AN EPISTLE declaratory, OR MANIFEST WRITTEN BY G. L. TO HIS BRETHREN RESIDING IN ENGLAND.  
Non plus sapere quam oportet sapere sed sapere ad sobrietatem. Ad Rom. 12.  
Apud Christianos non qui patitur, sed qui facit contumeliam, miserest. S. Hier. ad Marcum.  
By the Widow of MARK WYON, 1657.  
SUPERIORUM PERMISSV.   

AN EPISTLE declaratory, OR MANIFEST WRITTEN BY G. L. TO HIS BRETHREN RESIDING IN ENGLAND.  
MY MUCH HONOURED BRETHREN  
Having been certainly informed, that Mr. Tho. Blacloe hath lately published in print à certain Letter containing divers unhandsome, bitter, and uncharitable expressions against my own person: as alsoe that à slender consult of his London friends hath ordered that the said Letter shall be only communicated to those amongst you who are constituted in Chief Power and Authority: with design undoubtedly (for in prudence I cannot harbour an interpretation more favourable of à proceeding so unbeseeming persons of their charge and function) to lessen me in their esteem, and by degrees to hurt my integrity, and wound my reputation in the opinion of all my Brethren: In this respect purely I have thought fitting, notwithstanding that the said letter is kept from me (which is an argument of foul play) to direct unto you all in General this Declaratory Epistle or Manifest, which I do assure me shall afford you sufficient evidence, whereby to be confirmed in my Innocency, and to be convinced in Mr. Blacloes unreasonable animosity.  
I said in this respect purely, for the only motive that inviteth me to imbarcke myself in a Manifest, is the unhansone result of the above mentioned Consult; if that had not occurred, I should in this occasion have been as abstemious in the employing of my pen, as in other former occasions, when I was sufficiently provoked, as will appear in the series of my Manifest. However à remiss heat of Charity is capable to digest intense injuries and calumnies: and it their engaged in Christ's Militia I did not decline manum percutientis, here, as it were miles emeritus I shall joy to suffer linguam detrectantis. Since I was not worthy to represent my divine Master in the effusion of his blood, I will strive to imitate him in his flagello lingue, that is in his injurious reproaches: Samaritanus es, demoniuns babes, potator vinies, seductores, blasphenouses, non amicus Caesa●●s es, etc. and as S. Hierome says, Christ●… miles per bonam & malam famam a 〈◊〉 & a sinistris graditur. And I dare say to Mr. Blacloe as S. Austin. said to his Adversary à Manichaean, senti dit Ley but no) quicquid libet, sola me in oculis Dei conscientia non acceset. Neque debet (saith S. Ambrose) plus ponderis esse in alieno convitio quam in suae conscientiae testimonio. Besides if our heavenly Father be so infinitely good, that super omnes impios & inimicos suos solem facit oriri, & nubes pluere: I were an unworthy child of that Father if I should hate or hurt my enemies, especially there bring hopes of their Conversion as long as they are viatores. Wherefore I will say and pray with Blessed S Austin, utinam cui nos modo exercent, con vertantur, & nobiscum exerceantur: tamen quam diu ita sunt ut exerceant, non eos oderimus, quia in eo quod malus est quis eorum, an usque in finem perse veraturus sit, ignoramus: & plerumque cum tibi videris odisse mimicum, fratrem odisti & nescis. And this was one of that glorious Martyr Sir Thomas Moor his pious instruction and meditation when imprisoned in the Tower of London his persecutors saught his life.  
Thus much incidently, to show unto you that I do stand so fixted on these Christian principles, commanding love towards our enemies, that only my own desire to prevent those, that shall go about to foment division betwixed me and my Brethren, and not Mr. Blacloes provocation hath occasioned my engagement in this declaratory Epistle: and accordingly as I shall make appear my own integrity and his inordinate animosity, let me stand or fall in your judgements. Wherefore to prosecute my design.  
S. Austin relateth that julian the Pelagian Bishop was in great esteem with all the Catholic Clergy of Africa, before he became an enemy to Catholic doctrine, ascribing says the same S. Austin to bonae voluntati orantis what was due to gratiae Dei miserenti●; which Error S. Prosper describeth in these verses 
Tam bona quemque docet sectari posse suopte  
Ingenio, qua posse subest cuique in mala ferri.   
I can say the same of Mr. Blacloe, he was in high vogue with all our Clergy, and in great respect wheresoever his Conversation made him known, before unhappily he espoused erroneous and dangerous doctrines. The first beginning of his decrease in the good opinion that our Bishop and his Clergy had ha●●onted of his conceived extraordinary parts and merits, happened, when having approved with his own subscription divers scandalous opinions, he could not be induced to recall his inconsiderate act for any entreaty, or reason his Brethren could use. And since, by occasion of his own writings published in print, and Chiefly his new divinity, he is absolutely vanished and lost in the opinion, that was formerly conceived of his worth. For our Blessed Bishop of happy memory out of his religious zeal, tender Care, and affection towards his flock did enjoin me his Grand Vicar then residing in London to suppress the said new Divinity: signifying that it contained divers naughty, erroneous, and scandalous doctrines, contradicting holy Scriptures, Counsels, and contrary to the universal practice of the Catholic Church. Wherefore in obedience to my Pastor's command, and in performance of my own charge, I acquainted our chief Brethren, particular superiors in particular districts: as also advised them of the great danger that might proceed from profane Novelties, which like Cancers or Gangreenes do usually spread, (if not opportunely prevented and remedied) to the ruin of many souls.  
But this performance of my Pastoral duty, this execution of my obligation, this discharge of my Conscience, did so extremely irritate and incense Mr. Blacloe, and amongst his adherents particularly Mr. Harrington, that these two thought it fitting to decry me in divers companies, imagining perhaps, that to cry down my parts, was to cry up the new divinity which my Cry before had crossed in its intended career.  
The ordinary Character they were pleased to bestow on me was an illiterate man, not capable to say bo to a Goose: which I do profess unto you did no more startle or trouble me then would have done the eating of a Goose if statued with hunger. However I written a civil letter to Mr. Blacloe taking notice of his incivilities towards me, and concluded it with the same words with which Great S. Austin doth end his book, de dono perseverantiae. Ego (inquit) cum per eos, qui meos labores legunt non solum doctior verum etiam emendatior fio, propitium mihi Deum agnosco, & hoc per Ecclesiae Doctores maxime expecto, si & in ipsorum manus venit, dignentur nosse quod scribo. And in another place speaking of his own writings he expresseth his humility in a perfecter manner: quicumque, (inquit) ista lecturi sunt, non me imitentur erranteni, sed in melius proficientem. And I wish him to take into his serious consideration his own and S. Austin's spirit, and to compare the one with the other: and being it is certain that S. Austin's spirit was a gallant spirit and proceeded from God, it would necessarily follow that spirit not to be inspired by God, which should be opposite to S. Austin's spirit. However my counsel and advice made so little impression, and produced so little fruit, that it rather encouraged Mr. Blacloes animosity against me.  
For soon after I being forced in a manner out of England to engage in the government of our old Mother's affairs, one half year was hardly expired, when I was summoned to encounter with a little Army of false accusations (forged by him and his adherents) and presented against me to the Pope's Nuncio residing at Paris. But in regard I was in another Territory, they were remitted to the Nuncio residing at brussels, to whose jurisdiction I was subject. And bis Lordship after a mature examination of my Answers to all the said accusations, was evidently convinced of the indirect proceed used by my Adversaries, insomuch that he was pleased to style the accusations exhibited against me the bows of the wicked, and called my adversaries malicious men, as appeareth by his said Lordships letter written to my self, which is as followeth.  
EXIMIE AC ADMODUM R. de DOMINE.  
Tam ex candida, prudenti, atque benigna Dominationis Vestrae Responsione, quam optimis aliorum relationibus Innocentiam eius perspectam habeo; cumque divino Tribunali causam suam probasse videatur, non officient hominum iudicia, multò minùs malevolorum criminationes. Vnum hoc periculorum est quae se passum fuisse narrat S. Paulus Apostolus, nimirum in falsis fratribus: unde nowm non est proborum famam perperam sugillari. Sed patientiae clypeo ad sustinendum, non minus quam brachio forti ad agendum Dominationem Vestram munitam gaudeo, adversus retribuentes mala pro bonis, & detrabentes ei, quia secuta est bonitatem. Porro non omittam Innocentiam Dominationis Vestrae ubi opus fuerit propalare, & iniquorum arcus confringere, illam solum bortando, ut quemadmodum tanta laude inceperit, ita in posterum malum in bono vincere alacriter pergat; dum rogo Dominum Deum, ut condigna mentis praemia Dominationi Vestrae retribuat in hac vita, & in futura. Bruxellis 10. Februarij 1654.  
Eximiae ac admodum R. dae D. o●is Vestrae. Addictissimus seruus ANDREAS ABBESS S. ANGELI.  
In this Conflict or Combat my Innocency obtained a considerable victory, which invited me to sing cheerfully with S. chrysostom, Gaude Innocentia & exulta, ubique illaesaes, ubique se●ura; si humiliaris erigeris, si pugnas vincis, si occideris coronaris.  
The afore mentioned accusations as I do probably conjecture had their rise from a particular indignation occasioned by a certain Letter that Dr. Daniel and myself jointly written (some Months before the said accusations were exhibited) to our Brethren assembled in London, out of most parts of England, and is as followeth.  
MOST HONOURED BRETHREN  
We cannot sufficiently express the joy and comfort, that we have received, understanding of an appointed meeting for the better settlement of your affairs, not doubting but that you will assemble as the Children of Israel did, when they sought God in their pr●●sing necessity's, quasi vir unus, or as the Apostle says, solliciti servare unitatem spiritus in vinculo pacis, that under Christ the head, in your unanimous resolutions, every member of our Clergy may prosper. We hearty wish it that might lie within our reach to afford you our personal assistance in the accomplishment of your pious and holy designs, howsoever we have thought fitting at this distance to inculcate unto you what we conceive to be most conducing to the purchasing of the divine blessing therein, which are our joint and earnest desires. 1. That à firm and happy correspondence may be established betwixt you, and your old Mother, to whom you own what you enjoy of happiness in that Kingdom. That you are now unum corpus in Christo, is to be ascribed to her care, and vigilance, whose glorious Martyrs blood hath been the seed of your church. 2. That per omnia you obey your Ordinary, whom the holy Ghost hath constituted to govern you: we say per omnia, making him sole Umpire in your Controversies or differences, and such obedience undoubtedly will make us à glorious body, and Masters of our Adversaries who are emulous of our dignity: vir obediens loquetur victoriam. 3. That whereas our Clergies purity and integrity in points of doctrine for which formerly it was much renowned, hath been greatly stained both there, and in foreign Countries, through the late writings of Mr. Thomas Blacloe Balchelour of Divinity, and of Mr. Henry Holden Doctor of Paris (against whom are great clamours of Regulars and others to our unspeakable prejudice, and dishonour, being both members of our said Clergy) you will protest against the said writings, and disavow them as in no wise allowed or countenanced by you. And thus wishing you as much happiness in all your affairs as you own hearts can desire, we rest.  
4. julii 1653. Your most affectionate and most Humble servants. G. L. EDWARD DANYEL.  
The only motive of inserting the last clause, concerning Mr. Blacloe and Dr. Holden, was our joint zeal for the Clergies honour and reputation, which in foreign parts, and principally in the Court of Rome, was extremely eclipsed, by the temetarious writings of those two Chief members: from thence being inferred, that the whole English Clergy root and branch was addicted to scandalous Novelties, and infected with dangerous doctrines, according to the Common report spread both in France, and Flanders, as alsoe intimated in divers letters written from Rome to our Bishop, myself, and others. However this eminent danger of ruin to the Clergy's honour, was so little resented by Mr. Harrington, and the rest of Mr. Blacloes party present in the said Assembly, that the Letter had been absolutely rejected, if the Mayor part had not resisted, as can witness the Members of that Assembly, july 1653. But when the said Letter and the effects it had wrought in the said Assembly came to Mr. Blacloes notice, how passionately he was moved, is evidently gathered from his dedicatory Epistle to his condemned Book, entitled So●us Buccinae, which is thus.  
ODOARDO DANIEL, etc.  
Oportet ergo, ut ad te proficiscatur iste libellus, etiam talem? fuerunt anni in quibus honoris & amicitiae inter nos sigillum depangi potuisset. Inuidit laews aliquis genius: & in lapsum impegisti; gravem illum, sed humanum. Diuturno convictu & consensu consolidatam amicitiam, & ipsam publicae honestatis erubescentiam uno actu perrupisti: ignaro & tibimet impari obsecutus viro. Credo grandiloquentia vanitatis ipsius, Patronorum gratiam gloriose iactantis perterrefactus. Et paulo post, propterea hunc innocentiae mea & tuae perfidiae publicum qui ubique occurset, & te contrate statuat ●btestatorem emitto: quem sive in bibliopolijs prostantem aspexeris, etc. horrescas infamiae tuae proditorem. etc.  
In this Epistle dedicatory Mr. Blacloe abuseth Dr. Daniel openly, myself covertly, without naming me, judging it not fitting to name whom he had sufficiently described to be known. But unfeignedly he doth perform the flagellum linguae with so great dexterity, that it seems natural unto him. And his animosity ended not here; for some weeks after he written à quarrelling Letter to our Bishop, and his Lordship recommended unto me his answer to the said Letter, in the Close of which his Lordship addresseth himself to Mr. Blacloe in these express words, bestowing on him a Fatherly admonition.  
Only for your soul's sake I request you, to leave those naughty reproaches, which you give to One equal to yourself in all things, but you name him not (you know why) that he is a lying and perjured sycophant, a wre●hed sycophant, aboute-s●au, who careth not what disorder he breedeth, so he nourisheth discord for his own ambition. And young Mr. Leyburne whom Mr. Clifford here saith is beloved of all, you say, if you meet him you will tell him that he is a saucy Boy. To omit the taunts of Paramount Bishop, and domineering ways, and such others which you bestow upon myself: it seems you have forgotten your solemn promise which you made at your ordination to give reverence and obedience to your Ordinary, and the prayer of the Church, which she maketh in the ordination of a Bishop, Qui maledixerit tibi, fit ille maledictus, & qui benedixerit tibi, benedictionibus repleatur. But I pray you forget not the words of the Apostle maledici regnum Dei non consequentur: nor of our saviour: qui dixerit fratri suo fatue reus erit gehennae ignis. Such reproachful words as you use in your Letter beseem neither Christian nor Priest, but discover too too great passion.  
When our Bishop sent me his Answer to Mr. Blacloe, wherein the mentioned reproaches are comprehended, his Lordship intimated that I was meant by sycophant, lying sycophant, etc. however, One equal in all things, was intended. What strange fancy, humour, or genius possesseth him! how unproportionable are his exterior garments to his interior spirit! that makes him abuse his superior, equals, and whomsoever he conceives to abhor from his exorbitant learning. utinam didicisset ad humilitatem & saperet ad sobrietatem. I profess faithfully I have an extreme compassion towards him, so fare I am from hating his person. Alsoe in his letter to our Bishop he uncivilly treateth a worthy Irish Bishop residing in London, to whom his Lordship had conferred power to exercise Episcopal jurisdiction, for he calleth him Factions and counselleth his Lordship to recall his power. Neither here did his unquiet genius suffer him to rest. For he written another unhandsome letter to the Nuncio residing at Paris, injuring both our Bishop and myself: and here I have thought fitting to insert it, to consummate his animosity.  
ILLUSTRISSIME AC RD. me DOMINE.  
Increbuit apud nos rumor ab aliquot mensibus quod Illustrissima Dominatio vestra Episcopo Calcedonensi ex monda●● Summi Domini illi iam a biennio intimato interdixerit usum omnis potestatis in Anglos, quamdiu Parisijs residet. Timentur autem apud nos de praefati Episcopi authoritate oriturae ex hac suspicione dissensiones, quoniam ipse Episcopus toto hoc biennio pristinam potestatem rigicius quam prius exercuit: ex instigatione cuiusdam ambitiosi Clerici qui hodie praesidet Collegio Nostratium Daaci: sed & ipsum decretum interpretatione quadam quasi ad solos Hibernos pertineat eludere comatus est Propterca humilime ●u●plico Illus●●●samae Dominationi vestre, ut dignetur sensum suae Sanctitatis (quantum spectat ad ●●●●●●ntiam n●stram dicto Praejuli● exhibendum) per scipturam publicationis legitimae capacem, hoc est, vel suo, vel Secretarij ●riregrapho, iu●●u Illustrissimae Dominationis vestrae signatam ad nos mandare, ut impe●●●● 〈◊〉 sanctitatis, & pax Ecclesiae possint apud nos conservant.  
Londini 23 Martii illo veteri. Illustrissimae Reverendissimae Dominationis vestrae seruus humillimus. THOMAS WHITE.  
Hear it is observable that Mr. Blacloe refused formerly to father this Letter, pretending that the Clergies Adversaries had forged it to foment dissension: and so his friends persuaded our Bishop. However I do protest unto you seriously, that he and no other alive did write the said letter: for this copy I received from à noble Person, who offered me the Original, with some others written by Mr. Blacloe to Dr. Holden: and the said Original is yet within my reach The ground or motive wherefore he thought fitting not to Father the said Letter was, because there had been a difference about the same time, betwixt his friend Mr. Harrington, and his Lordship, who was informed, that the said Mr. Harrington with some others, had à design to deprive him of his Episcopal authority, which this Letter would have sufficiently confirmed.  
As concerning the esteem that some of Mr. Blacloes' adherents may imagine his works to have purchased in foreign parts, I do assure you faithfully, that they have neither found credit, nor entertainment. In this University myself have conferred with the principal Readers of Divinity concerning his opinions: and their judgement is that they ought to be detested, cane & angue peius. And when I was at Louvain Mr. Richard johnson his singular friend, and formerly a great adorer of his Learning, assured me that he had communicated one of his books with the Chiefest Doctor of that University, à lansenist, desiring his opinion of it: who after that he had perused the said Book, professed ingeniously that he was astonished, that such learning should be spread abroad, and not censured. And in the Court of Rome his writings have found so little favour, that in part they are already condemned.  
Notwithstanding all this Mr. Blacloe persevereth inflexibly obstinate in his fancied opinions, which were easily confuted, if time and leisure from more serious affairs would permit. However thus much obiter I dare make good, that in his Learning he is injurious to holy Scripture, to Counsels, and to the universal practice of the Catholic Church: which thus briefly I will demonstrate.  
1. He is injurious to holy Scripture speaking irreverently of it. For S. Paul 2. add Tim. 3. styleth holy Scripture Doctrina divinitus inspirata, ●tilis ad docendum, & arguendum, that is as holy Fathers interpret, ad refellenda & coarguenda falsa dogmata: But Mr. Blacloe says expressly in one of his works, that holy Scripture is no more proper ad refellenda falsa dogmata, then is à beetle, to cut Which irreverent comparison I have heard our Bishop term a blasphemy. Ergo in his Learning he is injurious to holy Scripture.  
2. He is injurious to Counsels, for the Council of Florence in Decreto Eugenij defineth animas illorum qui post Baptismum. susceptum nullam omnino peccati maculam contraxerunt, illas etiam quae post contractam peccati maculam, vel in suis corporibus, velijsdem exutae corporibus, sunt purgatae, in caelum mox recipi, & inturri ipsum Deum Vnum & Trinum. Where is observable, that the Council useth the particle Mox that is forthwith, by and by, and consequently not to be extended to the day of judgement. The same verity is contained in the Councell of Trent. But Mr. Blacloe maintaineth imprisonment of the faithful souls in Purgatory, until the day of judgement. Ergo he is injurious to Counsels.  
Also I shall add to the said Counsels Pope Benedict the 12. who Decreto, Benedictus Deus in donis suis, more particularly doth illustrate this undoubted verity. Definimus (saith he) quod secundum communem Dei ordinationem, animae Sanctorum omnium qui de hoc mundo ante Domini nostri IESV Christi passionem decesserunt, not non Sanctorum Martyrum, Confessorum, Virginum, & aliorum fidelium defunctorum post sacrum abijs Christi Baptisma susceptum in quibus nihil purgabile fuit quando decesserunt; nec erit quando decedent etiam in futurum, vel si tam fuerit aut crit aliquid purgabile in ijsdem cum post mortem suam fuerint purgatae: ac quod anima puerorum eodem Christi baptismate renatorum, & baptizandorum cum fuerint baptizati ante usum liberi arbitrij decedentium, mox post mortem suam & purgationem prafatam in illis qui purgatione huiusmodi indigebant, etiam ante resumptionem suorum corporum & iudicium generale, post Ascensionem Saluatoris nostris JESV Christian Celu●, surrunt, sunt, & erunt in calo, caelorum regno, & Paradiso calesti cum Christo, Sanctorum Angelorum consortio aggregata. Et infra sic habetur. Quicunque deinceps pr●dictarum nostrarum definitionum sea determinatronum, ac singularum ipsarum contrarium scienter, & pertinaciter, tenere, asseeere, praedicare, docere, aut defendere verbo vel scripto praesumpserit, contra cuntsicut contra hareticum modo debito procedatur.  
Hear is observable that Pope Benedict above mentioned succeeded john the 22. which I think fitting to inculcate, in regard that I do well remember, that a certain friend of mine being in conference with Mr. Harrington, modestly reprehended Mr. Blacloe for his doctrine, concerning the detention in Purgatory of souls departed until the day of judgement, alleging that never any Catholic Divine owned that opinion. To which Mr Harrington replied saying, yes a Pope of Rome john the 22. Where again is observable, that a certain learned Friar, called Occam or Occhamus, native of England being much disgusted with the said Pope john, insinuated himself into the Emperor's favour, that was in actual hostility with his Holiness, and by him protected, and countenanced, published abroad a scandalous writing, entitled Errores joannis 1. 2. amongst which he mentioneth a definition made by his Holiness, that excludeth from the Kingdom of heaven the faithful departed till the day of judgement. But in this Controversy Benedictus the 12.th a renowned Prelate and immediate Successor to john the 22. ought rather to be credited than Occam, that was a professed enemy to john the 22. And doubtless if any such definition had passed, his immediate successor Benedict the 12. would have taken notice of it. And it is Theologically evident, that no Pope (since the first erection of the Popedom) hath erred defining as Pastor Vniversalis Ecclesiae: which verity is maintained by the whole Current of Catholic Doctors grounded in our Saviour's words to S. Peter, ego autem rogavi pro te, (Petre) ut non deficiat fides tua; the efficacy of which prayer, both S. Thomas, and S. Bonaventure do extend to all the successors in S. Peter's chair. And for this respect only I do appeal unto you all, whither Mr. Blacloe hath either prudently, or Catholically compotted himself in his book that he dedicates to Alexander 7. now Pope: wherein audaciously he impugns his infallibility. But let it be supposed that john the 22. was author of the above mentioned definition, it will nothing avail or advantage Mr. Blacloe, who will not prefer a definition of a Pope to which he ascribes fallibility, before the Decree of Eugenius in the General Council of Florence, as alsoe before the universal practice of the Catholic Church where he must admit infallibility, if he will carry the name of a Catholic But unfeignedly Mr. Harrington is reduced to some extremity, when he is forced to fly to the Sanctuary of Authority, which Mr. Blacloe is not accustomed to make use of, not so much as of the holy Scripture itself, as is apparent to those who have perused his writings.  
3. M. Blacloe is iniutious to the Universal practice of the Catholic Church, in the foresaid imprisoning of the faithful souls in Purgatory until the day of judgement; whereas the Catholic Church doth erect Privileged Altars, offer Masses, apply suffrages for their speedy delivery. Moreover he is notably iniutious to the practice of the Catholic Church, in that he calleth those Priests who live by the Altar, homines triobulares.  
Mr. Blacloes erroneous imprisonment of souls in Purgatory, proceed; from a misunderstanding of the inflexibility attributed by some Thomists to the Angels, transferring that immobility to the souls departed. For the Said Thomists do only teach Daemons esse in malo obstinatos, quia voluntas Angeli adhaeret fix, & immobiliter obiecto quod libere elegit, perinde ac facultas apprehensiva rei quam cognovit: but the faithful souls in Purgatory non elegerunt propria voluntate tormenta temporalia qua patiuntur, sed iustissimo Dei iudicio puniuntur. Neither is there any Thomist or Divine that will make use of that inflexibility, to prove the detention of the souls in Purgatory, till the day of judgement: and therefore I do wonder how this fancy could occur unto him. Morover the Mayor part of Catholic Doctors do deny that the obstinacy of the Devils in malo proceeds from their inflexibility, but rather from the wretched Condition of their state, certainly knowing that out of it there is no Redemption: and upon that score conceive an intense hatred against God, the inflictor of their torments, greater than can be expressed. Besides it is evident out of S. Luke cap. 11 that diabolus mutat aliquando sententiam. Cum immundus spiritus (says this holy Evangelist) exierii de homine perambulat per loca inaquosa quaerens requiem: & non inveniens dicit, revertar in domum meam, unde exivi.  
And did noth the Devil mutare sententiam when he persuaded judas to betray Christ, and a little while after, endeavoured to hinder his sentence of Death, suggesting to pilate's wife in her sleep to divert Pilate from giving sentence? ergo the Devils are not so immutable or inflexible, but that they can change their opinion. To Conclude, natural reason doth demonstrate mutability and flexibility in Angels: for no object can introduce a necessity in their will, unless it hath rationem summi boni vel summi mali: but there are no objects which have rationem summi boni vel summi mali, respectu tum intellectus, tum voluntatis Angelorum, as is clear, and Confessed by both Philosophers and Divines. Ergo, etc.  
Out of the Premises I do evidently conclude Mr. Blacloe in his Learning to be injurious to holy Scripture, to the Catholic Church, and to natural reason, and consequently that his spirit is neither sober, nor Christian like, nor peaceable: for S. Austin sais lib. 4. de Trin. cap. 6. Contra rationem nemo sobrius, contra Scripturam nemo Christianus, contra Ecclesiam nemo pacificus senserit.  
I do remember when I was Superior in England, that the foresaid detention of the souls in Purgatory, begot so great a scandal amongst Catholics, that some were resolved to bestow no charities upon the secular Clergy, imagining them to be infected with Mr. Blacloes exorbitant doctrine. And some 2. or 3. years ago, one of our Chiefest Brethren for learning, and other great parts, being on his death bed, and leaving by will a considerable Charity to the secular Clergy, that his soul might receive benefit by their prayers, made à proviso, or express order, that no part of the said Charity should be distributed to Mr. Blacloe or his adherents. Now how great à disgrace, how odious a scandal, how considerable à prejudice Mr. Blacloes new Divinity hath brought to the secular Clergy, I appeal to your judgements.  
I could enlarge myself in this declaratory Epistle, if I thought it either necessary, or that I were furnis'hd with convenient leisure from my other Engagements. However I have thought it fit to inculcate unto you, two special instructions, conducing to your own advantage, and to the advancement of your Religion.  
The first is the Excellency of your vocation, in which the divine goodness hath promoted you to the highest dignity upon earth, to wit, the office or charge of spiritual Pastors, importing zelus animarum, which, according to holy Scripture, is omnium divinorum divinissimum: for it doth render you perfect imitators of God, and Coadjutors of Christ in the conversion of Sinners. And S. chrysostom affirms in or: de S. Philog. that there is not any thing in this mortal life, that can afford a more ample, and evident testimony of perfect Charity towards God, then to procure the salvation of souls, pro quibus mortuus est Christus.  
The most divine propriety of that divine zeal consisteth in the Sacrifice of our lives, Holy David was inflamed with zeal relating to that propriety, when he said, Quis mihi tribuat, ut ego moriar pro te, Fili mi Absalon, fili mi? as alsoe S. Paul 2. Cor. 12. Ego autem libentissime impendam, & super impendar ipse pro anibus vestris: and 1. Cor. 15. quotidie morior propter vestram gloriam fratres. But to search no farther for examples of this nature, the Sons of your old Mother, your own Brethren and Predecessors, in this last age, have excelled in this attribute of zelus animarum, willingly embracing ignominious deaths proper to dogs, and Thiefs for the defence of Catholic faith. As the Children of Israel possessed the land of promise in funiculo distributionis; even so they purchased the heavenly Paradise, prefigured by the land of promise, in funiculo or laqueo suspendij. To execute Christ their master's Counsel, to wit, estore prudentes sicut serpents, like wise serpents transeuntes per angustum foramen, that is, the narrow noze of a Rope, they unvested themselves of their old garment of mortality, and assumed a new habit of Immortal glory. And their blood was the first seed that preserved Religion, in your Country, that continued it, that increased it They were principally the foundation stones of your rebuilded Church, cemented in their own blood, next unto the angular stone Christ JESUS. Therefore the inheritance of this Church chiefly belongeth to you, who are the true successors of your Brethren, who with th' effusion of their blood founded it, and raised it anew: and this inheritance you will ever enjoy, unless unfortunately you shall sell it for a mess of Pottage, that is, for an inordinate appetite of profane doctrines.  
There is another propriety belonging to that divine zeal of souls, and more essentially, and necessarily annexed to your spiritual charge, than the former above mentioned. This is a prudent and careful conduct in your government, which S. Peter in his first Epistle expresseth in these few words, sobrii estote & vigilate. And S. Paul Rom. 12. shows evidently that pastoral government hath a necessary dependence of sobriety, when he says, non plus sapere quam oportet sapere, sed saperead sobrietatem: the meaning of which sentence in the 1. Tim. he particularly declareth, commanding Timothy devitare profanas vocum novitates, & oppositiones falsi nomini● scientia. And the reason is, for if Pastors do entertain false doctrines, or do suffer them to take root in their Territories on districts, they will bring, infallible ruin to many souls. For doctrine being the Spiritual food, if sound, good, and incorrupted, it nourisheth, and preserves life; if unsound, and corrupted, it poisoneth and causeth death. Atrius, saith S. Hierome, una scintilla fuit, sed quia non statim oppressa, totu● orbem depopulata est.  
The difference betwixt profane Novelties and sober doctrine, is, that this is grounded in Universality, the others in singularity: this relieth on unitas, Doctorum, profane Novelties on unus Doctor which how dangerous and pernicious a thing it is, clearly expresseth the golden sentence of Martianus the Emperor, delivered in the Councell of Chalcedon, qui (inquit) post veritatem repertam, 〈◊〉 Doctorum unitatestabilitam, aliquid vl●erius discutit, mendacium quaerit.  
The like censure is usually inflicted on ill profane Novelties descending from Vnus Doctor, or singularity, by the ancient Fathers S. Austin, S. Hylatius, S. Hierom, Tertullian, etc. They zealously resisted by their writings new doctrines in their bud, or first springing up, before they were presented to the touchstone of Christ's Vicar, to be marked with Anathema. And it is evident out of the Roman breviary die 26. Novembris, that S. Peter Bishop of Alexandria excommunicated Atrius for favouring Melesius, who according to S. Epiph. Sectam dumtaxat fecerat, & non à fide discesserat. I wish that you were furnished with convenient opportunity to peruse the gallant works of these old Champions of Catholic faith, that thereby you might be moved and encouraged to imitate their zeal and conduct in pastoral government; and to learn from them, sapere ad sobrietatem.  
But sapere ad sobrietatem is not only sapere ad sanam doctrinam, it also imports sapere ad obedientiam The obedience of S. Peter Christ's first Vicar, did recover the Keys of heaven which disobedience had lost: tibi dabo claues regni caelorum, Mat. 16. and if you shall exhibit obedience to his lawful successor, infallibly you will regain the authority, power, and jurisdiction, which you were deprived of by the Death of your Blessed Bishop. For as great S. Gregory says, si obedientes fuerimus Praepositis nostris, obediet Dominus orationibus nostris. But how obedient Mr. Blacloe hath been to his Praepositi, I leave it to yourselves to form a judgement, out of the above mentioned passages. And how obediently Mr. Harrington hath exercised his pretended office of Sub-Deanship, I will remit you to the Close of your Bishop's letter, dated 11. October, 1653. and directed to Mark Harrington, William Harrison, Peter Peterson, Thomas Ashton, Andrew Knightley, where concerning the said Sub-Deanship as followeth.  
And as for Mr. harrington's Sub-Deanship, I answer that I never instituted such an office, nor would make him Sub-Deane, though Mr. Fitton did desire me; nor ever assuredly knew, that ever he usurped such an office, until I read your first letter. Wherefore I command him to give it over, till he show me, both that Mr. Fitton had authority to make him Sub-Deane, and also legally made him such. Pacem & veritatem diligite, & Deus pacis erit vobiscum. Farewell.  
Yours assuredly RIC. CALC.  
Hear is observable, that Mr. Harrington, notwithstanding his Lordship's command, did not desist from the execution of the said Sub-Deanship. And if Mr. Fitton could not institute him Sub-Deane, how can it be imagined, that in articulo mortis, he left him a Deanship for a Legacy. These are proceed without any precedent: and therefore I can say with S. Austin in his 3. book against julian above mentioned, mira sunt quae dicitis, nova sunt quae dicitis: mira stupemus, nova cavemus. I confess ingeniously I vnderstand not this way of managing your affairs. Vir obediens loquetur victorias. And upon this score only you can be a flourishing Clergy.  
The second instruction, conducing to your own, and your Religion's advancement, is Christian patience in your present persecution. It conduceth to your own advantage, because as fire doth give an addition of lustre to Gold tried in the furnace: even so affliction renders the afflicted more illustrious, afflictio afflictos multum nobilitat. Also it conduceth to the advancement of your Religion; for as Camomile the more it is trod on, and suppressed, the more it spreads, and flourisheth: in like manner your Religion the more it is persecuted, the more ground it wins, non resistendo se patiendo cres it.  
These advantages undoubtedly will afford you comfort, encouragement, and constancy in your sharp encounter with tribulation, for seeing that the propriety of affliction propter iustitiam, is afflictos nobilitare, that is, to dignify, and make glorious: it justly challengeth from you esteem, respect, and honour. Holy job (saith S. chrysostom hom. 15. ad Pop. Antioch) Non tam splendidus fuit in tribunali Rex sedens, quam insignis & illustris in fimo. His dunghill of affliction did more dignify him, than his throne of Majesty, his ulcers did more beautify him, than before the integrity of his body. job without his ulcers we less reverence: job with his ulcers we regard, admire, and honour, as the only miracle of patience. And therefore job had never obtained so excellent a prerogative of honour, and worship, if on his dunghill he had not sustained contradiction, and affliction. The holy Apostles knowing the benefit of tribulation propter iustitiam, cheerfully endured stripes, prisons, bannishments, gibbetts, sword's, lances, knives, and all sorts of cruel torments: but after their Death, the same world that sentenced them to die, did, and doth still celebrate their memories with Religious worship. S. Austin in psal. 44 says thus, ostendatur mihi Romae in honore tanto templum Romuli, in quanto ibi ostendo memoriam Petri. And in psal. 65. he relates, how the Emperor diademate deposito ploravit ad memoriam piscatoris. And experience evidently shows, that the Catholic church in all times, and ages, hath celebrated the memory of other Saints, Confessors, Martyrs, Doctors, and Virgins with much joy, with great solemnity, with singular honour, and with Religious reverence. And your last Blessed Martyr, if the sire of tribulation had not tried, and dignified him in the furnace of Tyburn, he would have wanted the honour that is exhibited unto him, and the honourable Tomb that he now enjoyeth. Neither did the golden chains shine so bright on the shoulders of his Persecutors, as did the Rope about his neck.  
But tribulation gave not lustre to job only as he sat on his dunghill, or to the Apostles, and other Saints in the encounter with their cruel torments: for after death it procured a splendour of: fare higher nature: Momentaneum hoc (says the Apostle, 2. Cor. 4.) tribulationis nostrae aeternum gloriae pondus operatur in caelis. after the finishing of their tortures, it wrought a glory above itself, according to the same Apostie, non sunt condignae passiones huius temporis ad futuram gloriam.  
Out of the premises you may tightly conclude that tribulation propter iustitiam is ingens bonum. Bonum, because it doth benefit, and dignify the afflicted. Moreover Christ himself biddeth us take joy in it, according to the holy text, Cum persecuti vos fuerint homines, propter me, gaudete, & exultate. And therefore it is bonum; for to express gladness for a thing that is not good, is against the light of reason. And that it is ingens bonum, is clearly gathered, from the excellency of the reward, that is due unto it, merces copiosa in caelis. Moreover it is not only hominis bonum, but also Dei donum. Vobis (says the Apostle to the Hebrews) datur non solum in eum (Christum) credere, sed etiam rapinam bonorum pati, as if credere in Christum, without pati pro Christo, were insufficient. And upon this score, S. Hierome in his Epistle add Ascls. rendereth thanks to God, for his affliction. And S Cyprian, when his persecuting judge pronounced sentence of death against him, replied only Deo gratias. Wherefore persecution propter iustitiam, is both donum, and bonum; donum in that it proceedeth from God: bonum in regard it honoureth the giver, enricheth, and dignifieth the receiver.  
Yet that which more evidently doth manifest tribulation, to be both bonum, and donum, is the appatent exhibition of God's presence, and special assistance, towards all those who suffer for his sake. God was present with joseph in Egypt, with the Israelites in the red sea, with the three Children in the burning furnace, with jonas in the bottom of the sea, with S. Peter in prison, whom he miraculously enlarged, with S. Agatha in the torture of her breast, which he restored, with S. Catherine on the wheel, which he Broke in pieces, with S. Agnes in the fire, which he extinguished, and with several Legions of other Saints, in their several afflictions and torments.  
Now I could extremely desire, that this bonum, and donum tribulationis propter iustitiam, were not only imprinted in your minds, but in the hearts of all your English Lay Catholics, who, at this instant, do groan, under the burden of as heavy a persecution, as hath happened (perhaps) since the change of Religion to the end, that settled in a Christian Confidence of the divine presence, and assistance in their afflictions, and encouraged with a Christian expectation of their great reward, merces copiosa in caelis, they may have joy in their furnaces, delight in their prisons, content in their penalties, and comfort in their rapina omnium bonorum. And it is an infallible argument, that those Christians do begin to live eternally in Christ, who endure temporal persecution for Christ. For to begin to live in Christ eternally, is to make a lively profession of their faith in Christ: and to make a lively profession of their faith in Christ, is to espouse the Cross of Christ, on which in his own person he destroyed death, and restored life. And to espouse the Cross of Christ, is to undergo the torcular; for the Cross of Christ, is verè torcular, in which the first pressed botrus, or bunch of grapes was Christ himself, à botrus I say, that was not empty but full of generous, pleasant, and most rich wine, from which proceeded praeclarus Calix inebrians, that is, the most August price of our Redemption.  
These premises, like a pure glass, do reflect, and clearly show the necessary, and essential connexion that interceedes betwit credere in Christum, and pati pro Christo: and consequently do illustrat that orthodox verity inculcated to the Hebrew's, vobis datur non solum in eum credere, sed etiam rapinam bonorum pati. Wherefore, if credere in Christum, shall justly challenge from you respect, esteem, and obedience, the same honour reverence, and submission is due to pati pro Christo. That you may be armed with Christian constancy, and Christian perseverance, both credere in Christum, and pati pro Christo, I shall daily offer to Christ my best employments, and say with the Blessed Apostle, quotidie morior propter vestram gloriam fratres; Who am.  
Your most obedient brother in Christ JESUS, and most humble servant. G. L.  
Postscript  
I do profess before God, and his blessed Angels, that my design, in publishing this declaratory Epistle, hath been purely to conserve our Clergies honour, to prevent farther spreading of dangerous doctrines, and to vindicate my own Innocency.  
As concerning difference betwixt myself, and Mr. Blacloe, in the time of my acquaintance with him, that is, in the space of above thirty years, to my best remembrance, I never gave him the least occasion of offence, more than showing my aversion from his profane Novelties, in which I did adheere to all our ancient Clergy: as alsoe by expressing my dislike of his perverseness, and disobedience, to Authority.  
FIN.