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the World; for all of them are of the Gentiles. And for those who yet remain Unconverted, or have not had the Gospel fufficiently proposed to them, we must leave them to God Who made them, and will Require from no Man more than He has given him, but will Judge all People Righteously. Of this I have fpoke before.

(25.) But I observe that fince this Notion of Infallibility came in to the Church of Rome, it has Rooted out all Charity, and her Religion has been chiefly Employed in Curfing and Damning all the World but her felf. Her Canons are tagged with Anathemaes upon every Occasion, and you hear little in them of who fhall be Saved, but every Page is full of who must be Damned. And the Bulla in Cana pins the Bafket, and leaves very few to Escape, even of the Roman Communion it felf.

It is a Common Argument with which your Priests frighten Women and Children, viz. Tou Proteftants say it is poffible for a Papift to be faved: But we Papifts fay, it is impoffible for a Proteftant to be Saved: Therefore it is fafer being of our Side.

for astut this has turned to their Confusion,

for as ther is nothing in it but a confident 4verring, it fhews that they have no Charity, which is Greater even than Faith it felf, I Cor. xiii. 13. And therefore that they can be no Chriftian Church: Their Want of Charity being by this much plainer than our Want of Faith. Take Chillingworth's Antwer to this, Chap. vii.

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of his Works, p. 306. "You (Jays he to Knot the Jefuit)" vainly pretend, that all Roman "Catholicks, not one excepted, profefs that Proteftancy unrepented deftroys Salvation. From whichGenerality we may except Two at least to my Knowledge, and thefe are, Your felf, "and Francifcus de Santa Clara, who affures us, "that Ignorance and Repentance may excuse 66 a Proteftant from Damnation, tho' Dying in "his Error. And this is all the Charity, which "by your own Confeffion alfo, the most fa"vourable Proteftants allow to Papifts.

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Militiere was perfuaded that King Charles I. was Happy in Heaven, because he preferred the Catholick Faith before his Crown, his Liberty, his Life. [Now it is known to all the World that King Charles I. lived and dyed in the Communion of the Church of England, which he declared with his laft Breath upon the Scaffold.] But Arch-Bishop Brambal gave him this Answer, That which you have con"feffed here concerning King Charles, will spoil σε your former Demonftration, That the Proteftants have neither Charch nor Faith. But you "confefs no more here than I have heard fome "of your famous Roman Doctors at Paris acέσ knowledge to be true in General; and no more than that which the Bishop of Chalcedon (a Man that cannot be fufpected of Partiality on our

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Side) hath Affirmed and Published in Two of "his Books to the World in Print. That Pro"teftantibus credentibus, &c. Perfons living in

the Communion of the Proteftant Church, if

they

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"they endeavour to learn the Faith, and are not " able to attain unto it; but hold it implicitly in the Preparation of their Minds, and are ready to Receive it when God fhall be pleafed to Reveal it (which all good Proteftants and all good Chriftians are) they neither want Church, nor Faith, nor Salvation.

L. Militiere fuppofed that King Charles I. Secretly and Invifibly in the Laft Moments of his Life, was by God's Spirit United to the Roman Catholick Church.

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G. Then no Proteftant, at least no Prote ftant King need Defpair- But to thefe Divines let us add fome Royal Teftimonies. King James I. in his Præmonition to Chriftian Monarchs tell us, That his Mother (Queen Mary) as fhe was ready to lay her Head upon the Block, fent him this Mellage; That although she was: of another Religion than that wherein be was brought up, yet fhe would not prefs him to change, except his Confcience forc'd him to it, not doubting but if he led a good Life, and were careful to do Justice and Govern well, he would be in a Good Cafe in his own Religion.

This was perfectly agreeable to the Sentiments of his Grandfon the late King Jam. II. who often spoke to thofe Divines who had the Inftruction of both his Daughters, to be Diligent in making them Religious and Good Chritians, in the Way of the Church of England, without fo much as hinting at any Change of their Principles towards the Church of Rome, as I have heard my felf from Two

of

of them, Dr. Turner late Lord Bishop of Ely, and Dr. Ken late Lord Bishop of Bath and Wells. And neither before nor after his coming to the Crown would he suffer any Attempt to be made upon them as to Religion, of which there is an eminent Witness now alive, who knows if I fpeak Truth. And when a certain Zealot preffed him to endeavour their Reconciliation to the Church of Rome, and offered his Service for the purpose, the King answered, No, let them alone, they are fo Good they will be Saved in any Church. L. It is ftrange then he should be a Roman Catholick himself.

G. Not at all, for he might think that best for him, without thinking those in hazard who were fincerely of the Church of England, and lived up to the Rules of it.

L. He could not think it lawful to be prefent at your Common Prayers.

G. He did not think it Unlawful, because he heard them at his Coronation.

L. That was upon a particular Occafion.. But does any Roman Catholick think it Lawful to hear them Conftantly or Frequently?

(26.) G. They did think fo, for after the Reformation the Roman Catholicks of England came to our Churches and to our Common Prayer without any Scruple. And this continued till about the Tenth Year of the Reign of Queen Elizabeth, when Pope Pius V. forbad it by his Bull. So that he made the Separation, and if he had not fufficient Power to do it, or that.

ther

ther was not fufficient Caufe for it, then he made the Schifm too, and it lies wholly at his Door. Now it is the undoubted Right of every National Church to Reform, Alter, and Model their Liturgy as fhall be most Convenient, provided there be nothing put into it that is contrary to the Faith, which is not so much as Alledged against our Publick Offices. They have a Breviary at Milan and in other Places, different from that at Rome. And in England before the Reformation ther were Divers in feveral Dioceffes, as what was used in the Church of Salisbury, of Hereford, of Bangor, of Tork, of Lincoln, &c. as is mentioned in the Preface to our Common-Prayer Book, concerning the Service of the Church. But these Differences did not break Communion, nor did the Alteration made at the Reformation, till the Pope by the Plenitude of his Supremacy, and to be Revenged upon Queen Elizabeth, took upon him to break the Communion. For which as ther was no Sufficient Caufe, our Liturgy being all Orthodox, even our Enemies being Judges; fo on the other hand, the Pope's Supremacy did not extend to break in upon the Rights and Liberties of any National Church, as has been and is ftill Maintained by the whole Gallican Church, and others the most Learned in the Church of Rome. And my Lord, I know fome Roman Catholicks of Figure and good Senfe in England, who meerly upon this Account have come over to our Church, and thought themselves Obliged to Return to the

Communion

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