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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 sufficiently 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 (poke before.
(25.) But I observe that firice 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 Carfing 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 shall be Saved, but every Page is full of who must be Damned. And the Bulla in Cæna pins the Bafket, and leaves very few. to Escape, even of the Roman Communion it self.
It is a Common Argument with which your Priests frighten Women and Children, viz. Tou Protestants say it is posible for a Papilt to be saved: But we Papists say, it is impossible for a Protestant to be Saved: Therefore it is safer being of our Side. But this has turned to their Confusion, for as ther is nothing in it but a confident A. verring, it shews that they have no Charity, which is Greater even than Faith it self, 1 Cor. xiii. 13. And therefore that they can be no Christian Church: Their Want of Charity being by this much plainer than our Want of Faith. Take Chillingworth's Answer to this, Chap. vii.
of his Works, P. 306. “ You (Says be to Knot the Jesuit)" vainly pretend, that all Roman
Catholicks, not one excepted, profess that Proteftancy unrepented destroys Salvation. From whichGenerality we may except Two at least
to my Knowledge, and these are, Your felf, ” and Pranciscus de Santa Clara, who assures us,
that Ignorance and Repentance may excuse
a Protestant from Damnation, tho' Dying in « his Error. And this is all the Charity, which
by your own Confession also, the most fa“ vourable Protestants allow to Papists.
Militiere was persuaded 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, wbich he declared with his last Breath upon the Scaffold.) But Arch-Bishop Bramhal gave him this Answer, “ That which you have con“ fessed here concerning King Charles, will spoil
your former Demonltration, Tbat the Prote
ftants have neither Charch nor Faith. But you “ confefs no more here than I have heard some
of your famous Roman Doctors at Paris ac
knowledge to be true in General; and no more than that which the Bishop of Chalcedon (a Man that cannot be suspected of Partiality on our
Side) hath Affirmed and Published in Two of “ his Books to the World in Print. That Pro" teftantibus credentibus, &c. Persons living is the Communion of the Protestant Cburch, if
" they endeavour to learn the Faith, and are not e able to attain unto it ;, but hold it implicitly in “ the Preparation of their Minds, and are ready
to Receive it when God shall be pleased to Re“ veal it (which all good Protestants and all "good Christians are) they neither want Church,
nor Faith, nor Salvation.
L. Militiere supposed that King Charles I. Secretly and Invisibly in the Last Moments of his Life, was by God's Spirit United to the Roman Catholick Church.
G. Then no Protestant, at least no Prote's stant King need Despair- But to these Divines let us add some Royal Testimonies. King James I. in his Præmonition to Christian MoKarchs tell us, That his Mother (Queen Mary) as she was ready to lay her Head upon the Block, fent him this Message ; That although she was of another Religion ihan that wherein be was brought up, yet
she would not press him to change, except his Conscience forc'd bim to it, noe doubt ing but if he led a good Life, and were careful to do Justice and Govern well, he would be in a Good Case in his own Religion.
This was perfectly agreeable to the Sentiments of his Grandson the late King Jam. II. who often spoke to those Divines who had the Instruction of both his Daughters, to be Diligent in making them Religious and Good Chris stions, in the Way of the Church of England, without so much as hinting, at any Change of their Principles towards the Church of Roine, as I have heard my self from Two
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 wbich there is an eminent Witness now alive, who knows if I speak Truth. And when a certain Zealot presfed 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 so Good they will be saved in any Churcb.
L. It is strange 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 sincerely of the Church of England, and lived up to the Rules of it. L. He could not think it lawful to be
present at your Common Prayers.
G. He did not think it Unlawful, because he heard them at his Coronation.
L. That was upon a particular Occasion. But does any Roman Catholick think it Lawful to hear them Constantly or Frequently?
(26.) G. They did think so, 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 Elizabetb, when Pope Pius V. forbad it by his Bull." So that he made the Separation, and if he had not sufficient Power to do it, or that. ther was not sufficient Cause 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 shall 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 Diocesses, 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, conferning 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; so 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 still Maintained by the whole Gallican Church, and others the most Learned in the Church of Rome. And my Lord, I know some Roman Catholicks of Figure and good Sense in England, who meerly upon this Account have come over to our Church, and thought themselves Obliged to Return to the