AN EPISTLE APOLOGETICAL OF S. C. To a Person of Honour: Touching his VINDICATION OF Dr. STILLINGFLEET.  
Nec verecundi discunt, nec iracundi docent.  R. Joses. 
Permissu Superiorum, An. Dom. MDCLXXIV.   

AN EPISTLE APOLOGETICAL OF S. C. TO A Person of Honour.  
Noble Sir,  
AS soon as advice out of England came to me of the honour done me by an unknown Person of Honour, in publicly declaring so inconsiderable a person fit to receive wounds from the Sword of so noble an Antagonist, I obtained from the Charity of a Friend to have your Book sent me by the Letter-Post: But partly to abate the charges, and likewise to disguise the shape of a Book, it was folded up in loose sheets, with all the Margins close pared to the very quick, that it might pass safely, as some Merchant's Accounts.  
2. At the first notice of the Ti●le, I expected that the principal argument of it would be Reprehensions: yet I wondered Sir, how you should have found matter to fill a Book with Reprehensions. After the reading a few pages, I found my expectation fully satisfied. But withal, I perceived you had confounded S. C. with Mr. Cressy, as if you were sure they had been one and the same person. I might take leave to divide their causes, since I have no reason (having been discovered by yourself) to be answerable for whatsoever can be laid to the charge of every Individuum vagum, whose true or supposed names, begin with the two letters, S. C. Yet this shall not hinder the joining this particular S. C. with myself in this Apology, as one guilty, or innocent person.  
3. In the first place therefore, I assure you, Noble Sir, that since you have so highly honoured me, as to declare yourself my friend, and a friend (till of late) constantly the same, during the prodigious changes of the last fifty years, I am prepared to receive whatsoever Reprehensions come from such a Person, not only with patience, but gratulation: considering, that in case they be just, it will be a happiness to receive my punishment, and confusion in this world: and if not well grounded, you have given me an opportunity to justify myself, and thereby to obtain a return to your favour.  
4. Now in perusing your Animadversions, I find not only my manner of treating with Dr. Stillingfleet severely condemned, but (more than the Title of your Book required) a terrible Censure fixed on many of my actions, and on whatsoever writings I have hitherto published: and this Censure threatening not only great danger to myself, but also to my Friends and Superiors: yea moreover, my secret thoughts and intentions (by a strange Telescope it seems, discovered) have been exposed to the world's eye, and aggravated by an Eloquence befitting the greatest Orator of our Nation.  
5. Forasmuch as concerns Dr. Stillingfleet, he will certainly never be able to avoid the odious Character, and brand of ingratitude, if he do not show himself in an extraordinary measure, sensible of the signal obligations he has to your tenderness towards him, since to pleasure him, though in a sort a stranger to you, or of a very fresh, and feeble acquaintance, the reputation of an ancient Friend has been exposed to public obloquy. Not any barren thanks, nor a Book written in your commendations will suffice to acquit him of such ●n obligation. If he have therefore any spark of generosity, o● but of good nature in him, he will employ all his credit, and interest t● fix you in the public favour, both of the Court and Kingdom. And what cannot his credit and recommendation effect, since the whole Nation (not its Representative only) is eternally obnoxious to him for his discovery of new, and never before suspected crimes in Roman Catholics, for the expiation of which not all the former Laws, how terrible soever, will be sufficient?  
6. But alas, Sir, I fear yourself have obstructed a passage for it. For, either you are not rightly informed of the present temper of our Nation, or out of the generous frankness of your nature, you cannot persuade yourself to comply with it; and therefore, even in this very Book, published under the Patronage of Dr. Stillingfleet himself, you speak your own sincere charitable thoughts of Roman Catholics, as if, according to your judgement and desire, some indulgence and relaxation of former severity might justly be extended to them: yea, that, if even Catholic Priests themselves could agree to offer a sufficient Profession of Loyalty, their erroneous, Doctrines touching Transubstantiation, Purgatory, etc. could not justly render them Criminals to the State. And moreover, not content with this, 
Page 43, 44.  you are pleased particularly to adorn with some commendations, the Order of the Benedictins, for their duty, and respects showed to his Majesty, neither have you any suspicion of disloyalty in any of them, except only in myself, for having left out in the second Edition of my Exomologesis a reasonably sufficient Form of Profession of Fidelity.  
7. Honoured Sir, to write thus concerning his Majesties Catholic Subjects, or to express any Charity or compassion towards them, becomes truly a Person of Honour, and it will, I doubt not, in a good measure conciliate the favour of Almighty God to you, and be a powerful expedient to put you in a good way towards your heavenly Country (for Charity will cover a multitude of sins.) But I fear it will much prejudice you in any worldly pretensions. For how wide, think you, will the mouths of the populace and of Sectary Demagogues be opened against you? This Person of Honour, will they say, does not much approve of our burning the Pope in Effigy, and in all his Pontificals; neither will he be much pleased with our Witty Dialogue between the Pope and the Devil, etc. Perhaps he is a Statesman, and will not think sit so public an affront, & despightful contempt should be showed to one, who though a Bishop, is a great Temporal Prince, and when he is treated with by any State divided from him in regard of Belief, or Ecclesiastical Subjection (as lately by the Moscovite) addresses are made with all due respect: whereas such rude inhumanity none but our late English Zealots esteem a virtue and Character of their thrice Reformed Christianity.  

¶. 1. Of the sharpness of my stile against Dr. Stilfleet.  
8. BUT leaving this general excursion, I will hereafter Honoured Sir, endeavour to give you the best satisfaction I can, in order to the several special Points of accusation charged on m●. Among which, I ought in reason to begin, as yourself has done, with that which was the occasion of the writing, and publishing your Animadversions on my Book, viz. My much condemned sharpness of stile against Dr. Stillingfleet, and his Book.  
9 Sir, that Controversies among Christians, especially about matters which regard Religion, aught by no means to prejudice Charity, we all acknowledge. Yet withal, that sharpness of stile● and even bitter Invectives, both against Persons, Tenants, and Practices, may in some cases, be made use of, without prejudice to Charity; yea, that Charity itself o●t requires them, we must likewise acknowledge: especially when those who are enemies to Truth, or Piety, are high in popular esteem for zeal, and learning (as the Pharisees were among the jews) and thereby give credit, and authority to errors, and suggestions of cruelty. Otherwise we must condemn Moses and the Prophets under the Old Law, and S. john Baptist, the Apostles, and several among the Holy Fathers of God's Church under the New: yea, we must not except our Blessed Saviour (who is Charity itself) from our Censure, whose sharp reprehensions, neither the High Priests, Scribes, and Pharisees, nor King Herod himself, no not his own beloved Apostle escaped.  
10. Therefore before we can give an equal judgement whether, and how far reprehensions deserve to be reprehended, we ought impartially to consider the motives and grounds of them. And to this trial I most willingly submit myself before all indifferent judges, and particularly the genuine learned Protestant Clergy of the English Church, insomuch as if they shall determine, that in my late (to me unusual) manner of treating with Dr. Stillingfleet, I have offended against Christian Charity, or purposely intended to fix any dishonourable brand on the English Protestant Church, and the Doctrine, or Discipline of it, established by Law, I will be ready, without any reply, to suffer whatsoever censure, or punishment they shall think fit to inflict on me.  
11. And noble Sir, if now after Sentence pronounced by you against me, it may be permitted me to petition for a Revision of judgement, (I do not know the proper Law Term) I do confidently persuade myself that you will, in your own thoughts, a little qualify the rigour of your sentence, and not look on me as a person, who for one fault against a Doctor, almost ● str●nger to you, has deserved not only to be deprived of the happiness of fifty year's continued favour, but moreover, to be exposed to the world, as a virulent Calumniator of the English Church; and to his Sacred Majesty's Indignation, as a defamer of one of his Royal Ancestors (King Henry the Eighth) and to the Honourable Parliament, and Tribunals of the Kingdom's justice, as a delinquent, beyond all others, deserving the utmost severity of the Law; and lastly to the ha●●ed of all persons of Honour, or V●rtue, as a most ungrateful, infamous detractor from the fame, and reputation of the most obliging, generous friend, that ever was, my most dear Lord, and Benefactor, Lucius Viscount Falkland.  
12. Now, honoured Sir, my hope is, it will not increase your anger, if I endeavour to clear myself, the best I can, of these dangerous imputations. Yea, moreover, I am willing to comfort myself in a persuasion, if I had had the happiness of a fit opportunity to have evidently demonstrated to you, that had you not been wronged by a malicious Informer, you would have spared most of these criminal accusations against me, and have been a little more tender of my reputation, and of the safety of my life. My humble suit to you therefore is, that at least you would be pleased yourself to read this short Apology, which I am forced to publish, since your concealing yourself disenables me to present it to you in writing.   

¶. 2. The first Motive of the Sharpness against Dr. Stillingfleet, was his unusual, odious way of managing Controversy.  
13. BUT I must apply myself first to what concerns Dr. Stillingfleet, which occasioned your adding other far more criminal accusations● and of greater danger against me. And truly Sir, I am sorry, that, being in conscience obliged, once for all, to endeavour to clear myself in this point also, I cannot possibly do it without danger of renewing the Doct●rs personal resentments, and yours also, against me (in case what I shall say touching the Motives inducing me to write in a stile which would have been unpardonable in a Book of Controversy, wherein only Catholic Doctrines were to be defended) shall give you no satisfaction. But you will be pleased to consider, that now I only declare what I then thought when that Book against the Doctor was written, not what I now at present think. And I leave it to the judgement of all men who are able to read his Book and this Epistle, whether there was not exceeding great probability, and more than sufficient grounds to induce me to suspect him of a design therein in a high degree contrary to Christian Charity, and even to humanity. However in some way of compensation, this advantage against me I will freely yield him, That in case any more such quarrelsome matter, from who●e pen soever shall come ou● against me, I will not defend myself, except I be commanded by such as have right to dispose of my Pen, or unless by false accusation I be arraigned at the Bar of justice, and perhaps not then neither in all Points.  
14. Whereas you say, Honoured Sir, that my fault was therefore inexcusable, because I had not any provocation t● write in such a manner, against a person of so dovelike a mildness; with the softness, 
Page 18.  gentleness, and civility of whose language you say, you have been exceedingly delighted, etc. I beseech you be pleased to consider, that no personal provocation, or contemptuous reflections, were cast by the Doctor on me, but only in regard of my Book called Sancta Sophia. And I do assure you, that though perhaps the reading of them might at first have a little warmed my blood, especially such incivility coming from a person with whom I never had any commerce at all, and whose name I had never mentioned: yet I should never have judged fit, that a resentment of a few phrases of disparagement should be the argument of a Book to be published to the world. 
2 Cor. 4● 6.  We, as Christians, must expect to go to heaven per infami●m, & bonam famam. B● pleased therefore to believe, that it was not myself that I considered when I wrote my Book: but the wrong done to the Catholic Church, in his Answer to another particular Adversary, and the ruin of all English Catholics, which seemed not to me only, but generally to all Catholics of my acquaintance, yea, and to many Protestants also, to have been the principal Design of his Book. That therefore for which very many, besides myself, thought Dr. Stilling●fleet exceedingly blame-worthy, was his unusual, unseemly way of managing the Controversy against the Catholic Church, N●xt his cruel timing of it.  
15. First then consider, I beseech you, Sir, impartially, the Doctor's behaviour in the former regard; and judge whether he did not renounce all moderation, and charity, in charging, in a most tragical manner, the Catholic Church upon three or four accounts, with most horribble, worse than heathenish Idolatry: as also his employing the utmost of his invention, all his Logic, and Rhetoric, to render us upon that account odious, and fit to be exterminated● but especially his doing this in quality of an authorised English Protestant, as if he had been commissionated by my Lords the Bishops to defend the substantial Doctrine of the Church of England after so cruel a manner, and to justify, 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 judgement 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 Catholics, 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 established Doctrine has expressed her sense in the 22. 
A●t. 22.  Article: These are the words. The Romish Doctrine concerning Purgatory, Pardons, Worshipping, and Adoration as well of Images, as of Relics; and also Invocation of Saints, is a fond thing vainly invented, and grounded on no warranty of Scripture, but rather repugnant to the Word of God.  
18. And this observation yourself has (as becomes an unpassionate English Prot●stant) made; where speaking of Purgatory, you ingenuously profess, 
Pag. 167.  That if you thought your Prayers, or any thing else you could do could be helpful to the souls of your friends, or your enemies, you would pour them out with all your heart, and should not fear any reprehension from the Church of England, which hath declared no judgement in the point, except it be comprehended in the Article of Purgatory: and then the censure is no more than 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, Worshipping of Images, and Relics, and also Invocation of Saints: Therefore certainly you cannot approve the Doctors attributing Idolatry to such Doctrines or Practices.  
19 In the next place be pleased to observe what the Church of England declares touching that which Dr. Stillingfl●et (for an odious purpose) terms The Adoration of Bread in the Eucharist, 
Art. 28.  in her 28th. Article: Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by holy writ, but is repugnant to the plain words of Scripture; overthroweth the nature of a Sacrament, and hath given occasion to many superstitions. The Body of Christ is given, taken, and eaten in the Supper, only after an heavenly and spiritual manner: And the means whereby the Body of ●hrist is received, and eaten in the Supper, is Faith. The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, car- tied 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 Doctrines of the Roman Church touching the Holy Eucharist, (which Censure you likewise (as before) will not think fit to exceed● she terms them, respectively, fond, vainly invented, such as cannot be proved by Scripture, but are rather repugnant to the same: She doth not so much as style 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 joined 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 public hatred, and to the utmost effects of that hatred.  
21. Perhaps he will say, that he is warranted to charge the Roman Catholic 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 kill Rhetoric, 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 Governors 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 Catholic Church of Idolatry, have written volumes to make the simple believe, that the Chief, Universal Pastor of the Catholic 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 blind them, that they did not see, or perhaps did not care, what ruin they brought on their own Order, Character, and Church by such their intemperate writing, and preaching; which to Catholics seemed only noisome 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, than the Hierarchy of England is ipso factor ● 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 publicly 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 busy factious, (then called 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 yourself, and so much danger to us: since I can withal truly protest, that (although you are pleased to style me a Reviler of the Cburch of England) it was a regard to her that h●d some influence on me to sharpen my stile: And this the rather you may believe, because, as an English Catholic, it concerns us, both as to our quiet, and safety, to lie at the mercy of a Church orderly established, and which acknowledges so merciful a King for Head, rather than to be exposed to the fury of Calvinism.  
25. Moreover, Dr. Stillingfleet has seemed not to content himself, by aggravating in an unusual manner, the atrocity of Roman Doctrines, to render us fit objects of popular rage, and cruelty: But by the fecundity of his invention, is the first, and only Author, who has represented the universal Body of Catholics as a crowd of crack-brained Fanatics, composed of seduce●s and seduced, a ●icked Clergy, abusing the foolish credulous Laity, by ridiculous L●g●●●s, ●●lse Miracles, lying Visions, and Revelations. By this means Catholics being represented both as impious Idolaters, and either cheating Impostors, or silly sheep, may seem worthy to be treated as our Saviour was between Pilate and Herod.  
26. It is worthy your consideration to observe on what occasion or provocation the Doctor entered into this new way of combating the Catholic Church. His Adversary chanced unhappily, though innocently, to let drop out of his pen one line or two which has undone us all. This he did after he had declared how King Henry the Eighth, having in anger to the Pope, given free licence to all his Subjects to read the Bible in English, but very shortly after finding how strangely Sects thereupon multiplied in his Kingdom, judged it necessary, by a public Law, to recall that leave: Thereupon he added these words, Whether the judgement of King Henry ought not to have been followed in after times, let the dire effects of so many new Sects, and Fanaticisms, as have risen in England from the reading of the Scripture, bear witness.  
27. This is all he says. Permit me therefore, honourable Sir, with all due respect, to say that it is a great mistake where you say, That the first occasion was given the Doctor, by charging the Church of England with Fanaticism: For his Adversary does not lay any imputation to the Church of England: He does not pretend that English Protestants have received any the least tincture of Fanaticism from the contagion of any Sects lately risen in England. But the very naming of Fanaticism and England in the same line was provocation enough for the Doctor (who seems with an impatient longing to have watched for such an advantageous opportunity) to empty his voluminous store of Collections heaped, not only out of some foolish, obscure Legends, for which Catholics, who scorn them as much as himself, must yet be derided, but likewise out of Histories written by 〈◊〉 Saints and Fathers of God's Church ●cknowledged as such by the whole Church of God, both Eastern and Western, for now ●●ve a thousand ●●ars: in which, if his wi● serves him to disgrace a Miracle or Revelation, by descanting ironically on some circumstance in the Narration, he thinks it sufficient to make the Author pass for a Fanatic, and the whole Church also, for not forbidding all her Children to esteem it credible.  
28. But, Sir, I beseech you to consider, that in case Dr. Sti●lingfleet by jesting at a Miracle, or saying, I do not, how credibly soever averred, believe it, could persuade us also to be of his opinion, that, for example, what S. Gregory w●ites concerning S. Benedict● upon the credit of four Witnesses, were not fit to be believed, little prejudice will arrive to the Catholic Cause, or advantage to yours, till the Doctor can rationally assure men, that all is false whatsoever all other holy Fathers, and particularly S. Augustin testifies concerning a world of Miracles, many of which he had seen with his own eyes, and others he had received by the Testimony o● many Witnesses living in the place where such Miracles were done, evidently prove, that the Veneration which Catholics allow to the Relics of Saints is acceptable to God. The like may be said of other Relatitions made by S. Gregory, and delivered upon his own knowledged or lastly, what three or four Religious, and learned Abbots write concerning S. Bernard, personally known to them. 
Vie S. Bernard, lib. 3. c. 7.  A certain Heretic, named Henry, having infected a great part of the Southern parts of France: Zeal for the integrity of the Catholic Faith obliged S. Bernard to travel thither for applying a remedy; to which Journey Alberick Bishop of Ostia, the Pope's Legate, also solicited him. He was received there as an Angel of God, and the concourse of people to see him, and demand his Benediction, was so excessively great, that he could scarce pass through the Highways. He preached and confuted the Heresies at Tholouse, and in several other Cities. Particularly in a place called Sarl●t: After he had preached, there were offered to him a certain number of loaves of Bread, to the end, that according to his custom, he might bless 〈◊〉. Thereupon he lifting up his hand, and making the Sign of the Cross, blessed them, and withal said to the People, You shall hereby perceive that we preach the Truth to you● and that Heretics seduce you, if the Sick among you eating the Bread which I have blessed, immediately recover health. This proposition of the holy Abbot struck fear into the mind of Godfrey Bishop of Chartres, there present; who thereupon said, They shall indeed receive health, but upon condition they eat the Bread with a firm Faith. No (said S. Bernard, having a perfect confidence in God) I do not say so; but I say absolutely, whosoever shall eat, shall be restored to health, that by this Miracle they may know assuredly, that we have preached the word of God according to truth. And in effect such a world of Sick Persons were perfectly cured, that the fame of it being spread abroad through the Province, such an insupportable concourse of people assembled every where to see the holy man, that to avoid the danger of being stifled, he was forced in his return to divert secretly out of the know● ways. Now this story having been written by a Venerable Abbot, when the memory of the action was fresh in men's minds, if it was a forgery, aught to be esteemed the most impudently ridiculous th●t ever was, since the innumerable pretended witnesses of it, the Cities in which he preached, the Bishop of ●b●rtres said to be present, etc. would certainly have confounded the Author. Yet we do not find the least contradiction ever to have been made against it. I have made choice of this particular Miracle, because it produced many thoughts and scruples in Mr. Chillingworth's mind, and mine own also: Though probably the D●ctor will despise the consequence of it, especially when Saint Bernard himself shall inform him that the particular Heresies of the foresaid Henry were a contemning the Church's Prayers and Sacrifices for the Dead, 
Bern. Ep. 240. ad Com. Tholosan. & Se●m. 65. in Cant.  Invocation of Saints, Excommunications of Bishops, Pilgrimages of Devotion, Observation of the Church's Feasts, Consecration of Chrism and Holy Oils, and generally all the Ceremonies and Customs of the Church.  
29. I beseech you, Sir, therefore, be not angry with well meaning Catholics, if sometimes they bewail their Country, miserably disunited by a swarm of Sects, which you also call Fanatical, without the least thought of disparaging thereby the Church of England: or however, do not express your anger by comparing S. Benedict, S. Gregory, or S. Teresa, etc. with such a Brood; as if any Christian could be persuaded that these had been the stains of the Catholic Church. Pardon my boldness, Sir ● I beseech you, if I say (and it is truly without diminishing my cordial respect, that I say) it seems to me that a Person of Honour is injurious to himself in seeking to disparage the reputation, which for so many ages those eminent Saints (who even by their birth were Persons of Honour too) have had among all Christians. Indeed if Catholics had built their Faith upon their Doctrines, Actions, Visions, o● Miracles, their Adversaries might have reason to inquire into the authenticness of them: But it grieves my heart to see Dr. Stillingfleet not only imitated by you, but out done in his unbeseeming comical stile. He only exercised his wit in descanting on the Miracles related concerning S. Benedict: But you Sir, spare neither S. Benedict's Person, 
Page 28.  Actions, Rule, nor Children. You believe him indeed to have been a devout person in a dark time, according to his Talon of understanding (which you suppose was very weak: 
Page 39 ) But withal, that 〈◊〉 may have been deluded by the effects o● a distempered fancy, as many well meaning men h●●e been. And having found an exception against one passage in his Rule, 
Page 42.  where he says, That an Abbot sustains the Person of Christ, as having received his Surname, mentioned b● S. Paul, namely, Abba, Pater: Hence you pleasantly conclude, that S. Benedict thereby proves that our Saviour was an Abbot up in ●arth. And withal, from thence you think fi● to add, Is the reading of this Rule now like 〈◊〉 advance the honour of S. Benedict? Or is it possible for any man that doth read it to believe the poor man (how good soever his meaning might be) qualified to give Rules which can improve knowledge and Devotion? Which Rules whoever reads will himself be more in danger to be stirred t● another passion, than Choler, (that is, scorn and laughter.)  
30. First, as to your Objection (which perhaps you rather intended for a jest) I will answer in good earnest, that I cannot imagine how you could possibly argue the least defect, incongruity, or want of prudence in that passage extracted by you out of S. Benedict's Rule. I am assured you will not deny but that all lawful Superiors are God's Substitutes, for there is no such Power but from God. I suppose likewise that the Universal Church can constitute lawful Superiors, and from the Church do Abbots derive their Authority. Being therefore lawful Superiors, and this also in order to the direction of souls, the most proper Title that can be given them is that of Father, 
Tertul. l. de Cont. c. 2.  which is (Appellatio & pietatis, & potestatis) A name importing both a tender Care and a just Authority. So is God, and Ch●ist, a Father, both in heaven, and in earth, that is, in the Greek or Latin tongue Pater, in the Hebrew, Ab ● and in the Syriack (spoken by our Saviour) Abba, which word therefore the Holy Ghost has thought good should remain in Scripture unchanged in all Languages, as several others, Amen, Hosanna, Alleluia, etc. Was it not th●n an exceedingly useful, and necessary admonition which S. Benedict gave to Religious Superiors, that they, from their Title of Abba given them by God, the Supreme Abba, should govern as Fathers, and not tyrannize as Lords? Good Kings likewise are Abba's, so called by God with regard to the Church, and so styled oft by their Subjects, Patres Patriae.  
31. It seems, Sir, this second Chapter of S. Benedict's Rule did so disgust you, that you had not the patience to proceed further: Give me therefore leave against this, or any other Objections that can be made, to set in an opposite Scale the Characters given by a sufficient number of persons considerable for their condition and judgement, who had read it through, and well considered it, and let indifferent Readers judge on whether side the greater weight lies. In the first place it is worthy to be considered, that wheresoever in the Canons of Synods presently after S. Benedict's time, and for several ages after, the word (Regula) Rule, is found standing alone, it is always understood of S. Benedict's Rule. In the next place, omitting the Testimonies of very many Saints and learned persons, who being Benedictins may be esteemed partial, as S. Peter Damian, S. Bernard, etc. of such I will only produce S. Gregory, 
Greg. Dial. l. 2. cap. 36.  whose Character of this Rule is, That it is above all others excellent for the Discretion of it, and clearness in the expression. Moreover, the same glorious Pope in a Synod at Rome, 
Baron. A. D. 595.  confirmed it; the tenor of which Con●●rmati●n extant in the Monastery of Su●lac is this, I Gregory, Prelate of the Holy Roman Church have written the Life of Blessed S. Benedict, I have also read the Rule which the Saint wrote with his own hand: I commended and confirmed it in a Holy Synod. I commanded likewise through several parts of Italy, and wheresoever the I a●in tongue is spoken, that whosoever shall come to the grace of Conversion, should m●st diligently observe it, even to the end of the world. I have also confirmed twelve Monasteries founded by the same Saint. And moreover, the same holy Father sti●es S. Benedict, 
Greg. in l. 1. Reg. l. 4. c. 4.  a most excellent M●ster of the m●st strict life, and a learned Disciple of (God) the Supreme Verity.  
32. In the next place, several Synods of Bishops have highly commended the same Rule, and strictly enjoined the observation of it, as the Synod ●f Ra●isbon, 
Syn. Rat. Syn. Du. 2 Cap. 8.  of Duzy, etc. The expression of this latter Synod, I perceive will little please you, where it says, S. Benedict, blessed both by Grace and Name, being inspired by the H●ly Ghost, hath in his Rule delivered documents consonant to the Holy Scriptures, and to the Sermons of the Holy Fathers. To these I will only add one Clergyman more, 
Baron. ad An Do. 1089.  Bonizo Bishop of Sutrium, and a blessed Martyr, who styles S. Benedict, the Apostle of Monks, who shone like the morning Star.  
33. But perhaps now the Testimonies of Lay persons, if considerable for their wisdom and quality, that is, if Pers●ns of Honour and Authority, will find with you, Honoured Sir, more esteem. And in th● first place I must recall a passage taken notice of by you: For it was not indeed a great and wise King who made choice of S. B●nedict' s Rule by which to manage his Kingdom, but it was at least a great and wise Duke even C●smo de Medicis, Great Du●e of Tuscany, who being asked by a friend, why he had almost always S. Benedict's Rule in his hand, 
Tho. G●●l. in l. di●●● Religiosu.  answered, It was, because fr●m the prudent prescriptions ●f t●at holy Father, he collected Instructions very proper for the government of his people committed to his charge. The same Great Duke also instituted an Order of Knights under the same Rule. Besides this Great Duke, not only a Great King, but a greater Potentate, an Emperor will be ready to testify their Veneration of S. Benedict: 
Helg●ld● ap. 〈◊〉, ad A. D. 1029.  For Hugh Capet King of France inculcating to his Son the like Veneration, made no scruple to style S. Benedict, a Father and Guide to all men, an Intercessor with God for the common salvation of Christians, a haven of tranquillity, a sanctuary of security to men after death. 
C●andia. in vitae S. A●gi●.  And lastly, Ludovicus Pius, Emperor of Germany, and Son to Charles the Great, names S. Benedict, a blessed man of God, replenished with the Holy Ghost.  
34. Noble Sir, if these suffice not to preponderate the censure given by you, many more might be added, as namely, no fewer than above fifty wise and learned men, of all Nations almost of Christendom, who have thought their labours well spent in writing Commentaries on S. Benedict's Rule. I will for the affinity of the subject adjoin a Vindication of Mr. Cressy, who you say, Sir, if he had not been in love with his own mistakes, 
Page 29.202.  could not have said, that England's Christianity was established by the Disciples of S. Benedict: which supposed mistake you several times repeat.  
35. To this permit me I beseech you, Honoured Sir, to say with all due respect to you, that the mistake is apparently your own: for you understand me, as if I had said Christianity had not been planted in our Island before the coming thither of S. benedict's Disciples. Which I could not say, without forgetting that myself had, in no fewer than the first nine Books of my Church History, precisely related the beginning, and progress of the Conversion of the ancient Britain's. But that which I said, was, That England, or the Country and Nation of the English Saxons, who drove the Christian Britain's out of our part of the Island, was indeed converted by the Disciples of S. Benedict. And this truly I must stand to, and for a sufficient proof I will oppose to angry Mr. Broughton, alleged by you● the Authentic Testimonies of far more skilful Antiquaries, I dare say, even in your opinion, who in a Writing signed with their hands, and expressly in opposition to Mr. Broughton, 
Vid. Apo. Benedict. p. 202.  testify, That whereas he affirmed that the first Converters of the Saxons in England were not Benedictins, but Equitians: They having spent much time in searching the Antiquities of our Nations, do affirm, they could find only two sorts of Monks in the Ancient Saxon Churches: The first, such as followed the Egyptian form of Monachism before S. Austin's arrival: and the other Benedictins, Companions of S. Austin. And as for Equitians, no such name was extant in any ancient Record. Moreover, that whereas they could exactly discover the original, and entrance of all other Religious Order, and could name the very years, they could not do so of the Benedictins, which firmly argues, that S. Augustin and his Associates were Benedictins: And that this doubtless was the reason of the deep root that Order took in the Kingdom: which Order also flourished here in the same Age of S. Augustin' s arrival, as they are assured by invincible Testimonies. This Declaration was signed and given by these four knowing and uninteressed persons, Sir Rob●rt Cotton, Sir Henry Spelman, Mr. john Selden, and Mr. William Camden.  
36. And thus I w●ll tak● my last farewell, and leave of S. Benedict, wi●h a firm resolution (le● Dr. Stillingfleet say what he please of him, or any other Catholic Saint) never to defen● him more in a Treatise of Controversy, unless the said D●ctor will undertake to demonstrate, That it is a sufficient cause for any one to desert the Communion of the Catholic Church because S. Benedict, S. Teresa, etc. are venerated in it. And the like leave I take of Sancta Sophia, and the Prayer of Contemplation, except upon the same terms. My desire is, he should know, that we are very well content with our fanatics, and Fanaticism. And I hope he will not be angry with me for this short Prayer, I beseech Almighty God that it may be his holy will, and pleasure, that England may change her fanatics into such as ●urs. Amen.  
37. One Prayer more I will add, That it would please God to give to the Doctor, and all the Doctor's friends, a holy ambition to aspire to the practice of Contemplative Prayer, though by him so much despised. It would, among other good effects, save him much labour in writing Controversies, and it would likewise exceedingly be●ter his stile, It is too much to be put to the trouble twice to make an Apology for praying to God in the perfectest manner that any one on earth ever prayed. Yet not wholly to neglect that passage wherein you thought good to second the Doctor in his Objection against Mr. Cressy his Sancta Sophia. I refer you, and most humbly beseech you to allow one hour or two in perusing a little Treatise of an unknown Author, named, The Roman Churches Devotion Vindicated, whose answer I believe will satisfy your objection against that Book, therefore so contemned by him, because collected by Mr. Cressy out of the writings of a Holy person, who by most happy experience felt what he wrote, and which the Doctor in great humility, says, he does not understand: which is no wonder to any one who defers any thing to the judgement of the greatest Doctors of God's Church, S. Augustin, and S. Gregory, to whom we may add S. Bernard, who all affirm constantly, that the secret operations of God in a soul purified from all inordinate affections cannot be understood without experience, nor easily expressed when understood by such as God has blessed with experience of them. I might add to the same purpose the testimony of a Doctor whose authority I am sure Dr. Stillinfleet dares not except against, I mean the Great Doctor of the Gentiles, 
1. Cor. 2.14.  who expressly affirms, that the sensual man neither does, nor can possibly understand them, because they are spiritually discerned, and therefore no wonder if th●y be esteemed foolishness by him, who has never experienced them.  
38. And now truly, Honoured Sir, I beseeth you to let the Doctor, without envy, enjoy his peculiar endowment, and Privilege of (as some think a graceful Art of deriding Saints, and Saintly exercises. It appears by all the serious passages of your Book that God has given you a far nobler masculine way of Eloquence: Whereas the truth is, in this new-fashioned sacred Burlesque you have as yet received do considerable Talon. And besides this, the Doctor may perhaps be displeased with you, and tell you that he has no need of your assistance, and that you wrong him in attempting to share in the glory due to him alone, and which will make him shine to posterity.  
39 Thus far I have given you, Sir, an account of the first ground upon which I judged it no offence to Christian Charity, not to flatter Dr. Stillingfleet in censuring his Book. His unusual, confident, and insulting manner of accusing, and rendering all Catholics guilty of the most heinous crime that Christians are capable of committing, which is most horrible Idolatry, and which renders them indeed no Christians: and after he had thus declared us fit objects of public detestation, to expose us to public scorn also, as Members of a Church guided by false lights, and Fanatical Enthusiasms: This is a way of disputing against the Catholic 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 Puritan. 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 base sort of their follower's a Contempt of the Conforming Clergy, and rendered your solemn Church-Service, your Organs, Music, your Copes, Surplices, Canonical Habits, etc. a spectacle of derision, and sport to them; this sport was quickly turned into sad earnest. It was scarce sa●e for a Clergyman, 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 Governors 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 exposed to the public 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 received, 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 assuaged. But of late a furious Tempest, we know not from what Coast, began to threaten an unavoidable Shipwreck to us, and this just at a time when we thought we had reason to believe ourselves secure in the haven. This now, i● seems, was the season long expected, and almost despaired of by Dr. Stillingfleet, wherein he might empty his Quiver, full of fiery darts against his peaceable fellow Subjects. And therefore not to lose the opportunity, it has generally been observed, that the Books written by him against Roman Catholics Printed, and reprinted, were still reserved till a new Session was to begin: l●●t otherwise, in the time of a Prorogation, they might have had small effect.  
42. Not Catholics 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 increased, because they interpreted his violence against Catholics to have been an effect of great disrespect, and ingratitude to his Majesty, against whose Indulgence to his faithful Subjects the D●ctor seemed tacitly to nourish discontent in the Kingdom, and this after himself, and his friends not long before had received an incomparable benefit by the like gracious Indulgence.  
43. Now, Honoured Sir, in such circumstances as these, it being necessary some Answer should be published to his Book, and Mr. Cressy being personally glanced at in an uncivil manner, and for his sake the most excellent instructions for Holiness of life, and Purity of Prayer that were ever published in the English Tongue, disgracefully traduced, was it so great a crime in me to tell the world (which truly I still believe to be a Truth) that scarce any Book has been written against the Catholic Church, wherein there was less force for disproving of any of her established Doctrines, or more force for the procuring the ruin of those innocent persons among us who profess those Doctrines? If a sense of the deplorable condition which I easily foresaw ready to befall the generality of Roman Catholics, 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, merely out of regard to the Doctor's person, and vain reputation, 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 myself to the utmost danger of the Law, as Traitors, 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 Doctor's honour, as you suppose, violated by me, beyond what, I believe, himself expected or desired, since I am confident, whatsoever wrong he may think I have done him, it never entered 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 better manner exercise Christian Charity to him● then by endeavouring to discover to him plainly, and without a complimental Civility, his Transgression against Charity: which transgression notwithstanding, if I should judge to amount to so high a degree, as to believe that he either did design, or now takes pleasure in the present ruin of Catholics, I should myself 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 justify myself as to pretend that my Book ought to be exempt altogether from a just reprehension, 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 myself: 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 th● grounds on which former English Protestant proceeded, I represented Dr. Stillingfleet a having a design of undermining the Authority of the English Prelacy, and as continuing a secret correspondence with the Sects, declared enemies to the Hierarchy, among whom he had had his Education, and against whom therefore since his relinquishing them he had never employed his Pen: These and other the like reflections on him to his disadvantage, I do sincerely, as a good Conscience obliges me, revoke, since they are built only on suspicions, not sufficient to warrant me to be a judge of his Intentions. And this satisfaction I hope will deserve to be esteemed cordial, and becoming a Christian, because it is thus publicly 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 Poets ● 
Terent.  Omnes quibus res sunt minùs secundae magis sunt, nescio quo mod● suspiciosi, Ad Contumeliam om●i● accipiunt magis, Propter suam impotentiam, se semper credunt negligi.   

¶. 4. A Religious Profession pretended to be inconsistent with my Fidelity to His Majesty.  
46. AFter you had so generously laid an eternal Obligation on Dr. Stillingfleet, by so public a condemnation of me for my incivilities towards him; you proceed to a charge against me of a far higher nature, 
Page 84.85.  accusing (I should say, arraigning) me, for having renounced my Subjection to the King by being a Benedictin, and consequently choosing other Superiors to myself, with Obedience to wh●m my Obedience to the King, you say, is inconsistent; so that I am so obnoxious to the Laws, that I cannot securely live one day, or set my foot in England, etc.  
47. Sir, if by my professing myself a Benedictin, and moreover, that I am obliged by Vow to obey my Superiors, all which I cannot deny, your inference be concluding, that I am a Traitor 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 mere 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 Traitor, as a Priest. Besides this, the French Benedictins, of whose Fidelity to their King you have a good opinion, m●ke the same Profession of Obedience to their Superiors, without the least jealousy conceived by that State. But however the matter stands as to the Declaration of Law, I ●e●e protest in the presence of God, that if I had any suspicion that my Vow of Obedience to Regular Superiors did in any degree prejudice my Obligation of Fidelity to the King, either by Nature, or Religion; n●y, if I were not certain of the contrary, the next Line here to be added, should be a renunciation of the Title of a Benedictin, and a revocation 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 Catholic 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 Catholic Doctrines.  
49. Nay yet farther, Sir, (since I am fallen almost unawares into the humour of protesting, though no Protestant) I will be yet more bold to protest sincerely, That if I were not entirely satisfied, yea assured, that no● the least Obligation of acknowledging any Temporal Authority in the Pope over this Kingdom was imposed on English Catholic Priests, Secular or Regular, by virtue of their receiving Ordination in, and from the Church of Rome: and likewise, that the spiritual Jurisdiction exercised by them in virtue of such Ordination, did in no measure prejudice or abridge the Civil Authority justly inherent in Monarches, of what Religion soever: I should esteem them very unfit, and dangerous Directors of the Souls of His Majesty's 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 Catholic Kingdoms and States, where the Supreme Magistrates are jealous enough of their Temporal Rights such Ordinations are not only permitted, but allowed, and enjoined. And Secondly, That all the same Acts of Spiritual jurisdiction exercised by Catholic Priests, are also exercised by Protestant Ministers over His Majesty's Subjects: For these also by virtue of their Ordination do lawfully, and validly (as they absolutely persuade themselves) administer Sacraments, absolve Penitent Sinners, and I direct Souls in the way to Heaven, etc. 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 Superior the Archbishop.  
51. Truly, Sir, the innocence of Catholic Priests, in this matter, is to me so evident, that I believe not any of them but durst commit themselves to the judgement 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 jurisdictions?  
2. Since it is certain that such Faculties have been conferred on th●m neither by the King nor Bishop, but, on the contrary, are absolutely forbidden by all our Laws, both Ecclesiastical, and Temporal, Whether he esteems the said Ministers to deserve therefore the name and punishment of Traitors?  
3. With what confidence they can take the Oath of the King's 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 Catholic Priests and Dissenting Ministers is so great, that the former deserve only the name of Traitors?  
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 Catholics alone the Laws of the Kingdom, which allow these Acts of Spiritual jurisdiction in Protestant Ministers, and scarce punish them in Presbyterians, but make them Tre●s●n only in Catholic Priests. To this terrible Objection, what Answer can be given but either a silent patience, or the same which the Apostles gave when convened before the Sanedrim? 
Act. 4. 1●  And truly, Honoured Sir, if I were so happy as to see such a person as yourself sitting in a high Place of judicature, and were also a Priest, arraigned before you for receiving, and exercising such a jurisdiction, I should not be much apprehensive of a black Sentence from a judge in his own disposition compassionate, and who by many years' experience has seen how far the Catholic Clergies jurisdiction reaches, and how little jealousy it gives to other great Kings exceedingly tender of their Royal Authority. And in case I were condemned, I should say within myself, The judge, 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 Mechanics, 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, etc. Roman Emperors, against the Apostles, and their Successors, S. Ignatius, S. Policarp, S. Cyprian, etc. For all these, and hundreds more such, assumed, and exercised a far greater Spiritual jurisdiction, in their judgement, doubtless, without any wrong to Princes: For they administered Sacraments, congregated Churches, preached, and converted, yea empowered others to preach, and convert thousands to a Religion expressly contrary to, and by many Sanguinary Laws condemned in all the Countries where they traveled: yet ●e esteems them glorious Martyrs, and me an infamous Traitor. Deo gratias.   

¶. 5. Reviling Reproaches of the Church, and Clergy of England, objected against me.  
53. ANother heavy Charge against me, often repeated with great Indignation by you, Noble Sir, is, as you term it, 
Page. 85.  My defying the Laws of the Kingdom, traducing the Government, treating the Bishops● and the Reverend Clergy, and the Christian Religion that is established there by Law, and all the Professors of it, with those scoffs, and derision and contempt, as if they we●e Turks and Pagans, etc. Further, by pretending to pr●ve, that the very nature and essence of the English Church itself and its Religion is pure putrid Fanaticism. 
Pag. 1●  In a word, I am accused of a constant reviling and malice towards the Church in which I received my Baptism. 
Pag. 21●  Now the guilt of this crime you extend to all the Books published by me. The least faulty, in your opinion, was my first, styled, Exomologesis; but that also in a second Edition, was enlarged, you say, 
Page 77●  with additions especially 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 myself 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 determinate 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 Catholic Controvertists, expressed their satisfaction in my moderation. I will only name two very knowing, and in a singular manner intimate Friends● the first is, Doctor Earls, lately Lord Bishop of Salisbury, all the tender effects of whose friendship's 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 A●e.  
56. The second, whom I may securely name, b●cause he is also dead, (for out of due respect to some worthy Prelates alive I must ●●me them only in my Prayers) is Doctor Hammond: To whom I being at Paris, caused my Exomologesis, as soon as printed, to be sent, and presented. He in a short kind Letter gave me thanks, and without the least exception against the stile, gave this judgement of it, That an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that was his expression) did privily run through the whole contexture of the Book. He did not further interpret wherein that fallacy conf●ted: But added, We are Friends, and I do not purpose to be your Antagonist. Alas, how happy had we been, if Catholic Religion, since it must be opposed, had been combated only by such Antagonists as he was? Ind●ed it would cause not only wonder, but indignation in any ingenuous man, to see such a person as Doctor Hammond treated with scorn, contempt, and virulence.  
57 One clause more there was in Doctor Hammond's Letter, which I judge expedient to add, partly in gratitude to his memory, and also upon occasion of your telling the world, that it was not devotion, but necessity, and a want of subsistence which drove me first 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 almsgiving that lived in England since the Change of Religion. Yet rendering 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 myself 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 solicited her, or any other, for such Liberality: True it is, that merely of her own accord she was pleased at my leaving Paris, to assign me an hundred Crowns, to furnish me in my journey towards a Monastery. But this by the way.  
58. Whereas, 
Page 77.  Sir, you affirm, that in the second Edition of my Exomologesis there are many Additions, especially of reproaches against the Church of England, etc. And moreover, that to a person expostulating with me, Why I left out the Protestation of Obedience, and a Discourse touching Purgatory; I should answer wi●h passionate Protestations, that I never knew of the one or the other till I saw the second Impression: That my Superiors were offended with the first, etc.  
59 Sir, unless you do believe, or would have the world believe, that I have made sh●p wrack of all common honesty and veracity, you will have some regard to the account I shall now give, with relation to this Accusation. In the year 1652. I received at Douai a Letter from a Friend in England, signifying, that the Impression of that Book being spent, he was willing, if I thought good, to reprint it at his own cost. This Offer I was not unwilling to accept, and thereupon prepared and sent him about a Sheet full of Additions and Alterations. But I protest, as in the presence of God, that I cannot remember that one line of reproach against the Church of England was added by me: which if I had done in such a time when savage Beasts had left that Church desolate, would have been an act of most barbarous inhumanity, for which I should never have forgiven myself: If therefore any such Additions be to be found, I do with a clear Conscience disclaim them. But truly, Sir, I think there are none such; for I have employed Friends to examine, and compare the two Impressions, and they could not show me any. True it is, they have found several passages wherein my stile has been much sharpened, but those passages only regard Presbyterians, and other Sects, which insulted on a Church which they thought they had destroyed, and the Revenues of which they had sacrilegiously divided among themselves. If this was a fault, at least it was not committed against the Church of England.  
60. In the next place, as touching two Omissions very considerable objected against me, and an Expostulation of a Protestant Friend about them; and also about my pretended Addition of virulent Express●●ns against the Clergy of England: I remember such an Expostulation, and never having had the patience to read twice over mine own Writings, much less to compare the Editions, I might believe that he had certain grounds to object both these matters to me, and therefore in my answer to him I might protest against having any hand in such alterations: But that I imputed them to my Superiors Commands, or that they had ordered the Impression of the Book without communicating it to me: this I do utterly protest against, and I take God to witness that my Superiors never required any Alterations to be made, nor interested themselves in the Impression, but left the whole business to myself alone.  
61. The two Omissions are objected by you in these terms: In the second Impression the Protestation of Duty and Obedience, which was in the first, was totally left out, it being not thought a fit Obligation for the Catholics to enter into. Truly, Honoured Sir, this is a terrible Inference, even in case there had been such an Omission. And yet it would have pleased me if it had proceeded only from such a Pen as is that of the Author of the Seasonable Discourse: who, as I am now informed, seeking poison wheresoever he can hope to find it, has transcribed this passage into a later Book, called, The Difference between the Church and Court of Rome; and moreover, as became him, has made an Addition of one falsity more, saying, that Mr. Cressy having in the first Edition of his Exomologesis made a Protestation of his Duty and Obedience to the Church's Authority, corrected it in the second. Who can hinder such Pens from sprinkling their Ven●m where they please? But the comfort is, no man sure will take him for A Person of Honour. You add, the Discourse made of Purgatory was likewise left out, because I had mistaken the Tenent of my new Church in that particular. Truly, Sir, I was extremely surprised at the reading this passage: and never having read or compared the two Impressions, I did not doubt of mine own guilt, yet not of mine own, but of him who had taken the care of the Press, for I was assured I had never ordained such Omissions. But as soon as I had recourse to the Books, my surprise, but on a quite different ground, was renewed, and a great joy I had also in perceiving that your severe Accusations of me were not grounded on any discoveries made by yourself, (for it is manifest that you never yet read my last Edition) but upon a false, malicious Information given to you by some one, who was desirous to incense you against me, and knew there was no way thereto more effectual than by painting me as a virulent enemy of the English Protestant Clergy and pronouncer also o● my Fidelity to H●● 〈◊〉. I confess I wondered if any person of your condition should have had the patience to read, and, with attention, compare any thing written by so worthless a P●n 〈◊〉 mine. But since it is not yourself that I must now contradict, but a malicious Informer, who has wronged both yourself and me, give me leave to say to that Informer, that there is not a word of truth in what he lays to my charge, for neither the Profession of Duty and Obedience, nor the Discourse of Purgatory have been omitted in the second Impression, no, nor one line, word or syllable changed by me in either, as your own eyes may inform you in the Page's 44● and 442. of the second Impression, and 76● and 612. of the first. Only whereas there was a tedious insinuating Preface before the Profession of Duty, intended, by way of Supplication to have been presented to the Parliament, he who took care of the Impression thought ●it to leave it out, and indeed that he had reason not to swell the Book with such unconcerning stuff, yourself, if you read it, will easily be of the same mind. There being therefore no omission of the Professiion of Obedience, a reason cannot be given of that which is not. Yet a reason has been given (not by yourself certainly, but) by your false Informer, and a reason of a very dangerous consequence, not to myself only, but my Superiors also, as if we repented, and revoked a Testimony of our Fidelity as not a fit Obligation for Catholics to enter into. But now, Honoured Sir, after all, I will take the boldness freely to tell you, that I am heartily sorry, that that Form of Profession of Duty had not been quite left out, 
Vid. Sect. 111.  and I believe I shall, before I conclude this Apology, give you a sufficient reason for it, but quite different from that mentioned by you.  
62. Yet I do not pretend so wholly to justify myself, as not to acknowledge that there may have unwarily flowed from my Pen some few Phrases and Expressions distasteful to the English Clergy, even to such as in an especial manner honoured me with their friendship. Among which there are two particular passages which have given great offence to a worthy Prelate, whose savour and kindness I had from my younger years enjoyed in Oxford. That which he esteemed both most false and injurious, was my saying, That the Presbyterians had constrained the whole Kingdom to forswear the Religion in which they had been bred. But truly, under favour, I do not understand wherein this Expression was either false, or injurious to Loyal Protestants. For certain it is, that at the time to which that Speech had relation, the King's Enemies were de facto, Masters of the Kingdom, and that all the Authority and Power both at Westminster and in the Field were employed, most unjustly, to constrain all men to swear to the Scottish Covenant: In which they so far prevailed, that the whole face of the Kingdom, both as to Doctrine and Discipline, was entirely changed, and become Presbyterian. And this was all that I did, or could mean by that expression, the truth whereof was too too manifest. To whom therefore any injury was done by me in that passage, I cannot yet imagine. For though it was too true that the whole Kingdom, as to the public profession and practice, had forsworn the former established Religion, yet it does not hence follow, (neither had I the least thought of inferring such a consequence) that all, yea, or that any considerable number of English Protestants had subscribed and sworn to the Covenant, (no more than that Roman Catholics had done so:) On the contrary, I knew that both the English Clergy and Protestant Gentry had generally suffered the loss of their Churches and Estates for refusing to take the Covenant, and to acknowledge the Usurper's Authority ● Neither had I the least thought that ●he foresaid public Change introduced by Violence and Tyranny had diminished the Right which the Protestant Religion had to be justly esteemed the Religion of the Kingdom, no more than th● Usurpers invading the Regal Throne, could any way prejudice His Majesty's Title thereto.  
63. But a second passage there is offensive to the said Venerable Prelate, which I do acknowledge more difficult to be de●en●ed or excused. It is my saying, That several of the wisest and learnedst of the Clergy had been content to buy their security with a v●luntary degrading of themselves from their Offices and Titles. Now in some degree to qualify a resentment which the English Clergy may not unreasonably conceive from this passage, that which I have to represent is, That when I wrote the Book I was in a Foreign Country, so that whatsoever I could write touching our own Affairs, I must have received from Information by Letters, or Friends: And by such Information I wrote this particular passage. 'Tis true, before I left this Kingdom, the unworthy miscarriage of that ungrateful, perfidious Prelate, D. Williams, Archbishop of York, was publicly known and abominated. And too credulous I was of some few Examples of something alike, though far less heinous a nature, which were written or brought out of England to the place where I then resided, which I afterwards found to have been groundless, but (till now) too late for me thus publicly to disavow.  
64. Before I quit this trouble some Book, (my Exomologesis) I conceive myself obliged to do right to a learned Doctor of the Church of England, (Dr. Tillotson) who in a Book written against another Catholic Adversary, takes occasion, quasi aliud agens, to produce a passage in my Exomologesis, changed in the second Impression, and, as he affirms, changed with great disingenuity. A Copy of his Book I have not at present, and therefore I cannot cite his words: but to my best remembrance they regarded a saying of mine in the 40. Chapter of my Exomologesis, of the first Impression, wherein I had called the word (Infallible,) a word to me unfortunate, and I had also said that Mr. Chillingworth combated with that word with too much success. Whereas in the second Impression that same passage (which by a new division of the parts of the Book f●ll to be in the 20. Chapter of the second Section) was so changed, as to impute the said success and unfortunateness, not with regard to Catholics, but himself only and has followers, who to their great harm took advantage unnecessarily of the utmost importance of the said word, beyond what his Adversary would have required. And as for Catholic Controvertists ● I endeavoured to excuse their employing that word to signify thereby alone the unappealable Authority of the Catholic Church. I cannot with any confidence affirm, that I have given an exact account of the particular proofs alleged by Doctor Tillotson ● to justify his imputing to me a very mis-becoming disingeruity in the alteration mad●. Nei●her is it needful, the fault being manifest. But I am willing that my Pen should here publicly acknowledge the justice of that imputation; and I will not give cause a second time to have the same disingenuity laid to my charge: for I will very simply and ingenuously relate the occasion and motive of the said disingenuous change; which was this: A certain ancient Venerable Religious Father, who for School-Learning and skill in the Canon-Law was the most eminent p●rson in all these Provinces, knowing my intention to reprint my Exomologesis, and being's I conceive, not well pleased that a dis-reputation should be cast on that sort of Learning in which he excelled, earnestly suggested to me a qualification of the said passage in my Book, and withal assured me, that the Censure I had given of an expression or Term for so many age's in general use among Catholic Controvertists, and Schoolmen, would every where giv● great offence: And therefore, though he would by no means counsel me to prejudice Truth, yet that it was not always necessary to discover every thing that is true. Therefore his advice was, that in the new Impression I should retrench so much in that Chapter, as reflected with disadvantage on those Catholic Writers who made use of the word, Infallibility. Thus he advised me, and thus out Reverence to the person I comply●d with his desire: For which I cannot (as I said before) blame Dr. Tillotson, for charging me with disingenuity.  
65. The next Book, which I justly pretend to be guiltless of the crime of revi●ing the Church of England, is a short Treatise, named an Appendix, in which are cleared c●rtain misconstructions of my Exomologists ● published by I. P. Author of the Preface b●fore my Lord Falkland●s Discourse of Infallibility: which is annexed at the end of the second Impression of my Exomologesis. The said Author I. P. I never had the happiness to know, but I wish, if Catholic Religion must be opposed, it may always find such ●d●ersaries, that is, persons endowed with very considerable parts of learning, and acuteness, enabling them, with as much advantage as their cause will afford, to maintain it, and in maintaining it, not to wander into unnecessary excursions, and to use a stile, though not void of sharpness, yet such a sharpness as will not be ungrateful, even to their opponents, much less expose them, and all their party, to utmost danger. Now in my Answer to this unknown Author, I think I have not, I am sure I intended not to give just offence to him, or any other English Protestant.  
66. Yet this is the only Treatise against which a most Noble Friend, besides a general reprehension, instanced in a special passage which he thought fit to be sharply censured: and this passage was my naming it, The late Church of England. Now, surely, Sir, none who know me can judge me so utterly void of Humanity or Reason, as to think that I meant this expression in a sense of insulting or of contentment, in seeing a Church, of which all the Friends I then had were members, (as I then verily thought) destroyed by cruel Sectaries, the little finger of whose Governors would be heavier to poor Catholics, than the loins of the former State.  
67. I must therefore acknowledge that at the time of writing that short Treatise, I did (and who almost did not?) despair of ever seeing a restauration of the Church of England, to its former splendour, though many were not out of all hope, considering an impossibility of a constant union among those Sects, that his Majesty might happily return. I well remember that in France, attending a certain Noble Person of very high Condition, and special trust near his Majesty, I once, in discoursing asked him this Question, Whether he th●ught not, that it was in his power to have hindered the restoring of the English Hierarchy? to which, after considering a while, he answered, He thought it was ● Whereto I replied, Alas, my Lord, how dare you adventure your soul for all eternity, in a Church which yourself could have destroyed? Thereupon he entered into a Discourse touching the nature of a Church, of which he concluded I had a wrong Notion.  
68 But as for his first Answer, I believe there was scarce any one who then doubted but that a small power would be of force enough to hinder the reviving of the Church of England: yea, most men thought that even his Majesty with all his interest, and endeavours, could not have been able to have effected it, considering that all Sects, though in other regards disunited, yet unanimously conspired to the destruction of Episcopacy. Therefore it argued more than heroical magnanimity, and zeal also in his Majesty's attempting, and executing such a design, from which such an incredible number of then not quite-unarmed Opponents could not deter him, though also thereby he obstructed the flowing into his Exchequer whole Rivers of rich spoils belonging to the Clergy. And truly, in both these regards it ought to be acknowledged by all English Protestants, that the said Noble Person, being then the most inward Counsellor to his Majesty, showed himself of proof both against fear● and avarice; since no doubt, a considerable advantage might have fallen to his share likewise in those spoils. These things therefore considered, I humbly conceive, that the forementioned phrase (The late Church of England) spoken at such a time, did not merit an extraordinary Censure: considering also, that as a particular Church, and of such a peculiar fabric, it cannot appropriate to itself an Indefectibility, or challenge share in the Promise of Christ, that the gates of Hell shall n●t prevail against it.  
69. The next Book was the Answer to Dr. Pierce his Sermon. In which I never heard any thing challenged as disrespectful to the English Clergy, excepting one line, for which my worthy Friend Dr. Earls, than Dean of Westminster, gave me a friendly chiding, though to say the truth, it was in his Wife's quarrel, who was much offended with it, and I confess, with some reason. And besides this, there was one passage in it, at which I my self have been much displeased: which is the very first leaf in the Book: To which also doubtless I had regard when in conversing with the Protestant Expostulator beforementioned, I complained of injuries done me, being absent in the printng of my Books. For having left the said Answer with a friend in London, who undertook the care of the Impression, certain Friends of his thinking I had begun the Answer too abruptly, they willing to be in ali●no libro ingeniosi, framed an entrance into the Book, full of taunting, and contempt against the Author of the Sermon. And having sent me enclosed in a Letter the first sheet, I was moved with such indignation and shame at the reading of it, that I protested, unless that entrance were taken away, I would in a printed paper publicly disavow the work. For, besides my natural abhorring of uncivil language, especially in Controversies about Religion, I judged that a Writer did himself wrong, who first having contemned, and undervalved a Book, yet thought it necessary to be seriously answered. Upon my resentment of this injury done me, the Authors of that Preface abolished the first leaf, but wanting matter to fill up the void space, they qualified much the former uncivil language, leaving it as it now appears. I took the greater care not to give too much offence no the learned Preacher, because I had been informed by some of his inward Friends, that it was with great unwillingness, and out of necessary obedience to one who had right to command him, that, in a time when a persecution was renewed against Catholics, he took such a subject for his Sermon at Court. And indeed his unwillingness to pursue such a quarrel, gives testimony hereto, though it is well known, that he is not inferior to Dr. Stillingfleet, either in learning, language, or any abilities to manage a Controversy to the best advantage. And I assure you● Sir, it is a great comfort, and satisfaction to poor Catholics, that since they must be persecuted, their Persecutors have not been any English Protestants of the ancient stamp but a new adopted race, who it seems cannot forget that Catholics have declared themselves Enemies to the Masters, under whom our new Convertists have been bred.  
70. One Book yet remains, and but one, which I am concerned at least to excuse, i● not to justify to be free from this crime of reproaching, or reviling the English Church. (For I suppose my S●ncta Sophia, and likewise my Reflections on the two Oaths, are out of all suspicion at least of this fault.) That Book is a short Answer to a short Pamphlet, published by Mr. Edward Bagshaw, a too well known troublesome Sectary, in which he undertook to give a deaths-blow to the Infallibility of the Catholic Church. But the weapons used by him were so blunt, and the arm which wielded them so weak, that the stroke was not at all felt. The only Motive therefore inducing me to publish an Answer to so unskilful a Controvertist, was to discover his ignorant mistaking of the Point controverted, and especially his malice against Catholics, which therefore deserved to be apprehended by us, because to the disgrace of the Church of England, he writes in a sti●e as if he would make the world believe that he had a Commission from the Protestant Clergy, to be their common Advocate, and in their names to vent his own impotent malice: for throughout the whole Book he shows 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 Controversy in several Points being debated against the Doctrines of the Church of England, I could not, without showing myself a Prevaricatour, abstain from imputing Errors to Protestants, and showing the ●ll consequences of such errors, but it was never my intention to give any scope to unseemly passions, against persons, from none of whom I had received any injuries, but on the contrary, from many of the most considerable among them, not a few signal obligations. If now and then an unwary phrase has dropped 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 publicly revoke them. And for the future I dare challenge even Dr. Stillingfleet himself to try his skill upon me, whether by any contempt either of my Person, or Writings, he can force me to answer in a language which shall need such another Apology. Some worthy friends ●old me, that there was at this time, a necessity I should endeavour to excuse myself from acknowledging the justice of all your severe sentences against me, considering, that others also were wounded by them. But certainly one Apology against personal imputations will be sufficient; and God willing, I shall spend my declining days more to the profit of my soul, by silence, and patiently suffering injuries, though silence should be interpreted a confusion of guilt● then by composing, with great loss of precious time, and publishing Books, regarding the qualities of persons, which Books are scarce ever half so long-lived as a yearly Almanac, 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 justify myself would be taken for an affront. Yet, Sir, truth is bold, and I dare pretend not only to justify 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 persuasion 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 Catholic, and Apostolic Church, of the belief of which our Godfathers, and Godmothers made a public Profession for us.  
74. This persuasion 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, aught 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 fabric 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 herself 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: 
Pr●ncip. 13.  The words are these: Such a particular way of Revelation being made choice of by God (for the means of making known his w●ll in order to the happiness of mankind) as writing, we may justly say, that it is repugnant to the nature of the Design, and the Wisdom, and Goodness of God, to give infallible assurance to pers●ns in writing his will for the benefit of mankind, if those Writings may not be understood by all persons who sincerely endeavour to know the meaning of them in all such things, as are necessary for their salvation. And consequently. 
Princip. 15.  There can be no necessity supposed of any infallible Society of men, either to attest● or explain those Writings among Christians.  
76. Is such a Church as this, Honoured Sir, securely grounded? Can you think it a crime in an● rational man to call this Church fanatical? But why do I talk of a Church? In all the Doctor's Principles there is no mention of any Church at all, as a Teacher or Interpreters not the least regard had to such needless persons as Teachers, or Governors, 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 easy in the Doctor's opinion, that even the blindest man cannot miss it, so he will consult that Book. But I must recall 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 inferior 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 jews, 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 sense 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 judgement, 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 ground.  
77. Now whether that Church of England, wherein we were Christened, and when we were Christened, relied upon such a Foundation as this, may quickly be discovered by reading only her Twentieth Article, which begins thus, 
Art. 20,  The Church (of England surely) hath power to decree Rites, or Ceremonies, and Authority in Controversies of Faith. By the Church here she must needs mean the Governors, or Pastors, 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, than 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, 
Constit. 2, 3, etc.  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 Schismatics: all these are denounced Excommunicated ipso facto: from which Excommunication they cannot be absolved and restored, till after they have repent, and publicly revoked such their wicked Errors: that is, they must acknowledge themselves to have been in an Error, a wicked Error, of which they must repent, and publicly revoke it.  
78. This Authority therefore challenged by the Church of England Established by Law ● is manifestly an Authority over the Souls, the Judgement, and Belief of her Subjects: which Authority Dr. Stillingfleet's Church of England does expressly renounce. Therefore his is a mere 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 Catholics and Protestants to an exercise of wit and fancy, about Adjectives and Participles ending in bilis and does, and ease them of the same tedious labour of rea●ing and citing Fathers and Councils, which former learned Controvertists, Bishops and Doctors, thought necessary to undergo.  
79. Now the reason why the Church of England assumes an Authority obliging her Subjects to a submission of judgement, 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 herself to be a new-erected Church but as remaining still a Member of the Catholic Church, governed by Pastors endowed with Authority received thence, and continuing in a Lineal Succession from St. Peter: And, as supposed a true Member of the Catholic church, her Clergy National or Provincial, to have right, according to frequent practice 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 yourself, 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 Catholic Church, they have this kind or degree of Infallibility, that they cannot fall into Errors excluding Salvation: and thereupon they judge they may oblige their Subjects to a submission of judgement, and excommunicate Dissenters; since no danger can follow in case it should happen to be an error 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 Council.  
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 justify the Church of England against the Roman Catholic Church her imputing Heresy 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, etc. 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 sense 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 sense, 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 judgements to the Teachings of those respective Churches, or to their Synods of Gap● Dort● etc. Whereas Dr. Stillingfleet exempting all persons from an Obligation of yielding an internal Assent to any Decisions made by Superiors, dissolves the very nature of a Church, and deposes all Superiors.  
82. But in opposition to this, you say, Sir, 
Pag. 197 Ob.  That it is a proof that Dr. Stillingfleet ' s Principles are not destructive to the Authority of the Church of England, because the Presbyterians, Anabaptists, or Independents, those enemies of hers, who have been so vigilant and industrious, so many years, to make her totter, have not made use of the said Principles, nor so much as taken notice of them. Hereto I answer, 
Sol.  They have not made use of them against Dr. Stillingfleet's Church of England, because they are not Fools. For though they may seem to have a great advantage against him, by saying (besides their acknowledgement of the evidence of Scripture in necessaries) That it would be madness in them to leave God's Spirit, their own infallible Interpreter of Scripture, in other points also, for his fallible common Reason, which is not able to give assurance even in natural things, as whether the Earth move, or stand still, by which means they being now Spiritual Christians, would become [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] animal Men. And moreover, that they interpreting Scripture by the Spirit, may force men to submit their judgements to them: Whereas it would be ridiculous to submit to a Church which allows every one to judge of the sense of Scripture by their corrupt private reason. These sure are notable Advantages on a Spiritual Church's side. Yet on the other side they foresee, that, by such opposition, they shall sadly expose themselves to his deriding Rhetoric. 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 show when, and which way the Spirit left English Protestant's 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 opposing them, do ground their opposition on the same Spirit. Now it being impossible for any of them by the h●lp of their Spirit to answer a word of s●nce to his Reason, they will lamentably remain at his mercy: Therefore they will not meddle with him. And moreover, they foresee that the Church ●f England will not account herself touched in this Dispute: For she will renounce both private Reason and private Spirit, and tell them that they must receive the sense of Scripture from her. Therefore very wisely 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 persuasion, invincible Reasons to make this judgement 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 Catholic 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 ex●●usion of a Religious Profession, which was nev●r condemned by the Church of England. And the like I affirm with regard to all other passages in my Book, which have raised such indignation in you against me: Which indignation, I hop●, you will have the goodness to qualify, when you shall read this my Defence, to which I add also once more, that if there be any phrase in any Book written by me, whic● may probably be esteemed a reproachful reviling of the Church or Clergy of England, I do here revoke, and ask pardon for it.   

¶. 7. Concerning my Lord Falkland, and detraction from his memory imputed to me.  
84. I Will here in the next place, in regard of the affinity of the Subject, annex that special Head among your manifold Accusations against me, which concern th● Vindication of the Honour and Esteem of my Noble dear Lord Falkland, aspersed, say you, most ungratefully, and falsely by me with the Character of a Socinian. Truly, Sir, it was not without some contentment to me, to see any one interesting himself in clearing the Reputation of that Noble Person, the greatest Ornament to our N●tion that the last Age produced, and which certainly could never with justice be blasted by any English Pen or Tongue.  
85. I was, I confess, extremely astonished to find myself called to the Bar upon that account; and to see that the ground of my Indictment should be a double Narration in my Answer to Doctor Stilling●leet, ho● I presented D'aille his Book [du uray usage des Peres] to my Lord Falkland ● which he gave to Mr. ●hillingworth, and shortly after sent to me, being then in Ireland, a Letter of Thanks, especially in Mr. Chillingworth's behalf, because the said Book had saved him a tedious labour of reading most of the Greek and Latin Fathers to whose Doctrines he had engaged himself to conform his belief. And further, in pursuance of my Narration, I added, how Mr. Chillingw●rth (thanks to D'aille) being now become a Protestant, and having an intention to defend Dr. Potter against his Adversary F. Kn●tt, was induced, by occasion of a Socinian's Book which he had met withal, to proceed in the Controversy against Catholics, 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 sense of Scripture, he resolved to appeal to the Scripture alone, and this interpreted by each ones own Reason and Judgement, since in all necessary Points it is so plain, as he pretends, that none can mistake the sense of it, or be obliged to submit his Reason to any external Authority interpreting it; and Error in places difficult, will easily find pardon.  
86. This is the sense 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 Omnipotence to cause that which has been, not to have been. Only as to the determining the precise year, I dare not engage my credit upon an ill memory.  
87. Now, Sir, by what Logic do you from this Narration infer, that I aspersed my Lord Falkland with the Character of a Socinian, since he is not so much as ●●med in the second Narrative wh●r● the word Socinian is found? Truly I pro●●●● on my Conscience, I was so far from that, that I had not a thought of imputing Socinianism to Mr. Chillingworth himself: neither had I any just ground from what I there related.  
88 For Mr. Chillingworth having been disheartened by D'aile from appealing to the Holy Fathers of the Church, and being too ingenuous, or rather out of fear of God, not daring to pretend to Divine Il●uminations against his Conscience, and which he could not justify, gladly made use of the grounds which he found first in a Socinian's Book, who in stead of a private Divine Spirit, substituted common Reason, as the only proper judge of the sense of Scripture: And upon these grounds precisely has he proceeded through his whole Book. But, Sir, is this sufficient to make poor Mr. Chillingworth pass for a very Socinian? Do●s the making private Re●son ●udge of the true sense of Scripture, in●●r● that neither Christ, nor the Holy Gh●●t are God? that the pains of Hell are not eternal? tha● separated Souls have no being, or at lest no perception? etc. God ●orbid: for t●en how many innocent persons would be guilty of Blasphemies unawares to themselves? Than not only Mr. Chillingworth, but Dr. Stillingfleet, and besides them, God knows how many more in London, and in the Universities of England, would be Socinians.  
89. But as touching my Lord Falkland, I was so far from entertaining a suspicion, and much more from propagating that suspicion to others, that I believe there are in England scarce three persons besides myself, that are so enabled to give a Demonstration of the contrary, which was a solemn protestation made by himself to the greatest Prelate of England, of his aversion from those blasphemous ●lo●●sies which had been most unjustly, by I know not whom, laid to his charge. It could not possibly therefore be, that my having found credit with two or three p●rsons of the Church of England, 
Pag. ●●●  should have induced them to asperse his Lordship with so foul a stain. But upon whose credit soever they framed such a scandal, so nice a Lover of Veracity and Sincerity that most excellent Lord was, that his serious renouncing of such an imputation, aught to be esteemed by all Persons of Honour or Honesty a more than sufficient eviction of his innocence. And now, though I could not without much inward trouble read myself published a Calumniator of the Noblest Friend and Benefactor that ever I enjoyed, yet having an inward witness of mine own innocence, and an assurance also that no proofs could be made to appear, sufficient to justify such an imputation, I took no small pleasure in seeing your most generous Zeal in vindicating his Honour.  
90. I beseech you therefore, Honoured Sir, let me no longer remain in your thoughts as a Detractor of that N●ble Lord, who, I perceive, was in a particular manner dear to ●●ur self also, and whose Memory ought to b● precious to every one who has any est●em of Virtue, Heroical Fidelity to His Master and King, incomparable Learning, and all admirable Endowments. I assure you I was so far from the least intention to bl●● his Memory, that I should judge myself justly liable to be condemned as defective in the Duties of Friendship, and Respect to so Noble a Friend, if in case God had ever placed me in a condition capable of doing any considerable good to others, I had contented myself with expressing my affection to him by a few elegant Phrases, and windy Eulogies, having means and opportunity to raise his Family out of that narrow condition, in which that most Noble Lord, who had been no skilful Projector of profit to himself, had left it.  
91. But having been incapable of this, I yet thank God, that the poor and contemptible condition in which I am, do●s not hinder me from being in a capacity of showing my Gratitude in a way, I hope, for more advantageous to that admirable Person himself, than by ●●●ry Commendations. For though you, Sir, condemn, as uncharitable, that Position o● Catholics, That no Salvation is t● be had out of the Communion of the Catholic Church: Yet since all Catholics grant that this is not necessarily to be understood of an Actual, External Communion, but that many Christians of virtuous devout Lives, and having had a constant preparation of mind to prefer Truth, whensoever effectually discovered to them, before all Temporal Advantages, they dying in this disposition, though not externally joined to the Church, will be esteemed by our merciful Lord as true Members of his Mystical Body the Church. And since it is most certain, that all the Alms Prayers and Sacrifices offered to God by and in the Universal Church, are intended by her to be beneficial to all Souls departed, as far as they are capable, and according as God shall apply them. And lastly, since I am assured that my Lord Falkland l●●ding a virtuous Life, despised all wor●●ly things in comparison of necessary Divine Truth ● and i● being apparent by his Discourse of Infallibility, that he had framed a judgement touching the Catholic Church out of certain Catholic Writers, who represented it too disadvantageously to him, and not with such Qualifications as the Church herself has done: Upon these Considerations who can forbid me to desire, and even hope, that his Soul, though not by name recommended, may receive benefit and comfort, when at the Altar, and elsewhere, all Catholics join in praying thus, Omnium fidelium defunctorum animae per misericordiam Dei requies●ant in Pace, Amen?   

¶. 8. Concerning King H●nry the Eighth.  
92. ANother Crimes ● it seems, of no ordinary heinousness, was my styling King Henry the Eighth a Tyrant, 
Pag. 41, 240.  for with this I am charged once and again. You cannot, Sir, I am sure, believe, that I used that word in the same notion 〈…〉 do wh●n ●hey call Cr●mwel a Tyrant, which imports a Merciless Usurper. Truly I meant no more thereby than what generally Protestant Historiographers and others write of him, that he was an unjust and Merciless King. I am sure Sir Wal●er ●a●leigh in the Preface to his 〈…〉 Henry was Father of his own most Gracious an● Munificent Mistress, yet is bold to say, That if all the Pictures and Pa●terns of a Merciless Prince were 〈◊〉 in the World, they might all again be 〈…〉 the life out of that King's S●ory. 〈…〉 of my ●e●●ioning King Henry 〈…〉 epistle to the English Car 〈…〉, was his cru●l dealing 〈…〉, retired, devout Predec●●●●●● 〈…〉 whom he caused to be executed as Traitors, merely because they dur●t not, simply upon his will, without any previous instruction, debate, or consultation with his Clergy in a National Synod, renounce an Article of their Religion, for many Ages never questioned in England, or any other Catholic 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 perpetual foul stain on the memory of his second-first Wife, the now exalted virtuous Lady Anne Bulen, Mother of Queen Elizabeth.  
93. But as touching the so highly displeasing term, Tyrant, I do so much, and indeed ●o entirely defer to your Honourable judgement, that though I am unable to give a reason for it, yet I am now persuaded that I ought not to have named that word. For no doubt such persons of high condition, like yourself, are exactly skilful in what terms w● ought to speak to, and of, Great Princes I wish therefore I could b●●t it out, and if God afford th●●ife and opportunity to ●nd my Church History after the Conqrest (of which as yet the affairs of little more than two hundred and forty years are dispatched, and which will have its conclusion in the death of the same King) I will 〈◊〉 heed of that unseemly word (Tyrant:) and moreover, I will consult with knowing persons how after the most tender manner, I ought to relate the actions of some of our Kings, which I must not always conceal, and I cannot with a good conscience but condemn.   

¶. 9 Of Archbishop CRANMER.  

Page 79, 80.  9●. FOrasmuch as concerns Archbishop Cranmer, whose memory (you say) will ●e preserved, as of a most worthy Prelate and glorious Martyr, notwithstanding the foul imputations cast by Mr. Cr●ssy upon him [to wit, Treason.] For which Crime (you also affirm) that unhappy and ill advised Queen Mary rather desired to have hanged him, than to have him burnt for his Religion. But the Law would not extend to serve her turn that way; If it would, no man would have blamed her for having prosecuted him with the utmost rigour.  
95. Honoured Sir, the Crime of Treason, I confess is foul; but the imputation of so ●oul a crime is not foul, unless it be groundless or false. Now I humbly conceive, how false soever that imputation can be proved to be, you have no reason to suspect me to be the inventor of it, and therefore not answerable for it. And so much confidence I have in your justice, being a person of Honour, that you will absolve m● now that I shall produce Vouchers of that imputation, men of unquestioned credit, even with yourself. In the first place therefore Fox your voluminous Martyrologist expressly says, 
Fox, p. 1698.  This is certain, that the Archbishop was shortly after cast into the Tower, and within a while condemned of Treason. Again, He appeared before the Lords in the Star-Chamber, where b●ing accused of Treason, and seditious Papers, they sent him to the Tower. The same Fox moreover produces the Letters which Cranmer among others wrote to Queen Mary, 
P. 1282.  commanding her to acknowledge J●ne Grey to be lawful Queen, 
P. 1279.  and to desist from challenging the Crown. In the next place Hollinshead affirms, 
holinsh. an. 1553  that he was arraigned of Treason, not only for giving counsel to disherit Queen Mary, but likewise because he had sent Horse and Men to aid the Duke of Northumberland [then in manifest Rebellion] against Queen Mary. My third Voucher is Bishop G●dwin, 
Godw. in vit. Mar. Reg.  who writes thus, At first it was thought fit to proceed against Cranmer by Law, as guilty of Treason, because he had subscribed to the Decree touching the promoting Jane Grey to be Queen. Therefore 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 adjoin other witnesses to the same effect, as Stow, Speed, Martin, etc. Only indeed I must confess, his kind friendly Successor Parker tells us, 
Park. in vit. Mar. Reg.  in contradiction to his juries and judges, that he was evinced ●f Tre●son, in a form of justice, without Truth. But you may be pleased to be now one of his judges, and deter●ine, Whether a man convicted of dispersing seditious Papers, of pr●m●ti●g an usurping Queen, of commanding th● lawful h●ir of the Crown to desist from her Claim, and of sending Horse and Foot to the General ●f ● Rebellious Army, be not legally guilty of Tre●s●n, and consequently, whether the Law w●uld not have extended to serve Queen Ma●i●s turn to hang your m●st worthy Prelate and glorious Martyr for th●t Crime.  
95. And whereas you reprehend me for saying, that the final judgement both touching Ecclesiastical Government, and Doctrine was ●eferred by the same Archbishop to a King, of about nine years of a●e, s●nce I cannot but kn●w that in all K●ngd●me hereditary the King is n●t less King for being but 〈◊〉 years of age and that all sentences and judgements are as much referred to him then, as when he is at f●●● age. This 〈◊〉 clause I acknowledge: but that which I 〈◊〉 on as a most infamous act in Cranmer, w●s that he, an ancient Archbishop of Canterbury, in his old age should sh●w such a slavish, sordid disposition, as to expect ins●ruct●●●s, and a directions in his belief from a S●●ular Authority. even a Child, and again, that having all his life mad● Profession of Catholic Religion, he should in the end b● 〈◊〉 r●●diness ●o submit himself, an● his Church to a Sacrilegious Protector, whilst, against the express will of K. Hen. who had entrusted him, with others, in the care of his Son's Education, he shamefully abusing the lovely innocent Prince, did in his Name, and a● by his Authority utterly abolish the Religion of the Kingdom, professed by all his Ancestors, and entirely change the ●●ame of the Church, both in Doctrine, and Discipline. Whether by the Laws of the Kingdoms ● the Protector had just power, during the nonage of a King, to act in such a manner the part of [an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a Destroyer, I am n●t able to de●●rmine. You, honoured Sir, I believe can easily do it: but withal, you cannot de●y, that your glorious Martyr Archbishop Cranmer, forasmuch as concerned his F●ith, made himself a Disciple, to be Catechised in the Principles of his Religion by a Child of nine years of Age, who by virtue o● his Fathers lat●ly assumed Title, was become the Head of a Body, w●ich had no resemblance with the ●orm●r, ●ither in Belief or Government. And that it was the Chi●d himself in person whom the grave Archbishop desired, and thought sufficiently enabled, to be his Catechiser, we have his o●n acknowledgement in a Letter writ●en to ●h●●k th● young King's Tutor, which Lett●r is deservedly for his honour recorded by Fox, in which we read this passage, 
Fox, p. 1179.  Ah Mr. Che●k, you may rejoice all the days of your life, th●t you have such a Disciple, who has more knowledge in Divinity in his little finger, than we all have in our whole body. The Protector indeed was the great Apostle of the Kingdom, but his Mission he must have receiv●d from his Pupil, both to preach a new Faith, and to consummate former Sacrilege: In the mean time the humble Archbishop remained in expectation what he was to believe, and in an uncertainty whether his Ordination we●e valid, or not. I will end t●is matter with the Character of Cranmer, given by Duditius an eminent Protestant, 
Dudit. in vit. Pol.  Cranm●r ● says he, seems to have been b●rn and framed for dissimulation, which quality he made use of in all things through his whole life.   

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

Pag. 250  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 justify 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 th●se of the Church of England are compelled to be?  
87. Noble Sir, for any thing that appears in your Animadversions, you may be one of the honourable judges, and perhaps possessed of the highest Office of judicature, and therefore I humbly take leave in answering this Question to leave out Mr. Cressy's name, since he is loath to write, and publish any thing that may pass absolutely for an evidence under his own hand, against his own life in case he be suspected to be concerned in this matter, as you say absolutely he is. Indefinitely speaking therefore, and without a dangerous refl●ction on any one: those of the English Clergy returning to the Catholic Church are not permitted to exercise the Sacerdotal Office, without being ●as you style it, Re-ordained) but in Catholic 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 show that she renounced that Function which by the Catholic Church, yea, by the Greekish and all ancient Churches, was esteemed formally essential to Priesthood, which is, Conf●cere● & offer Corpus Domini. She will have Priests, but she will have no Sacrifice, which two, I believe● have never been divided by any Christian Church before the last A●e. So that though the present new Form considered simply in itself, did not invalidate Ordination (for the Greek Church also Ordains in a Form different from the Roman) yet the declaring such to have been the Motive, and ground of the change most certainly does. 
Art. 31.  And that this was the Motive seems to me evidently collected from the 31. Article of the Church of England: The words are these, The Offering of Christ once made● is that perfect Redemption, Propitiation, and Satisfaction for all the sins of the whole world, both original and actual and there is none other satisfaction for sin, but that alone. Wherefore the Sacrifices of Masses, in the which it was commonly said that the Priests did offer Christ for the quick and the dead, to have remission of pain or guilt were blasphemous fables, and dangerous deceits. Hence it is plain that the Church of England renounces that Function which the Catholic 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 conferred in, and by the Roman Church. Therefore I conceive Sir, you had no● much cause to wonder or blame Catholic Churches for not admitting such persons to exercise the Functions of Priesthood, since neither their Ordainers, nor they themselves, ever had, nor intended to have such Functions or Faculties conferred on them, but on the contrary esteemed them in a high measure injurious to our Saviour's Priesthood.   

¶. 11. Of several speculative P●ints of Controverted Doctrines. Of a State-Religion. And of Professions of Loyalty.  
●8. TH●se, Noble Sir, are the several Crimes laid to my charge, I mean such as personally regard myself alone: And th●se are my respective Answers There may possibly be some more besides these in your Animadversions, which have escaped my Observation: though I think there are none so considerable, as would much oblige me to lengthen this Apology: a work, God willing, which shall be the last of this nature. There is another great Crime far more heinous than all th●se, of which not myself alone, but many others better than myself are either accused by you, or rendered shrewdly suspected: 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. 
Pag. 245.   
99 This is indeed a subject of great concern, and therefore deserves a more serious application, it being also the last ground of reprehension; with an Answer whereto my purpose is to conclude this Apology. For, honoured Sir, I beseech you not to take it ill, or interpret it a neglect, that I am silent with regard to several passages in your Animadversions, since the whole design of this Apology is the endeavouring to qualify 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 Catholic Doctrine, I may justly be dispensed with for interesting myself in such a subject: especially considering, that I do not find that you have a purpose to make Controversy your serious employment. It any professed Protestant Controvertist shall borrow from you any arguments against Catholic Tenants, which he knew no● before, as truly, Doctor Stillingfleet may, from your Discourse touching the nature of a Church, which is far less irrational, than his own, he may then begin to speak de tribus Capellis.  
100 The sum of what you write, Sir, on this subject seems to me to be this. 
Pag. 243  1. You lay a certain new ground of your Discourse, which is, that besides Christian Religion considered according to its essentials (which are exceedingly few, and which are absolutely unchangeable) there ought to be acknowledged another Christian State-Religion containing other Doctrines not essential, both regarding belief and discipline, which may be altered, approved, or rejected by a National Church though never so far spread, or never so long continued. 2. In consequence hereunto, you require me to explain what is the full intent of that spiritual Power which we acknowledge in the Pope over England, and whether it be more than is granted by the Sovereign Power, 
Pag. 9  and Municipal Laws of the Kingdom. 3. And from hence, you, being persuaded that it is more, do wish that all English Catholics (who you think, have a Religion different from that in other Catholic 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 Catholic 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 myself only, but of my Superiors, and Brethren also, be not justly grounded. I am willing to give you herein the best satisfaction 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 Public Counsels, for than 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 judgement, that in case we could justify our Loyalty, we should not for our dissenting otherways from the Religion of the State, be the only persons excluded from his Majesty's gracious Indulgence, and the rights of Freeborn 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 persuasion that we ought to renounce an acknowledgement of any authority at all, though purely spiritual, assumed by the Pope over his Majesty's 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 also not perfectly understood. I know not w●ll what Answer to make. In discoursing on this subject you seem to make your State-Religion to regard external discipline, Ceremonies, Solemnities, etc. 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 Universal 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 judgement of the Universal, or Patriarchal Church. For otherwise all Unity, all Authority Ecclesiastical, and all Order in God's Church will be utterly dissolved.  
104. And whereas you demand of Catholics, that they explain what is the full extent of that Spiritual Power which they acknowledge in the Pope over England, etc. you must permit me to say, that to give an account exactly of all the several Acts of Spiritual jurisdiction belonging to the Pope over all within his Patriarchate, would require perhaps several months study. But I suppose the intent of this demand may more easily be satisfied, by saying in the first place, That since even the greatest Princes are not Spiritual Pastors ● but subject, as to their souls, to the jurisdiction of their lawful Pastors; an exemption from which would not be a privilege, but a misery: And again, since the Pope considered but even as a Patriarch, has of right belonging to him a Spiritual jurisdiction, and power to inflict Spiritual Censures on all persons sub●ect to him, even Princes also, according to their demerits: we therefore, conceiving it an unquestionable Truth, that England is comprehended within the Western Patriarchate, must also affirm, that the Pope's Spiritual jurisdiction extends to us also. But then in the next place, we also confidently affirm, that by Virtue of this Spiritual jurisdiction 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 maintain in France, the Pope not contradicting it. Hence it follows, that it is agreeable too Catholic Religion: And why English Catholics should be suspected not to be as tender of the just Rights, and precious Lives also of their Sovereign, as the Catholic 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 Catholic Gentleman or Nobleman would submit, I cannot imagine. And truly, Honoured Sir, I do extremely wonder upon what grounds you should suspect any Catholics disposed to betray the Rights, and Honour of our Sovereign, or our ecclesiastics unwilling to touch upon this Point concerning the Pope's Temporal Power, 
Pag. 12.  which you say, is the Hinge upon which all other Controversies between Protestants, and English Catholics 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 Controversy upon which we more earnestly desire to be summoned to give an account before equal judges, 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 yourself, yet one Principle you seem to have imbibed, which would undo us all. For you will not be content with our justifying ourselves to be Loyal Subjects, unless we will be Herodians also: you will not be content that we should give to Caesar the things which belong to Caesar, unless we give him those things which belong to God too. We do willingly acknowledge, that all Christian Kings (not of England only) have in some sense a kind of Spiritual Authority ● that they ought to be Nursing Fathers to God's Church; that God expects from them that they should promote true Christian Doctrine, both touching Faith and Manners; that they should employ their Kingly Power when occasion is, to oblige even Ecclesiastical persons to perform their Duties, yea, even Bishops also to govern Christ ●s flock according to the Orders prescribed them; and all their Subjects to live in all Christian Piety, and Virtue. We sincerely acknowledge all this, and that in executing this they are God's Substitutes: But we dare not acknowledge them to be the Successors of Christ's Apostles. We receive Christian Doctrines, and the Orthodox sense of Scripture, not from Princes, but from such Pastors and Teachers only as God has appointed by a Lineal Succession to continue in his Church to the end of the World, 
Ephes. 4.11, 12, 13.  for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ: that we be not children tossed to and fro, and carried about with every wind of Doctrine, by the slight of men, etc. 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 Catholic and Apostolic 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 wondered at the Approbation.  
107. But, Sir, does this concern only Roman Catholics in England? Are they the only persons obnoxious to a suspicion of Disloyalty, and to all the most horrible punishments threatened in our Laws against Traitors, 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 justify 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 Catholics? yet the terrible Laws are made only against Roman Catholics. From Roman Catholics 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 Universal 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 public Engagement to pay thanks to God, or to preserve in men's 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 persuasion, 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 Age's 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, Christian●s ad Le●nes. For they might have done well to have some apprehensions lest those Lions, after they had devoured their destined prey, might perhaps next, with more security, and a fiercer 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 concerned, which is your wish that English Catholics ' would give an evidence, and security of, and for their Fidelity to His Majesty, etc. that so they may show themselves as good Subjects as those of France, who by occasion of a seditious Book, have, you say, Sir, in a Declaration of the Sorbon concerning the King's Independency, thus certified their resolution, in the year 1663. (Qu●d Subd●ri fidem, etc.) That Subjects do so entirely owe Faith and Obedience to their most Christian King, 
Pag. 246  that upon no pretext whatsoever they can be dispensed therefrom. For this you commend the French: 
Pag. 9  But as for English Catholics, they, in your judgement, do depend on the Pope so entirely, that they have a Religion quite different from that which is professed, and established in any other Catholic Country in Europe.  
109. Honoured Sir, it cannot indeed be denied, but that English Catholics (I mean, ecclesiastics) have a peculiar dependence on the See of Rome, more than Catholics 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 dependence be a crime, to whom 〈◊〉 to be imputed? It is c●rtain they themselves would much rather live under such Ordinary Superiors as govern in all Catholic Countries. But this will not be allowed them, to their great gri●f. It cannot therefore be helped, but they must either renounce Christian Charity, and suffer their poor Countrymen 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 dependence as this should move you to think that we are of a Religion quite different from that of other Catholics abroad. For whatsoever jurisdiction our Priests do exercise, it is the very same which, in case there were any Catholic Bishops in England, would have been conferred by them: No other Commission have they, no particular engagement to the Pope at all.  
111. I might therefore, if I would, contrive a Form of Profession of Loyalty, and such a one as I am confident could not with reason be excepted against. I might do this if I would: but truly I desire to be excused, for I will not do it. First, because, as to yourself, there is no need: For, Honoured Sir, you have done it yourself for us all, and for the whole Kingdom. You are satisfied with the Declaration of the King of France his Independency, lately made by the Sorbon, importing, That Subjects owe to their King such Fidelity and Obedience, as that upon no pretence whatsoever they can be dispensed therefrom. You, Sir, judge this to be a sufficient engagement; and truly so it is: And can you suspect any English Catholic unwilling to subscribe to such a Declaration, if legally tendered to him? I would to God you could as easily persuade all the rest of the King's Subjects to do the like, and with as much sincerity. But by this your easiness to be satisfied in a matter of this nature, me thinks I perceive, that, to my grief, you, Honoured Sir, are not a Counsellor of State, nor a Leading Member in the Great Council of the Kingdom: For such Grandees have not usually had any liking to Professions of Allegiance easy to be understood, sufficient to give reasonable satisfaction, and which generally Catholics will accept. A second reason why I will not take upon me (neither would I advise any other Catholic) to frame a Form of such a Profession, is because it may probably do much harm, and without question will do no good.  
112. 
Sect. 61. supra.  And this puts me in mind of a Promise I made before to give you a Reason (quite different from that mentioned by yourself) why I wished that he, who took care of the second Impression of my Exomologesis, had quite left out that form of Profession of Allegiance, (as by misinformation you, Sir, said he had.) Now my reason is, because I find by experience that not the least good, but on the contrary very great inconveniences have been caused by the said Form so published. You certainly have heard, Honoured Sir, of the Irish Remonstrance, which one particular officious person proposed, and a Subscription whereto he procured, by Public Authority, to be imposed on all Catholics in that Kingdom. It as but too well known what Commotions, Dissensions, and scandalous Invectives on both sides this has occassioned; and moreover, what dangers to the party which opposed him. Yet doubtless many who had no considerable Objections to make against any clause in the said Form, yet refused to subscribe to it, out of indignation, that one person should, without Commission from them, take upon him to force them to clothe their Conceptions in his Expressions. Others probably there were who did not approve some of his Phrases: (though in general they were willing enough, in an ordinary way, to give as good testimony of their Fidelity as himself:) they perhaps thought them unnecessarily rude, undutiful, and dis-respective to the Supreme Pastor: and that alone will be sufficient to cause a public Condemnation of the whole Profession: by occasion of which Condemnation, many tender conscienced Catholics cannot avoid the being involved in terrible dangers from the Supreme Magistrate requiring such a Subscription. All these pernicious Consequences have attended the foresaid Irish Remonstrance: And in the end, please to take notice that this Irish Remonstrance is the very same Form of Profession, without the least alteration, which is to be found in both the Impressions of my Exomologesis. Have I not therefore just reason to wish it had never seen the Light? and likewise to resolve never, upon mine own judgement, to frame any other Form of the like nature?  
113. But it is very strange, Sir, that you should suspect that in England we should have a Religion different from that of Catholics abroad, because we do not agree upon a sufficient Form of Profession of Loyalty, since you must needs know that very few, if any at all, would refuse Subscription to that Form prescribed by the State; in case that unlucky word (Heretical) were blotted out. Now, would your Conscience, Sir, permit you to condemn as Traitors all such as are willing sincerely to take that Oath, on condition they might be permitted in repeating it to skip over that single word, a word of no manner of importance to the substance of the Oath? or it they might change (Heretical) into (Contrary to the Word of God) which I verily believe was the sense intended by King james: for so learned a Prince could not by the word (Heretical) intent what Catholics in the Schools mean by that word, since he knew that the Church in a General Council had never had occasion to publish a Decision upon that subject. But whatever since was intended by King james, it is but too certain that other Politicians contrived that word on purpose that the Oath might be refused, as appeared when Secretary Cecil, having been informed that fourteen Catholic Priests meeting in Fleetstreet, had given their judgement, that the Oath, as it lay, might lawfully be taken, in great choler told some other Privy Counselors, that they might think of contriving a New Oath of Allegiance, since the Papists were resolved to take that which was already made. Now it may reasonably be judged that it was on such grounds as these that the forementioned Fourteen Priests made no scruple to determine the lawfulness of taking the Oath as it lies, (whose judgement very many others also at that time followed) understanding the word Heretical in the sense of those who compiled the said Oath; since common Reason teaches, That all Oaths, Professions and Promises, are to be understood in the sense of those who frame and require them, and not of those upon whom they are imposed.  
114. It were madness therefore in us to expect that any Oath contrived by ourselves how stringent, and how comprehensive soever, would be admitted, especially in these times. And truly, Sir, it is a very sad case, that upon such a pretence we should be supposed more than all Catholic Subjects in other Nations, to be wanting in Fidelity, and to have renounced the Duty taught us by our Catholic Ancestors, who were so far from acknowledging any Supremacy of the Pope in Temporals, and much less any Authority in him to depose Princes, that even in those times when Churchmen had the greatest Power in this Kingdom, Statutes were made with the joint Votes of the Clergy, 
Stat 25. & 27. Edw. 3. Stat. 16. Rich. 2.  upon occasion of some Usurpations of the the Roman Court, in which the Penalty was no less than a Praemunire against any one who without the King's Licence should make any Appeals to Rome, or submit to a Legates jurisdiction, or upon the Pope's Summons go out of the Kingdom, or receive any Mandates or Briefs from Rome, or purchase Bulls for Presentments to Churches. And, which is most considerable, the ground of their rejecting Papal Usurpations, is thus expressed: 
Ibid.  For that the Crown of England is free, and hath been free from Earthly Subjection at all times, being immediately subject to God in all things touching the Regalities of the same, and not subject to the Pope. Moreover, one following additional Clause deserves to be considered in the same Statute, 
Ibid.  viz. To this all the Bishops present, and all the Procurators of those who were absent, unanimously assented, protesting also against the Pope's translating some Bishops, etc. This Act also was confirmed with the Protestation of the Lords, and all the Liege Commons, 
Ibid.  That they would stand with the King and His ●rown, and His Regalities in the cases aforesaid, and in all other Cases attempted against Him, His Crown and Regality in all points to live and to die.  
115. Now after all this, though I am obstinately resolved never to take on me to frame a Form of Profession of Loyalty, nor, without a public 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 persuaded, that it is from a charitable and compassionate intention towards us, that you demand it, I cannot refuse so far to comply with your curiosity's, as to show you a Form, not made in or for England; yet such an one as perhaps you will judge very easily applicable to our purpose, and ratified by v●ry great Authority. And this I conceive will be more proper, and fit for your view, because therein you will see what judgement a whole great Catholic Kingdom has of the Popes pretended Temporal Authority, and how little prejudice comes to a Sovereign Monarch's Right by admitting the Spiritual jurisdiction 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 Catholics being put in hope that the Penal 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 Consultation was had about this master, it happened that in a Conversation with my Lord Aubigny, I told him I believed I could propose a F●rm against which no reasonable exception could be made on any side; and accordingly I brought one to him, with which he was very well satisfied. I left him in a resolution to present the said Form ●o a P●r●on of Highest Eminence, and Pow●r in Public Councils. A few days after, I ●ound that he had not executed that resolution, and truly I remained satisfied that there was a just reason for it. For the s●id Eminent Person, though H● was really desirous that favour should be extended to Cath●licks so far as that the Sanguinary Laws against them should be abrogated: But in continuance of the ancient P●li●y He thought fit that several other Penal Laws should be only suspended; to the end that upon certain occasions they might now and then be executed; and this not upon the account of their Re●i●ion, but a suspicion of their want of Fidelity to Hi● Majesty: Which Fidelity was ●o b● supposed inconsistent with the Spiritual jurisdiction 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 Catholics 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 rendered 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 Heresy, 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 [Princess] who sin against Divine and Humane Laws: particularly i● their Crime be Heresy.  
5. That the Apostles were indeed the facto subject to Secular Powers, but not the 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, etc. 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 depends on God alone: That it hinders the Conversion of Infidel, and Heretical Princes: That it troubles the Public Peace, and overthrows Kingdoms, States, and Republic: In a word, that it withdraws Subjects from the Obedience which they owe to their Sourreigns', and induces them to Factious, Rebellions, and Seditions, and to attempt on the Lives of their Princes. Moreover, the like Censure was given by eight other Universities in France.  
119. B● pleased now, Honoured Sir, to judge in case a Subscription to this Censure were required from Catholics, 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 Schoolmen 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 Catholic in England would have a scruple to submit his own private judgement (in case it were different) to a Decision made by the Flower 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 Catholics, suspecting that the English Catholic 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 public testimony of his disapprobation.  
121. To put an end to this very important subject, give me leave to beseech you, honoured Sir, to take this matter somewhat to heart: or rathert 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 accomplished Divine, can best resolve it, yea, I think is bound to do it. For certain it is, that his Book, whatever his intention was, has contributed much to the present Calamities of Catholics, and to more than a renewing all the terrible Laws against th●m. And permit me likewise to add, that your Book, Sir, will probably give a superpondium thereto, since you expressly charge our Priests with non-fidelity to his Majesty, upon the point of Ordination.  
122. These things considered, I being now absolutely persuaded, that you cannot possibly judge those to be Traitors 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 persuaded, that Dr. Stillingfleet must, in despite of his own reason's be of the same judgement: 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 Catholics) you do not now think, that by receiving Orders bey●nd Sea, English Priests become justly punishable as Traitors, or Catholics 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 M●ther juliana. 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 Catholics are able and ready to give far better security of their Fidelity to his Majesty, and their peaceable Conversation, than any of his ancient Friends of what S●ct soever) what in this case the Office of a Preacher of the Gospel of peace requires from him.  
124. H● cannot but acknowledge, that upon a supposition that Ordination abroad does not in the least measure render English Priests defective in their duties to the Civil Magistrate: It will follow, that whatsoever punishment is inflicted on them upon such an account, is not inflicted according to the Rule of justice, and by consequence that whatsoever blood shall be shed, the guilt of it before God will be imputed to the whole Kingdom, since it is shed by virtue of the who●e Kingdoms votes, and consent given long since, upon motives long since ceased. Such a supposition now being made, ought not he to employ his best skill, learning, and eloquence in his Sermons, or Writings for the freeing the whole Kingdom from such guilt?  
125. He being therefore obliged to Preach frequently at Court, would it not well suit with his Profession to— but I must not meddle with the Court, 
Amos 7.13.  or the King's Chapel: 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 likewise 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 judges of the Law, of whom there are scarce any who have not a great esteem of him. There can surely be then no danger, i●●n discharge of a good conscience, he should, in private discourse, desire them to inform themselves exactly of the state of English Catholic Priests, since it is much to be feared, that the vulgar opinion concerning them is not well grounded; as he may evidently demonstrate by what hath been here declared. If they reply, There is no remedy; 
Iu●●, 19.7.  we have a Law, and by our Law they must die, as Traitors. May it not be answered, 
Dan. 6.12.  The Medes and Persians also had an unchangeable Law, that every one who should ask a petition of any God or Man, within a certain time, except of the King, should be cast into the Den of Lions. The penalty of which Law, in despite of the merciful King's Intercession, was executed on Daniel, Which execution I am confident is condemned as an Act of great Tyranny, and injustice by our Honourable judges themselves. Yet Daniel without any Transgression 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 interiorly: 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 practice of praying openly (perhaps with his Family) three times every day. But the case of Priests is much different: for being called by God, and consecrated to that office, they must, notwithstanding any humane Law, or any punishment threatened, daily, and hourly expose themselves for the spiritual good of souls committed to their charge.  
126. But after all that can be alleged in defence of Priests, it is certain that judges cannot dispense 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 men's lives, and the judge's souls are deeply concerned, probabilities, and suspicions should not be esteemed legal convictions. The ignorant jury thinks a person sufficiently convicted, 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 Absolution: and again, every year in France, and Spain, a thousand times persons not yet ordained may be seen habited like Priests at the Altar, with all prescribed Ceremonies, practising the reciting those words, and performing those actions and Ceremonies which the bystanders can judge to be no other but the celebrating Mass: yet in reality there is no such thing done, no consecration at all made, nor any thing performed but what may be as well done by any Lay-person of either Sex. It is not saying Mass, or hearing Confessions therefore that the Law condemns, and against which it denounces death, but only the receiving Priestly Orders beyond the Seas from an Authority derived from the Church of Rome ● This thing alone in England is declared Treason, and by consequence no truly legal Conviction can be, without the deposition of Witnesses who can testify 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 Catholic Priests, and consequently of all committed to their care, since yourself obliged me to it, having in your Animadversions so oft, and largely expressed your opinion that they could not clear themselv●s from a just suspicion of Disloyalty, to which they are more obnoxious than any Catholics in other Countries. Whereas it is most certain, that not any of his Majesty's Subjects, nor any Catholics abroad, can (if by Authority required) give more unanswerable proofs of their Fidelity, and very few in our Nation ●if any) equal. Whence it follows, that whatsoever we suffer, it is purely for our Religion, and the Catholic Faith that we suffer.   

¶. 12. Humble Thanks for good Counsel.  
128. I will conclude this Apology with humble thanks, 
Pag. 237 238.  Noble Sir, for the double advice you think fit to give me toward the l●●ter end of your Animadversions; and I do also promise conformity to them, to the u●most of my skill and power. The first Advice has reference to myself purely: The second to the Cause. First, therefore you counsel me, having once been a Son ●f the Church of England, and obliged t● her for my Education, etc. but n●w out of Conscience separated from her external Communion, at least to live fairly, and civilly towards her, and to allow some beauty to have been in the Church which detained me so long: and much more in writing on controverted Points to abstain from revile, etc.  
129. Sir, Obedience to this Advice is very easy to me, who never intended to be guilty of such ingratitude, and disingenuous 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, established by Law. F●r the ●uture, though Age, and a sharp Infirmity which summons me to prepare an Account of all my Actions to the Supreme judge, aught, and will suggest to my thoughts meditations of another subject, more seasonable than Controversy: yet in c●se God, by my Superiors, sh●ll engage me in renewing Disputes for defence of his Catholic Truth and church, I here oblige myself 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 separating the Cause of your Church from that of other Sects, who will needs, in despite of you, invade the Title of Protestants of the Church of England.  
130. Your second Advice, Sir, is, that I should contract the Controversy, into what concerns the Church of England solely, that is, to what is contained in the Articles and Policy thereof, without making sallies against Presbyterians, Independents, etc.  
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 wandered into Exotic 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 Catholic Church as you would have us to do with the English. He has scope sufficient allowed him, for he may attaque not the Council of Trent only, but all other Councils both General and Provincial received by Catholics. 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 Parishioners, 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 exotic Opinions touching Indulgences, Confession, Purgatory, etc. 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 Controversy: unless in relating such fopperies he will also, as becomes a person who would be esteemed ingenuous, declare that the Catholic Church approves not such ridiculous stories, or exotic Opinions, and that she expressly 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 Catholic Church with such Engines, what would you advise Catholic Answerers to do? Must we say nothing but what concerns directly the Articles or Constitutions of the Church of England? Truly that were the best course, which also I purpose (if it be possible●) to take: and withal to neglect whatsoever he pretends to confute, as the Doctrines of Catholics, unless they can be showed to be the Decisions of the Council of Trent, or other received Councils. To conclude this matter, You, Honoured Sir, profess to acknowledge the Doctor 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 Judgement, you will not confess, that what he writes in defence of the necessary Doctrine of the Church of England, and in opposition to the necessary Doctrine of the Catholic Church, will scarce suffice to fill up the void Pages of art Almanac.  
132. Give me leave to insert here a forgotten passage of yours, and a Consideration upon it: 
Pag. 148  You say, Sir, That the Council of Trent is not yet received in France, and in many other Catholic Countries. Under favour, Honoured Sir, you will, I suppose, grant, that the late famous and learned Archbishop of Paris, Peter de Marca, 
Pet. de Marca, lib. 2. c. 17. S. 6.  was better informed in the Ecclesiastical State of France, than yourself a Stranger: Now in his Volume de Concordia Sacerdotii & Imperii, he writes expressly, The Definitions of Faith of the Council of Trent were admitted by a Public Edict made concerning the same matter in the year 1579. But the Decrees which regard Discipline are not received in France, because they are not ratified by the Law of the Prince: Although the chief Heads, which do not infringe the received Customs and ancient Rights of the Gallican Church, are comprehended in Regal Constitutions, several times published concerning that matter. Which thing, how grateful and acceptable it was to Pope Clement the Eighth, is testified by the late King Henry the Great, in his Rescript of the year 1606. Besides de Marca, a late learned Writer Cabassutius, 
Cabassut. Notitia Concil. in fine.  an Oratorian, declares out of the Records, of the French Clergy, that in their General Assembly at Paris in the year 1615. the Canons of Doctrine of the Council of Trent were unanimously received by the whole Clergy. And long before that, even from the rising of the said Council, each particular Bishop had received it in their respective Diocesan Synods. Thus, Sir, you see a sufficient reception of the Faith delivered by the Council of Trent in France, both by Authority Episcopal and Regal.  
133. Thus, Sir, God be thanked, I am come to an end of an Apology, perhaps as ungrateful to myself, as it can be to you: For were it not that many others, better than myself, were concerned in the Accusations, I should have been contented to have spared so much pains for declining the World's ill opinion of me: Non enim à vobis judicabor, aut ab humano die. And now all is done, I do not expect, nor so much as desire, to be esteemed by yourself, Honoured Sir, or by any others, altogether innocent. Though my Reason tells me, that the imputing such horrible Crimes to the whole Church of God, (not the Western only) and our Accusers taking so unhappy a time, did deserve some resentment: yet I am willing enough it should be believed, that such a resentment has been expressed with a passion not too carefully moderated, and too long continued. But such is the nature of disquieting Passions, though Reason may put them first in motion, unless the same Reason be continually watchful over them, their motion naturally will become more and more violent and impetuous.  
134. Another proof of this I beg leave with all due respect, Noble Sir, to borrow from yourself. Your tender respect to the Church, of which you are a Member, suggested to you, that the boldness I had taken to give a homely and disrespectful Character to Dr. Stilling fleet's Church, was directed in my intention against the Church of England. This raised in your mind an Indignation against me, which you thought sit to make known to the World. 
Pag. 5, 6.  In the beginning you assure your Readers, that whatever other faults they may find in your Animadversions, yet they shall not find the same, of which you complain: For you will give no body ill words, nor provoke them by contemning their persons, etc. And accordingly at the first you are even too calm, for in stead of Reprehensions, you heap on me far greater Commendations than I deserve, or dare acknowledge, for my Good Nature, Civility, Good Manners, Learning, Natural Parts, etc. till I wrote that unhappy Book against Doctor Stillingfleet; And thereupon you promise to treat me with that candour that becomes an old, near fifty years continued, Friend. But, alas, this promise is quickly forgotten: For my Invectives against Doctor Stillingfleet, are only gentle, harmless strokings, if compared with the keen Darts and Stings which through the rest of your whole Book are aimed against me; and which in case they reach home, God have mercy on my Soul. For not content with the subject mentioned in your Title Page, which is the censuring of my Book against the Doctor, you renew almost all the same, and some more dangerous Accusations against whatsoever I had formerly wr●tten, in which you discover (what I could never see, and I am sure never intended) a Criminal Disrespect to His MAJESTY, yea, strong suspicion of an intention to revoke my professed Fidelity to Him: likewise you (or some for you) find more reviling Reproaches, and those renewed against the Church of England, and the Protestant Clergy, and God knows how much mischief more, all which joined together, (especially against a Person, who, as you are pleased to say, but surely cannot legally prove, has been Re-ordained in the Roman Church) will be more than sufficient to render me a Victim of Public justice, unpitied by all. Now truly, Sir, if all this will not satisfy Doctor Stillingfleet's utmost revenge against his petulant Adversary, certainly he has a Heart harder than the Nether Millstone.  
135. Yet after all this, I believe sincerely, Honoured Sir, that with, and in the midst of all this sharpness, you have not quite forgotten your Fifty Years Kindness, which you are pleased to call Friendship; that you gave a freer scope to your Indignation to the end to force me either to clear myself, or by begging pardon to be restored in some measure to your favour: And that you will be well pleased, if in this Defence I shall have alleged any thing that may qualify my supposed faults. As you truly judge that it was Zeal of the Honour of the Catholic Church, a Church not only contemned, but horribly defamed by Doctor Stillingfleet, which urged me to an unusual way of Vindication of her; I have the same reason to judge that the like Motive produced a like effect in you, which therefore I cannot wholly condemn: And how happy should I think myself, if God would be graciously pleased to transfer your Zeal to the same Object with mine?  
I will conclude with an humble Request, That you would be pleased to depose one Opinion which you seem to have entertained, which is, 
Pag. 240  That, because Catholics have been taught from the beginning, That Salvation is only to be had in the true Catholic Church, therefore they cannot have a Cordial Friendship to those who are not in the same Communion: On the contrary, I do confidently assure you, That though there be one special sort of Alliance, called by the Apostle Philadelphia, a love of Brethren, peculiar to good Catholics among themselves: yet true Christian Charity, the Noblest kind of Friendship, aught to be extended to all, which Charity is likewise warmed, with a Zealous Tenderness of Compassion, towards Virtuous Protestants, our particular Friends, considering the present danger we suppose them to be in; and such Compassion impells us, if we have any Piety, to frequent and servant Prayers for their Eternal Happiness.  
All which effects by God's Grace, shall never be wanting in me towards such an Honourable (though as yet to me undiscovered) Person, who has for so many years honoured so worthless a Creature with the Title of Friend.  
God Almighty have you always in His Holy Protection. So I beg leave to subscribe myself,  
Honoured Sir, Your most humble, and most obedient Servant in our Lord, S. C. From my Cell the 21 of March, Anno Dom. 1674, being the Anniversary day of St. Benedict.