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
is to oblige even Ecclesiastical persons to perform their Duties yea even Bishops also to govern Christ â—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 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 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 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 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 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 Christianâ—s ad Leâ—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 fiâ—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. Quâ—d Subdâ—ri fidem c. That Subâ—ects do so entirely owe Faith and Obedience to their most Christian King that upon no pretext whatsoever they can be dispenced therefrom For this you commend the French 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 in any other Cathâ—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 câ—rtain they themselves would much rather live under such Orâ—inary Superiours as govern in all Catholick Countries But this will not be allowed them to their great griâ—f It cannot therefore be help'd but they must either râ—nounce Châ—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 England would have been conferred by them No other Commission have they no particular engagement to
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 prâ—ached and converted yea empower'd others to preach and convert thousands to a Religion expresly contrary to and by many Sanguinary Laws condemned in all the Countries where they travelled yet â—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 My defying the Laws of the Kingdâ—m traducing the Government treating the Bishopsâ— and the Reverend Clergy and the Christian Religion that is estâ—blished there by Law and all the Profâ—ssors of it with those scoffs and derision and contempt as if they weâ—e Turks and Pagans c. Further by pretending to prâ—ve that the very nature and essence of the English Church it self and its Religion is pure putid Fanaticism In a word I am accused of a constant reviling and malice towards the Church in which I received my Baptism 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 with additions â—specially of reproaches against the 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 detâ—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 Friendsâ— the first is Doctor Earles lately Lord Bishop of Salisbury all the tender effects of whose friendshipâ— I may add of his bounty also I enjoyed till God took him away a person certainly of the sweetest most obliging nature that lived in our Aâ—e 56. The second whom I may securely name bâ—cause he is also dead for out of due respect to some worthy Prelates alive I must â—â—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 confâ—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 Indâ—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 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 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 Sir you affirm that in the second Edition of my Exâ—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
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 perpeâ—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 â—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 likâ— your self are exâ—ctâ—y skilâ—ul in what terms wâ— ought to speak to and of Great Princes I wish therefore I could bâ—â—t it out and if God afford thâ—â—ife and opportunity to â—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 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 9â— FOrasmuch as concerns Archbishop Cranmer whose memory you say will â—e pâ—eserved as of a most worthy Prelate and glorious Martyr notwithstanding the foul imputations cast by Mr. Crâ—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 â—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 mâ— now that I shall produce Vouchers of that imputation men of unquestioned credit even with your self In the first place therefore Fox your voluminous Martyrologist expresly says 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 bâ—ing accused of Treasâ—n and seditiâ—us Papers they sent him to the Tower The same Fox moreover produces the Letters which Cranmer among others wrote to Queen Mary commanding her to acknowledge Jâ—ne Grey to be lawful Queen and to desist from challenging the Crown In the next place Hollinshead affirms 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 Gâ—dwin 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 Therefâ—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 frâ—endly Successoâ—r Parker tells us in contradiction to his Iuries and Iudges that he was evinced â—f Treâ—son in a form of Iustice without Truth But you may be pleased to be now one of his Iudges and deterâ—ine Whether a man convicted of dispersâ—ng seditiâ—us Papers of prâ—mâ—tiâ—g an usurping Queen of commanding thâ— lawâ—ul hâ—ir of the Crown to desist from her Claim and of sending Horse and Foot to the General â—f â— Rebellious Army be not legally guilty of Treâ—sâ—n and consâ—qâ—ently whether the Law wâ—uld not have extended to serve Queen Maâ—iâ—s turn to hang yâ—ur mâ—st worthy Prelate and glâ—riâ—us Martyr for thâ—t Crime 95. And whereas you reprehend me for saying that the final judgment both touching Ecclesiastical Government and Doctâ—ine was â—eferred by the same Archbishop to a King of about nine years of aâ—e sâ—nce I cannot but knâ—w that in all Kâ—ngdâ—me â—â—rediâ—ary the Kiâ—g is nâ—t less King for being but 〈◊〉 years of age and that all sentences and judgments are as much râ—ferred to him then as when he is at fâ—â—â— age This 〈◊〉 clause I acknowledge but that which I 〈◊〉 on as a most inâ—amous act in Cranmer wâ—s that he an ancient Archbishop of Canterbury in his old age should shâ—w such a slavish â—oâ—did disposition as to expect insâ—ructâ—â—â—s and a â—â—rections in his belief from a Sâ—â—ular Authâ—rity even a Child and again that having all his life madâ— Profâ—ssion of Cathâ—lick Religion he should in the end b◠〈◊〉 râ—â—diness â—o submit himself anâ— 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 innâ—cent Prince did in his Name and aâ— by his Authority utterly abolish the Religion of the Kingdom professed by all his Ancestors and entirely change the â—â—ame of the Church both in Doctrine and Discipline Wâ—ether by the Laws of the Kingdâ—m â— 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 nâ—t able to deâ—â—rmine You honoured Sir I believe can easiâ—y do it but withal you cannot deâ—y that your glorious Martyr Archbishâ—p Cranmer forasmuch as concernâ—d his Fâ—ith made himself a Disciple to be Caâ—ecâ—is'd in the Principles of his Religiâ—n by a Child of nine years of Age who by virtue oâ— his Fathers latâ—ly assumed Title was become the Head of a Body wâ—ich had no resemblance with the â—ormâ—r â—ither in Belief or Government And that it was the Chiâ—d himsâ—lâ— in person whom the grave Archbishop desired and thought suffiâ—iâ—ntly enâ—bled to be his Catechiser we have his oâ—n acknowledgment in a Letter writâ—en to â—hâ—â—k thâ— young King's Tutor which Lettâ—r is deservedly for his honour recorded by Fox in which we read this passage Ah Mr. Cheâ—k you may rejoyce all the days of your life thâ—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 receivâ—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 weâ—e valid or not I will end tâ—is matter with the Character of Cranmer given by Duditius an eminâ—nt Protestant Cranmâ—r â— says he seems to have been bâ—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 96. 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 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 thâ—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 Iudiâ—â—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 reflâ—ction on any one those of the English Clergy returning to the Catholick Church are not permitted to exercise the Sacerdotal Office without being â—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 Churches was esteemed formally essential to Priesthood which is Confâ—cereâ— offerre Corpus Domini She will have Priests but she will have no Sacrifice which two I believeâ— have never been divided by any Christian Church before the last Aâ—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 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 madeâ— is that perfect Redemption Propiâ—iation and Satisfaction for all the sins of the whole world both original and actualâ— 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 conâ—erred in and by the Roman Church Therefore I conceive Sir you had noâ— 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 Pâ—ints of Controverted Doctrines Of a State-Religion And of Professions of Loyalty â—8 THâ—se Noble Sir are the several Crimes laid to my charge I mean such as personally regard my self alone And thâ—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 thâ—se of which not my self alone but many others better than my self are eithâ—r accused by you or rendred shrewdly suspâ—cted which is a want or perhaps a disability of giving satisfaction to the State of 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 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 noâ— 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 100. The sum of what you write Sir on this subject seems to me to be this 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 and Municipal Laws of the Kingdom 3. And from
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 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 fâ—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 saâ—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 recâ—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 iâ— 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 lâ—â—t otherwise 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 Dâ—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 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 râ—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 bâ—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 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 bâ—tter manner exercise Christian Charity to himâ— 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 bâ—liâ—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 râ—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 of his Principles much different from thâ— 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
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 shâ—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 of England I could not without shewing my self a Prevaricatour abstain from imputing Errors to Protestants and shewing the â—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 â—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 guiltâ— then by composing with great loss of precious 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 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 fifteenth The words are these Such a particular way of Revelation being made choice of by God for the means of making known his wâ—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 Wisdâ—m and Goodness of God to give infallible assurance to persâ—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 There can be no necessity supposed of any infallible Society of men either to attestâ— or explain those Writings among Christians 76. Is such a Church as this Honoured Sir securely grounded Can you think it a crime in anâ— 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 Interpreterâ— 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 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 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
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 â— This thing alone in England is declared Treason and by consequence no truly legal Conviction can be wiâ—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 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 themselvâ—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 prooâ—s of their Fidelity and very few in our Nation â—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 Noble Sir for the double â—dvice you think fit to give me toward the lâ—â—ter end of your Animadversions and I do also promise conformity to them to the uâ—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 â—f the Church of England and obliâ—ed tâ— her for my Education c. but nâ—w out of Conscience separated from her external Communion at least to live fairly and civilly towards her and to allâ—w some beauty to have been in the Church whiâ—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 disingâ—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 estâ—blishâ—d by Law Fâ—r the â—uture though Age and a sharp Infirmiâ—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 câ—se God by my Superiours shâ—ll engage me in renewing Disputes for defence of his Catholick Truth and â—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 sâ—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 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 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 Parishiâ—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 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 possibleâ— 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
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 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 That they would stand with the King and His â—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 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 curiosiâ—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 vâ—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 mentioned they found great difficulty Whilst Consulâ—ation was had about this master it hapned that in a Convâ—rsation with my Lord Aubigny I told him I believed I could propose a Fâ—rm against which no râ—â—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 â—o a Pâ—râ—on of Highest Eminence and Powâ—r in Publick Councils A few days after I â—ound that he had not exâ—cuted that resolutâ—on and truly I remained satiâ—fied that there was a just reason for it For the sâ—id Eminent Person though Hâ— was really desirous that favour should be extendâ—d to Cathâ—licks so far as that the Saâ—guinary Laws against them should be abrogated But in continuance of the ancient Pâ—liâ—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 Reâ—iâ—ion but a suspicion of their want of Fidelity to Hiâ— Majesty Which Fidelity was â—o bâ— 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 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 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 iâ— 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 dâ—pends on God alone That it hinders the Conversion of Infidel and Heretical Princes That it troubles the Publick Peace and overthrows Kingdoms States and Republick In a word that it withdraws Subjects from the Obedience which they owe to their Sovâ—râ—igns and inducâ—s them to Factioâ—s Rebellions and Seditions and to attempt on the Lives of their Princes Moreover the like Censure was given by eight other Vniversâ—ties in France 119. Bâ— pleased now Hâ—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 Schoâ—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 diâ—â—erent to a Decision made by the Flowâ—r of all the Learning of France to 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