christianus, contra Ecclesiam ne­mo pacificus senserit.

I doe remember when I was Superiour [Page 34] in England, that the foresaid detention of the soules in Purgatory, begott soe great a scandall amongst Catholicks, that some weere resolved to bestow noe cha­rities vpon the secular Clergy, imagining them to be infected with M.^r Blacloes exorbitant doctrine. And some 2. or 3. yeeres agone, one of our Cheifest Bre­thren for learning, and other greate parts, being on his death bed, and leaving by will a considerable Charity to the secular Clergy, that his soule might receive be­nefit by their prayers, made à prouiso, or expresse order, that noe part of the said Charity should be distributed to M.^r Bla­cloe or his adherents. Now how great à disgrace, how odious a scandall, how considerable à preiudice M.^r Blacloes new Divinity hath brought to the secular Clergy, I appeale to your Iudgments.

I could enlarge my selfe in this decla­ratory Epistle, if I thought it either neces­sary, or that I were furnis'hd with con­venient leasure from my other Engage­ments. [Page 35] However I haue thought it fitt to inculcate vnto you, two speciall instru­ctions, conducing to your owne advanta­ge, and to the advancement of your Re­ligion.

The first is the Excellencie of your vo­cation, in which the diuine goodnes hath promoted you to the highest dignitie vpon earth, to wit, the office or charge of spirituall Pastors, importing zelus ani­marum, which, according to holy Scriptu­re, is omnium diuinorum diuinissimum: for it doeth render you perfect imitators of God, and Coadiutors of Christ in the conversion of Sinners. And S. Chryso­stome affirmes in or: de S. Philog. that the­re is not any thing in this mortall life, that can afford a more ample, and evident testimony of perfect Charity towards God, then to procure the salvation of sou­les, pro quibus mortuus est Christus.

The most divine proprietie of that di­vine zeale consisteth in the Sacrifice of our lives, Holy David was inflamed [Page 36] with zeale relating to that proprietie, when he said, Quis mihi tribuat, vt ego mo­riar pro te, Fili mi Absalon, fili mi? as alsoe S. Paul 2. Cor. 12. Ego autem libentissime impendam, & super impendar ipse pro ani­bus vestris: and 1. Cor. 15. quotidie morior propter vestram gloriam fratres. But to search noe farther for examples of this nature, the Sonnes of your old Mother, your owne Brethren and Predecessors, in this last age, haue excelled in this attribu­te of zelus animarum, willingly embra­cing ignominious deaths proper to dog­ges, and Thieves for the defence of Ca­tholick faith. As the Childrē of Israel pos­sess'd the land of promise in funiculo di­stributionis; euen soe they purchas'd the heavenly Paradise, prefigur'd by the land of promise, in funiculo or laqueo suspendij. To execute Christ their Maister's Coun­sell, to wit, estore prudentes sicut serpentes, like wise serpents transeuntes per angustum foramen, that is, the narrow noze of a Rope, they vnvested themselves of their [Page 37] old garment of mortality, and assum'd a new habit of Immortall glory. And their blood was the first seede that preserv'd Religion, in your Country, that conti­nued it, that encreas'd it They were prin­cipally the foundation stones of your re­builded Church, cemented in their owne blood, next vnto the angular stone Christ IESVS. Therefore the inheritance of this Church cheifly belongeth to you, who are the true successors of your Bre­thren, who with th' effusion of their blood founded it, and rais'd it anew: and this inheritance you will ever enioy, vn­les vnfortunately you shall sell it for a messe of Pottage, that is, for an inordina­te appetite of profane doctrines.

There is another proprietie belonging to that divine zeale of soules, and more essentially, and necessarily annex'd to your spirituall charge, then the former a­boue mentioned. This is a prudent and carefull conduct in your governement, which S. Peter in his first Epistle expres­seth [Page 38] in these few words, sobrii estote & vi­gilate. And S. Paul Rom. 12. shew's evi­dently that pastorall governement hath a necessary depēdance of sobrietie, when he sais, non plus sapere quam oportet sapere, sed saperead sobrietatem: the meaning of which sentence in the 1. Tim. he particu­larly declare [...]h, commanding Timothy deuitare profanas vocum nouitates, & op­positiones falsi nomini [...] scientia. And the reason is, for if Pastors doe entertaine fal­se doctrines, or doe suffer them to take roote in their Territories on districts, they will bring, infallible ruine to many sou­les. For doctrine being the Spirituall food, if sound, good, and incorrupted, it nourisheth, and preserves life; if vnsound, and corrupted, it poysoneth and causeth death. Atrius, saith S. Hierome, vna scin­tilla fuit, sed quia non statim oppressa, totu [...] orbem depopulata est.

The difference betwixt profane No­velties and sober doctrine, is, that this is grounded in Vniversalitie, the others in [Page 39] singularitie: this relyeth on vnitas, Do­ctorum, profane Novelties on vnus Do­ctor which how daungerous and perni­cious a thing it is, clearely expresseth the golden sentence of Martianus the Em­perour, delivered in the Coūcell of Chal­cedon, qui (inquit) post veritatem repertam, [...] Doctorum vnitatestabilitam, aliquid vl­ [...]erius discutit, mendacium quaerit.

The like censure is vsually inflicted on ill profane Novelties descending from Vnus Doctor, or singularitie, by the an­cient Fathers S. Austine, S. Hylatius, S. Hierom, Tertullian, &c. They zealous­ly resisted by their writings new doctri­nes in their bud, or first springing vp, be­fore they weere presented to the touch­stone of Christs Vicar, to be mark'd with Anathema. And it is evident out of the Romane Breviarie die 26. Novem­bris, that S. Peter Bishop of Alexandria excommunicated Atrius for favouring Melesius, who according to S. Epiph. Sectam dumtaxat fecerat, & non à fide dis­cesserat. [Page 40] I wish that you weere furnish'd with convenient opportunitie to peruse the gallant workes of these old Cham­pions of Catholick faith, that thereby you might be moved and encouraged to imitate their zeale and conduct in pasto­rall governement; and to learne from them, sapere ad sobrietatem.

But sapere ad sobrietatem is not onely sapere ad sanam doctrinam, it also imports sapere ad obedientiam The obedience of S. Peter Christs first Vicar, did recover the Keyes of heaven which disobedience had lost: tibi dabo claues regni caelorum, Mat. 16. and if you shall exhibit obedien­ce to his lawfull successor, infallibly you will regaine the authority, power, ād Iurisdiction, which you weere depriu'd of by the Death of your Blessed Bishop. For as great S. Gregorie saies, si obedientes fuerimus Praepositis nostris, obediet Dominus orationibus nostris. But how obedient M.^r Blacloe hath beene to his Praepositi, I leaue it to your selves to forme a Iudg­ment, [Page 41] out of the aboue mention'd passa­ges. And how obediently M.^r Harring­ton hath exercis'd his pretended office of Sub-Deanship, I will remitt you to the Close of your Bishops letter, dated 11. October, 1653. and directed to Marke Harrington, William Harrison, Peter Peterson, Thomas Ashton, Andrew Knightley, where concerning the said Sub-Deanship as followeth.

[Page 42]Heere is observable, that M.^r Harring­ton, notwithstanding his Lordships cō ­mand, did not desist from the execution of the said Sub-Deanship. And if M.^r Fitton could not institute him Sub-Deane, how can it be imagined, that in articulo mortis, he left him a Deanship for a Le­gacie. These are proceedings without any president: and therefore I can say with S. Austine in his 3. booke against Iulian aboue mentioned, mira sunt quae dicitis, noua sunt quae dicitis: mira stupemus, noua cauemus. I confesse ingeniously I vn­derstād not this way of mannaging your affaires. Vir obediens loquetur victorias. And vpon this score onely you can be a flourishing Clergy.

The second instruction, conducing to your owne, and your Religions advance­ment, is Christian patience in your pre­sent persecution. It conduceth to your owne advantage, because as fier doth giue an addition of lustre to Gold tried in the furnace: euen soe affliction renders [Page 43] the afflicted more illustrious, afflictio af­flictos multum nobilitat. Also it conduceth to the advancement of your Religion; for as Camamile the more it is trod on, and supprest, the more it spreads, and flou­rishe [...]h: in like manner your Religion the more it is persecuted, the more groūd it winnes, non resistendo se patiendo cres it.

These advantages vndoubtedly will afford you comfort, encouragement, and constancie in your sharpe encounter with tribulation, for seeing that the pro­prietie of affliction propter iustitiam, is af­flictos nobilitare, that is, to dignifie, and make glorious: it iustly challengeth frō you esteeme, respect, and honour. Holy Iob (saith S. Chrysostome hom. 15. ad Pop. Antioch) Non tam splendidus fuit in tribunali Rex sedens, quam insignis & illu­stris in fimo. His dunghill of affliction did more dignifie him, then his throne of Maiestie, his vlcers did more beautifie him, than before the integrity of his body. Iob without his vlcers wee [Page 44] lesse reverence: Iob with his vlcers wee regard, admire, and honour, as the onely miracle of patience. And therefore Iob had never obtain'd soe excellent a pre­rogative of honour, and worship, if on his dunghill he had not susteyned con­tradiction, and affliction. The holy Apost­les knowing the benefit of tribulation propter iustitiam, cheerefully endured stri­pes, prisons, bannishments, gibbetts, sword's, launces, kniues, and all sortes of cruell torments: but after their Death, the same world that sentenc'd them to dye, did, and doth still celebrate their me­mories with Religious worship. S. Au­stine in psal. 44 sais thus, ostendatur mihi Romae in honore tanto templum Romuli, in quanto ibi ostendo memoriam Petri. And in psal. 65. he relates, how the Emperour diademate deposito plorauit ad memoriam piscatoris. And experience evidently shew's, that the Catholick church in all times, and ages, hath celebrated the me­mory of other Saint's, Confessors, Mar­tyrs, [Page 45] Doctors, and Virgins with much ioy, with greate solemnitie, with singu­lar honour, and with Religious reveren­ce. And your last Blessed Martyr, if the syer of tribulation had not tryed, and dig­nified him in the fornace of Tyburne, he would haue wanted the honour that is exhibited vnto him, and the honorable Tombe that he now enioyeth. Neither did the golden chaines shine soe bright on the shoulders of his Persecutors, as did the Rope about his necke.

But tribulation gaue not lustre to Iob onely as he sate on his dunghill, or to the Apostles, and other Saint's in the encoun­ter with their cruel torments: for after death it procured a splendour of: farre higher nature: Momentaneum hoc (sais the Apostle, 2. Cor. 4.) tribulationis no­strae aeternum gloriae pondus operatur in caelis. after the finishing of their tortures, it wrought a glory aboue it selfe, according to the same Apostie, non sunt condignae pas­siones huius temporis ad futuram gloriam.

[Page 46]Out of the premisses you may tightly conclude that tribulation propter iustitiam is ingens bonum. Bonum, because it doth be­nefit, and dignifie the afflicted. Moreo­ver Christ himselfe biddeth vs take ioy in it, according to the holy text, Cum per­secuti vos fuerint homines, propter me, gau­dete, & exultate. And therefore it is bo­num; for to expresse gladnes for a thing that is not good, is against the light of reason. And that it is ingens bonum, is clearly gathered, from the excellencie of the reward, that is due vnto it, merces co­piosa in caelis. Moreover it is not onely hominis bonum, but also Dei donum. Vobis (sais the Apostle to the Hebrews) datur non solum in eum (Christum) credere, sed etiam rapinam bonorum pati, as if credere in Christum, without pati pro Christo, weere insufficient. And vpon this score, S. Hie­rome in his Epistle ad Ascl. rendereth thankes to God, for his affliction. And S Cyprian, when his persecuting Iudge pronounced sentence of death against [Page 47] him, replied onely Deo gratias. Where­fore persecution propter iustitiam, is both donum, and bonum; donum in that it pro­ceedeth from God: bonum in regard it honoureth the giver, enricheth, and dig­nifieth the receiver.

Yet that which more evidently doth manifest tribulation, to be both bonum, and donum, is the appatent exhibition of Gods presence, and speciall assistance, towards all those who suffer for his sake. God was present with Ioseph in Egypt, with the Israelites in the red sea, with the three Children in the burning furnace, with Ionas in the bottome of the sea, with S. Peter in prison, whom he mira­culously enlarged, with S. Agatha in the torture of her breast, which he resto­red, with S. Catherine on the wheele, which he Broke in peeces, with S. Agnes in the fier, which he extinguish'd, and with severall Legions of other Saints, in their severall afflictions and torments.

Now I could extreamely desire, that [Page 48] this bonum, and donum tribulationis propter iustitiam, weere not onely imprinted in your mindes, but in the hearts of all your English Lay Catholicks, who, at this in­stant, doe grone, vnder the burden of as heavy a persecution, as hath happen'd (perhaps) since the change of Religion to the end, that setled in a Christian Con­fidence of the divine presence, and assi­stance in their afflictions, and encoura­ged with a Christian expectation of their great reward, merces copiosa in caelis, they may haue ioy in their furnaces, de­light in their prisons, content in their penalties, and comfort in their rapina om­nium bonorum. And it is an infallible argu­ment, that those Christians doe begin to liue eternally in Christ, who endure temporall persecution for Christ. For to begin to liue in Christ eternally, is to ma­ke a liuely profession of their faith in Christ: and to make a liuely profession of their faith in Christ, is to espouse the Crosse of Christ, on which in his owne [Page 49] person he destroyed death, and restored life. And to espouse the Crosse of Christ, is to vndergoe the torcular; for the Crosse of Christ, is verè torcular, in which the first pressed botrus, or bunch of grapes was Christ himselfe, à botrus I say, that was not emptie but full of generous, pleasant, and most rich wine, from which proceeded praeclarus Calix ine­brians, that is, the most August price of our Redemption.

These premisses, like a pure glasse, doe reflect, and clearely shew the necessarie, and essentiall connexion that interceedes betwit credere in Christum, and pati pro Christo: and consequently doe illustrat that orthodoxe veritie inculcated to the Hebrew's, vobis datur non solum in eum credere, sed etiam rapinam bonorum pati. Wherefore, if credere in Christum, shall iustly challenge from you respect, estee­me, and obedience, the same honour reverence, and submission is due to pati pro Christo. That you may be armed [Page 50] with Christian constancy, and Christian perseverance, both credere in Christum, and pati pro Christo, I shall daily offer to Christ my best employments, and say with the Blessed Apostle, quotidie morior propter vestram gloriam fratres; Who am.

Postscript

I doe professe before God, and his bles­sed Angells, that my designe, in publis­hing this declaratory Epistle, hath beene purely to conserue our Clergies honour, to preuent farther spreading of dange­rous doctrines, and to vindicate my owne Innocency.

As concerning difference betwixt my selfe, and M.^r Blacloe, in the time of my acquaintance with him, that is, in the [Page 51] space of aboue thirty yeeres, to my best remembrance, I neuer gaue him the least occasion of offence, more than shewing my aversion from his profane Novelties, in which I did adheere to all our ancient Clergy: as alsoe by expres­sing my dislike of his perversnesse, and disobedience, to Authority.