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. 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 Scrâ—pture but rather repugnant to the Word of God 18. And this observation your self has as becomâ—s an unpassionate English Protâ—stant made where speaking of Purgatory you ingenuously profess 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. Stillingflâ—et for an odious purpose terms The Adoration of Bread in the Eucharist 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 given occasiâ—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 â—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 Dâ—ctrines of the Roman Church touching the Holy Eucharist which Censure you likewise as before will not think fit to exceedâ— 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 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 Bishops and Archbishops were agitated did so bâ—ind them that they did not see or perhaps did not care what ruine they brought on their own Order Character and Chuâ—ch by such their intemperate writing and prâ—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 â— 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 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 hâ—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
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 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 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 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 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 â— 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 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 reaâ—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 â—hurch her Clergy National 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 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 to their Synods of Gapâ— Dortâ— 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
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 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 satisfactâ—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 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 aâ—so not perfectly understood I know not wâ—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 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 â— 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 subâ—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 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 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 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 â— 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
as a good Consciâ—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 â— Omnes quibus res sunt minùs secundae magis sunt nescio quo modâ— suspiciosi Ad Contumeliam omâ—iâ— 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 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 whâ—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 of a Traytor as a Priest Besides this the French Benedictins of whose Fidelity to their King you have a good opinion mâ—ke the same Profession of Obedience to their Superiâ—urs without the least jealousie conceived by that State But however the matter stands as to the Dâ—claration of Law I â—eâ—e protest in the presence of God that if I had any suspition that my Vow of Obedience to Regular Superiâ—urs did in any degree prejudice my Obligation of Fidelity to the King either by Nature or Religion nâ—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 râ—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 Cathâ—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 noâ— the least Obligation of acknowledging 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 pâ—rmitted but allowed and enjoined And Secondly That all the same Acts of Spiritual Iurisdiction exercised by Catholick Priests are also exercised by Pâ—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 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 thâ—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 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 Cathâ—licks alone the Laws of the Kingdâ—m which allow these Acts of Spiritual Iurisdictiâ—n in Prâ—testant Ministers and scarce punish them in Presbyterians but make them Treâ—sâ—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 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 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
in opposition to this you say Sir 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 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 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 thâ—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 Proâ—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 oppâ—sing them do ground their opposiâ—ion on the same Spirit Now it being impossible for any of them by the hâ—lp of their Spirit to answer a word of sâ—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 â—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 wiseâ—y they will pursue their old way against her and tell her that she has received 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 exâ—â—usion of a Religious Prâ—fession which was nevâ—r condemned by the Church of England And the like I affirm with regard to all other pâ—ssages in my Book which have raisâ—d such indignation in you against me Which indignation I hopâ— 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 whicâ— may probably be esteemed a reproachful reviling of the Church or Clergy of England I do here revoke and ask pardon for it ¶ 7. Câ—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 thâ— 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 Nâ—tion that the last Age produced and which certainly 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 Stillingâ—leet hoâ— I presented D'aille his Book du vray usage des Peres to my Lord Falkland â— which he gave to Mr. â—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. Chillingwâ—rth thanks to D'aille being now become a Protestant and having an intention to defend Dr. Potter against his Adversary F. Knâ—tt was induced by occasion of a Socinian's Book which he had met withal to proceed in the Controversie against Cathâ—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 one 's own Reason and 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 Omnipâ—tence to cause that which
may be added 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 pubâ—ick testimony of his disapprobation 121. To put an end to this very important subjâ—ct give me leave to beseech you honâ—ured Sir to take this matter somewhat to heart or ratherâ— 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 accomplishâ—d Divine can best resolve it yea I think is bound to do it For certain it is that his Book whatever his intâ—ntion was has contributed much to the present Calamities of Catholicks and to more then a renewing all the terrible Laws against thâ—m And permit me likewise to add that your Book Sir will probâ—bly give a superpondium thereto since you expresly charge 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 reasonâ— 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 beyâ—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 to invent some new jest upon S. Benedict Sancta Sophia or poor Mâ—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 Sâ—ct soever what in this case the Office of a Preacher of the Gospel of peace requires from him 124. Hâ— 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 whoâ—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 with his Profession to but I must not meddle with the Court 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 iâ—â—n discharge of a good conscience he should in private discourse desire them to inform themselves exactly of the state of Engâ—ish Cathoâ—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 we have a Law and by our Law they must die as Traytors May it not be answered 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 Intercâ—ssion was executed on Daniel Which execution I am consident is condemned as an Act of great Tyâ—anny and injustice by our Honourable Iudges themselves Yet Daniel without any Transâ—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 diffâ—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 convâ—ctâ—d in case a witness depose 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 Absâ—lution and again every year in France and Spain a thousand times