Exposit. of the Doctrine of the Catholick Church Lond 1685 4 to F. Ellis's Sermon before the K. Dec. 5. 1686 4 to F. FIfth part of Ch. Government Oxf. 1687 4 to Fowlis's History of Romish Treasons Lond. 1681 fol. Franckland's Annals Lond. 1681 fol. The Franciscan Convert Lond. 1673 4 to G. GAge's new Surv. of the West-Indies Lond. 1655 fol. Gee's foot out of the Snare Lond. 1624. 4 to The Gunpowder Treas with a discourse of the manner of its discovery Lond. 1679 8 vo Good Advice to the Pulpits Lond. 1687. 4 to Gratian Edit 1518 4 to H. HOspiniani Historia Jesuitica Tig. 1670. fol. History of the Irish Rebellion Lond. 1680. fol. Dr. Harsenet's Declarat of egregious Pop. Impostures in casting out Devils Lond 1603 4 to The Hind and the Panther Lond. 1687 4 to Hunting the Romish Fox Dubl 1683. 8 vo History of Geneva by Mr. Spon Lond. 1687 fol. History of the Church of Great Britain from the Birth of our Saviour Lond. 1674 4 to History of the Powder Treason Lond. 1681. 4 to Histoire de France par Seigneur du Haillan deest mihi titulus I. INstructiones secret pro super Societ Jesu see Arcana societ Jesu Index expurg librorum qui hoc seculo prodierunt Edit 1586 12 s. Instance of the Church of Englands Loyalty Lond. 1687 4 to The Jesuits Reasons Unreasonable Lond. 1662 4 to See Collection of Treatises Important Considerations Lond. 1601. 4 to It is in the collection of Treatises concerning the Penal Laws K. Jame's Works Lond. 1616 fol. K. MR. King's Answer to the Dean of Londonderry Lond. 1687 4 to Key for Catholicks Lond. 1674 4 to L. LAst Efforts of afflicted Innocency Lond. 1682 8 vo Long 's History of Plots Lond. 1684 8 vo A Letter in answer to two main Questions in the first Letter to a Dissenter Lond. 1687 4 to Letter from a Dissenter to the Divines of the Church of England Lond. 1687 4 to Three Letters concerning the present State of Italy 1688 8 vo M. MYsterium Pietatis Vltraj â—686 8 vo Moral Practises of the Jesuites Lond 1670 8 vo Maldonati in 4 Evangelia Mogunt 1624 fol. Masoni Vindiciae Ecclesiae Anglicanae Lond. 1625 fol. Mirrour for Saints and Sinners Lond. 1671. fol. Manual of Controversies Doway 1671 8 vo Monomachia Lond. 1687 4 to Mr. Meredith's Remarks on Dr. Tennison's Account Lond. 1688 4 to N. NOvvelle de la Republique des Lettres Juin 1686 8 vo Novelty of Popery by Dr. Du Moulin Lond. 1664 fol. Nubes Testium Lond. 1686 4 to New Test of the C. of E. Loyalty L. 1687 4 to Nouvelle de la Republique des Lettres Oct. 1684 8 vo O. OGilby's Japan Lond. 1670 fol. P. PRotestancy destitute of Scripture proofs Lond. 1687 4 to Pontificale Romanum Col. 1682 8 vo Pastoral Let. of the Bish of Meaux L 1686 4 to Present State of the Controversie between the Church of England and the Church of Rome Lond. 1687 4 to Pap. misrepres and repres Lond. 1685 4 to â—ultâ—n's Remarks Lond. 1687 4 to Provincial Letters Lond. 1657 8 vo Mr. Pain 's Answer to the Letter to a Dissenter Lond. 1687 4 to Policy of the Clergy of France Lond. 1681 8 vo Pulton's account of the Confer Lond. 1687. 4 to Popery Anatomis'd Lond. 1686 4 to Parson's Treatise tending to Mitigation 1607 8 vo The Primitive Rule before the Reformation Antw. 1663 4 to A Picture of a Papist Edit 1606 8 vo Primitive Fathers no Protest Lond. 1687 4 to Preservative against Popery by Dr. Sherlock Lond. 1688 4 to Primitive Fathers no Papists Lond. 1688 4 to Papists not misrepresented by Protestants Lond. 1686 4 to Papists Protesting against Prot Popery Lond 1686 4 to Parsons's 3 Conversions out of Eng. 1604 8 vo R. RIâ—herii Histor. Concil Gener. 1683 8 vo Rushworth's Collect. P. r. Lond. 1659 fol. Reply to the Defence of the Exposition of the Doctrine of the Ch. of Eng. Lond. 1687 4 to Reflexions on Mr. Varillas Amst. 1686 12 s. Reply to the Reasons of the Oxford Clergy against Addressing Lond. 1687 4 to Ricauâ— s State of Greek and Armenian Churches Lond. 1679 8 vo Reflexions on the Answer to the Papist Misrepresent Lond. 1685 4 to Religio Laici Lond 1682 4 to Request to Rom. Cath. Lond. 1687 4 to Reynerus adv Waldenses Ingol 1613 4 to Rogers's Faith Doctrine and Religion professed in England Cambr. 1681 4 to Reasons of Fryer Neville's Conversion Lond. 1642 4 to Reflexions on the Historical part of the fifth part of Church Government Oxford 16â—7 4 to S. SUmmary of the Principal Controver bet the Church of England and the Church of Rome Lond. 1687 4 to Secret instructions for the society of Jesus Lond. 1658. 8 vo Sure and Honest Means for the Conversion of Hereticks Lond. 1687 4 to State of the Church of Rome before the Reformation Lond. 1687 4 to Saul and Samuel at Endor Oxf. 1674 8 vo Spanhemii Histor Imaginum Lug. Bat. 1686 8 vo Surii Commentar brevis 1574 8 vo Smith's acc of the Gr. Church Lond. 1680 8 vo His Miscellanea Lond. 1686 8 vo Sheldon's Survey of the Miracles of the Church of Rome Lond. 1616 4 to Dr. Stâ—ll unreas of separ Lond. 1681 4 to Speed's Chronicle Lond. 1623. St. Amours Journal Lond. 1664 fol. Seissellius adv Valden Paris 15â—0 Securis Evangelica Rom. 1687 8 vo A Supplication to the King 's most excellent Majesty Lond. 1604 4 to St. Peter's Supremacy discuss'â— Lond 1686 4 to T. TReleinie's undeceiving the people in the point of Tithes Lond. 1651 4 to Terry's voyage to East-India Lond. 1655 8 vo Tertulliani Opera Franek 1597 fol. Touch-stone of the Reform Gosp. L. 1685 12 s. Transubstantiation defended Lond. 1687. 4 to Traver's Answer to a supplicatory Epistle Lond. 1583 8 vo Toleti Instructio Sacerdoâ—um Venet. 1616 4 to Travels of Sig. de la Valle Lond. 1665. fol. V. VIndica of the Bishop of Condoms Exposition Lond. 1686 4 to Vasquez de cultu adorationis Mog 1601 8 vo Bp. Vshers Life and Letters Lond. 1686 fol. Vidicat of the sincerity of the Prot. Religion Lond. 1679 4 to Veritas Evangelica Lond. 1687 4 to The Use and great Moment of the Notes of the Church Lond. 1687 4 to W. WAlsh's Histor. of the Irish Remonstrance Lond. 1674 fol. His 4 Letters on several Subjects 1686 8 vo Wilson's Hist. of G. Britain Lond. 1653 fol. Correct the Errata thus 95. l. 19 in the Margin r. p. 12. p. 32. l. 11. r. commendavit INTRODUCTION HAving observed the difference between the Method followed by Protestant Divines and that which the Gentlemen of the Church of Rome take in their unwearied endeavours for gaining Proselytes I have several times taken notice that instead of handling particular Controversies they for the most part wholly decline them and take another course wherein what their design is will easily be apprehended if we consider that their experience tells them that Prejudice is
Protestant that the Church of which he is a Member holds them there needs no great industry to prevail with such a man to leave it This course the Popish Bishop of Ferns in Ireland took to perswaâ—e Father Andrew Sall who had left the Jesuits among whom he had continued many years and about sixteen years since became a Member of our Church to return to the Romish Communion insomuch that Father Walsh confesses that he had strangely misrepresented the Church of England in his Book against that Convert But I think never did any of their Writers equal Father Porter Reader of Divinity in the College of St Isidore at Rome who this very year in a Book printed there and dedicated to the Earl of Castlemain and Licensed by the Companion of the Master of the Sacred Palace and others as a Book very usefull for the instruction of the faithfull tells us that the God of the Protestants doth not differ from the Devil nor his Heaven from Hell and that the whole Frame of our Religion is founded in this horrid Blasphemy THAT CHRIST IS A FALSE PROPHET which he attempts to prove by another Misrepresentation as great as this for saith he the English Confession of Faith asserts that General Councils GUIDED BY THE HOLY GHOST AND THE WORD OF GOD may Err for which he cites the 19. and 20. Articles of our Church the latter of which onely asserts that the Church ought to be guided in her decisions by the Word of God and tho' the former doth affirm that the Church of Rome hath erred yet it saith nothing of General Councils the 21 Article indeed affirms that they may Err and the Reason it gives is because they are an ASSEMBLY OF MEN WHO ARE NOT ALL GUIDED BY THE SPIRIT AND WORD OF GOD so that all this Fryers Exclamation of the horridness of such a Doctrine as he charg'd upon us serves onely to shew his own immodesty and to let the world see with what strange Confidence some men can advance Assertions and alledge Authorities which any one that can read will discover to be forg'd This I confess seems to be a new Charge of his own inventing but that which he brings in another place that we are not oblig'd by our Religion to pray was long since framed by the Priests at the beginning of the Reformation who perswaded the people that in England the Protestants had neither Churches nor form of Religion nor serv'd God any way and they had so possess'd them with that opinion that several persons were reckon'd Lutherans onely because they were horrid Blasphemers That the Decalogue is not obligatory to Christians and that God doth not regard our Works is one of the monstrous Opinions which Campion had the confidence to 〈◊〉 both our Vniversities was maintained by the Church of England and like a Child who to cover one untruth backs it with another he quotes the Apology of the Church of England as his voucher wherein these words are found which are so clear that they alone are enough to make those blush who by Translating and Publishing this Treatise of Campions the last year have made his Forgeries their own the words of the Apology are these although we acknowledge we expect nothing from our own Works but from Christ onely yet this is no encouragement to a loose life nor for any to think it sufficient to believe and that nothing else is to be expected from them for True Faith is a living and working Faith therefore we teach the people that God hath called us to good Works And that the Reader may see what Credit is to be given to the Romanists in this point I shall give an account of the Doctrine of the several Reformed Churches about the necessity of good Works and then shew with what confidence these Gentlemen affirm that the Protestants teach that good Works are not necessary The four Imperial Cities in their Confession of Faith presented to the Emperour in the year 1530. having explained the Doctrine of Justification by Faith onely have these words But we would not have this understood as if we allowed Salvation to a lazy Faith for we are certain that no man can be saved who doth not love God above all things and with all his might endeavour to be like him or who is wanting in any good Work And therefore enjoyn their Ministers to preach up frequent Prayer and Fasting as holy Works and becoming Christians in which the Augustan Coâ—fession agrees with them that good Works necessarily follow a true Faith for even at that time the Calumny that they denyed the necessity of them was very common as appears by their solemn disclaiming any such Opinion in the twentieth Article affirming that he cannot have true Faith who doth not exercise Repentance The same is taught by the Helvetian Churches in their Confession compos'd at Basil Ann. 1532. that true Faith shews it self by good Works and in another fram'd at the same place Ann. 1536. we find this Assertion that Faith is productive of all good Works The Bohemian Churches affirm that he who doth not exercise Repentance shall certainly Perish and that good Works are absolutely necessary to Salvation is the Doctrine of the Saxon Reformers in their Confession of Faith offer'd to the Council of Trent Ann. 1551. and in that presented to the same Council by the Duke of Wirtemberg the following year there is this Profession we acknowledge the Decalogue to contain injunctions for all good works and that we are bound to obey all the moral Precepts of it We teach that good works are necessary to be done And in particular it commends Fasting and in the twenty second Article of the French Confession it is affirmed that the Doctrine of Faith is so far from being an hindrance to a holy Life that it excites us to it so that it is necessarily attended with good works The Church of England agrees with the rest of the Reformed Artic. 12. that good works are acceptable to God and do necessarily spring out of a True and lively Faith. And the Confession of Faith subscribed by all the Churches of Helvetia Ann. 1566. and afterwards by the Reformed of Poland Scotland Hungary and Geneva gives this account of the Faith of those Churches Faith causes us to discharge our duty toward God and our Neighbour makes us patient in Adversity and produces all good works in us so we teach good works to be the Off-spring of a lively Faith. And although we affirm with the Apostle that we are justified by Faith in Christ and not by our good works yet we do not reject them But condemn all who despise good works and teach that they are not necessary And in the thirteenth and fourteenth Articles of the Scotch Confession they maintain the necessity of all good
works because they are commanded by God which is likewise the Doctrine of the Dutch Churches as appears by the Profession of their Faith in the Synod of Dort affirming that it is impossible that True Faith should be without works seeing it is a Faith working by love which causes a man to do all those good works which God hath commanded in his word And the same Doctrine is delivered in the Articles of the Church of Ireland but because I have not those Articles at hand I omit the words Thus by an VNIVERSAL CONSENT of ALL the PROTESTANTS we find the NECESSITY OF GOOD WORKS maintained and I CHALLENGE OUR ADVERSARIES TO PRODUCE ANY ONE ALLOWED AUTHOR WHO HOLDS THE CONTRARY AMONG US WHICH IS A UNITY BEYOND WHAT THEY CAN SHEW IN THEIR CHURCH FOR ANY ONE POINT though if they could it would not justifie their Charge who so often tell us that we must not take the Faith of any Church from private writings but their publick Confessions But these Gentlemen scorn to be tyed by any Rules tho' never so just even in their own opinions and therefore in a Supplication directed to King James by several Romish Priests they affirm that whosoever leaveth their Communion for ours beginneth immediately to lead a worse life so it is grown into a Proverb that the Protestant Religion is good to live in but the Papist Religion good to dye in And indeed they made it their business to possess their people with that Opinion so that Father Francis de Neville a Capuchin confesseth That he did imagine for a long time that they of the Reformed Churches admitting Justification by Faith alone did it to exclude good works from the way of Salvation and shew themselves in that to be Enemies of Charity and of other Virtues and did therefore extreamly condemn them but when he came to sound their Doctrine and see how they judge good Works necessary to Salvation and that the Faith whereof they speak is not a dead Faith but a lively Faith accompanied with good Works He acknowledged they were wrongfully blam'd in this as in many other things also But though this Gentleman was so sincere yet there are but few among them who tread in his steps for to pass by all the Controvertists of the last Age we need go no farther than these late years to find instances of their Misrepresentations in this Particular one of them in a Book dedicated to her Majesty tells the world that the Principle of our Religion takes from us the yoke of fasting freeth us from all necessity of good works to be saved and of keeping the Commandments of God and that we might not think he asserted these onely to be consequences of our Doctrines he adds that most Protestants hold that position and that it is our express Doctrine and in another place he affirms that praying watching and fasting are wholly out of use among Protestants and not only contrary to the liberty of their new Gospel but even fruitless vain superstitious Toys according to the Tenets and Principles thereof Another sets it down as one of the Protestant Articles That good works are not absolutely necessary to Salvation Which Father Turbervill confirms by being more particular The Catholick Church saith he teacheth much Fasting Prayer and Mortâ—â—â—cation she exhorts to good works voluntary Poverty Chastity and Obedience the contrary to all which holy Doctrines are taught by Protestants And a very late Author insinuates that it is all one to Protestants whether God be served with Fasting Watching Mortifying or without But the Roman Divine Father Porter is more express that one of the Causes which renders the Reformed so averse to Popery is that they abhor Fasting and Repentance and account Prayer and other Offices of Religion tedious that our Religion allows us to believe that good works are not necessary to Salvation that by our Doctrine Thieves Murderers Blasphemers c. may attain Heaven BY THEIR BEING SO if they will but believâ— and that BY BEING SVCH they are as much the Sons of God as the Apostles were with abundance more of such abominable stuff fit only for carrying on a most malicious Design When with their best Rhetorick these Gentlemen have endeavoured to perswade the world that they are abus'd in the account given of their Doctrines by our Divines all they pretend to complain of amounts to no more than this that we have drawn Consequences from our Doctrine which they will not hear and we find not that their greatest malice can pretend to much more surely then it is high time for them to reflect a little upon that Counsel of our SAVIOUR first to pull the Beam out of their own Eye 'T is not for want of Materials but because I would not be prolix that I produce no more particulars in this point of good works for I do not remember to have seen any one of their writings which is not guilty in this kind I have more need to make an Apology for insisting so long upon this one particular but I was easily induc'd to it knowing that one of their great Designs is to possess the devouter sort of men with a belief that we left their Communion to have greater Liberty for the Flesh in prosecution of which they are so strangely immodest as to publish such false Opinions for us as directly contradict our publick Confessions the discovering of which I look'd upon the best way to oppose their Slanders But to take a short view of other particulars The Author of Veritas Evangelica before cited runs wholly upon this point that we believe the whole Church hath failed and thence argues that Christ had no Church for some years into the same Error Father Mumford the Jesuit runs and another affirms that we teach the Church of all Nations is confin'd to England Because we reject all Traditions that are not according to the Rule of Lirinensis received every where at all times and by all Father Porter laies this down as one of our Principles that all Traditions of all sorts are the inventions of men though he could not but know that we receive the Scriptures from such an universal Tradition and are ready to embrace any other Doctrine conveyed to us as they are With the same sincerity and modesty he affirms that we pretend that the EXPRESS WORDS of Scripture are our RULE OF FAITH without any interpretation or consequence drawn from them tho' not to mention other Churches the Church of England declares that we are to be guided not onely by the express words of the Scripture but by the consequences drawn from it and yet this Gentleman affirms that our Confessions of Faith pretend onely to the express words It is notoriously known that our Differences about Church Government are no Articles of our Faith and yet this Author tells us that the equality of power in
Books we call in question are such as have Evident Characters of Forgery in them and which are suspected by the learned Romanists themselves we fairly propose our Objections to be answered which generally have that Weight as to convince the more knowing of our Adversaries we decry all such shifts as this Gentleman mentions while any one that looks into the second Chapter of the following Discourse will find that it is a Rule among those of his Communion to invent some favourable Exposition or deny the Authority and genuineness of the Author The Charge shews so much impotent Malice which would fain be doing some mischief that I am apt to believe it is rather an insinuation of some furious Missionary than the real product of Mr. Meredith's Pen who seems more zealous than spitefull in his erroneous Profession and knowing no better may perhaps be prevail'd on to publish anothers pretended Observation which neither he nor any for him can make good If they can it is incumbent on them to prove it by as full Evidence as I have given of their being guilty of this dis-ingenuous Artifice I know the Methods of these Gentlemen too well to let any thing pass which may be liable to an Exception without preventing it if they would fairly answer a Discourse I would wait till they publish their Objections but the trick of running about and casting virulent Reflexions upon particular Passages in private makes it necessary for me to give the reason why I affirm that the cause of the great bitterness against the Waldenses was their freedom in taxing the vices of the Pope and Clergy I could demonstrate the truth of it from what is acknowledged by themselves of those poor people who could deserve such Treatment upon no other account seeing according to Rainerus their bitter Enemy they were blameless in every thing but that they spoke against the Roman Church and Clergy but I will confirm my Assertion with the Authority of the Sieur du Haillan in his History of Philip the Second who affirms that tho' they had some ill Opinions yet they did not irritate the Pope and Princes and Clergy against them so much as their freedom of Speech did which brought upon them an universal hatred and caus'd so many abominable Tenets to be falsely imputed to them This Testimony coming from a Roman Catholick of his Quality both confirms my Observation and shews the Original of those Misrepresentations and Calumnies we labour under that they are purely in prosecution of their Doctrine which avows the lawfulness of slandering another to preserve ones honour a position which is own'd and defended by their greatest Casuists and which they reduce into practice upon all occasions as I have proved in the third Chapter § 3. Thus they dealt with Molinos a few Months since at ROME insinuating that his design was under the pretence of raising men to a higher strain of Devotion to wear out of their minds the Sense of the Death and Sacrifice of Christ and attempting to perswade the people that he was descended of a Jewish or Mahometane Race and carried in his Blood or first Education some seeds of those Religions to which they added several immoral Crimes tho' they were asham'd to insist upon them in his process so that their slanderous Reports have gain'd but very little Credit They have been so kind of late as to let us see who they were that first devised those noisie Calumnies that most of the Clergy of our Church were Papists by appearing barefac'd and endeavouring to prove that the whole Controversie lay between the Dissenters and the Church of Rome since when one of their greatest Champions hath put on the disguise of a Dissenter and attempted to perswade us that the Learned Answerer of Nubes Testium held several Popish Principles and that it would be all one to joyn with the Papists or the Church of England but he was soon discovered by his ingenious Adversary and so expos'd for his wretched Artifice that if he had not a face of an unusual Composition he would blush to appear in publick after such a shamefull trick which I hope will make our Brethren the Dissenters more cautious how they entertain such Surmises of those men who so learnedly and successfully oppose Popery when they who would be thought the onely true Protestants are content to sit still and be lookers on I expect to have the Decree of the 2d of March 1679. opposed to it and to have a great many hard names bestowed on me for daring after that to lay such Doctrines as are condemn'd in it to their Charge But besides that this Decree is an unanswerable Evidence that those Doctrines were taught by the Jesuits and other Casuists it is notoriously known that these Censures are so little regarded that they are almost contemptible The Apologist for the Decree of the Senate of Venice against the Jesuits tells us that on this side the Alps the Censures of the Roman Congregation are so little valued that every person is at liberty to read those Books which they condemn whose practice in this point is defended by Gretzer That in Spain they have an Index of prohibited Books peculiar to themselves whereby those Books are frequently allowed which are forbidden at Rome and many others which are permitted there are censur'd in it but at Venice they observe neither Index nor do they admit of any of the Roman Decrees which indeed are in themselves of no moment being often grounded on mistakes and misconceptions by which the best Books are sometimes prohibited and condemned So that Doctor Holden assures us that among all thinking and sober men there is little or no regard had to them And it is impossible to be otherwise when a Book shall upon the most strict Examination be twice approv'd and yet afterwards condemned as contrary to the Faith which is the Case of Doctor Molinos at this time whose Treatise intituled the Spiritual Guide was in the year 1675. printed with the Approbation of the Arch-Bishop of Rheggio the General of the Franciscans D'Eparsa a Jesuite and Qualificator of the Inquisition and two others and received with great Applause in all places even of the Present Pope himself who lodg'd him in his Palace and gave several marks of a great esteem for him and when his Book and the Discourses of the now Cardinal Petrucci were afterwards upon some complaints brought before the Inquisition and severely examin'd they were again approv'd and the Answers which the Jesuits had writ censured as scandalous but upon the Interposition of the French King the same Treatises were condemn'd by that very Court which had approv'd them Molinos publickly expos'd and sentenc'd to perpetual imprisonment Cardinal Petrucci under disgrace and the Pope himself so far suspected that some were deputed by the Inquisition to examine him so Heretical were those Opinions now which but a
his Majesty of Blessed Memory K. James tells us that The Conspirators who suffered for the Gunpowder Treason justified themselves and even at their deaths would acknowledge no fault And when Faux and Winter were admitted to discourse together in the Tower they affirmed they were sorry that no body set forth a Defence or Apology for the Action but yet they would maintain the cause at their death When some of the Plotters escap'd to Callis and the Governour assured them of the King's Favour and that though they lost their Country they should be received there they replyed that the loss of their Country was the least part of their Grief but their Sorrow was that they could not bring so BRAVE A DESIGN to perfection And not onely they who were ingag'd in it justifi'd the Design but Mr. Copley assures us that he could never meet with any one Jesuite who blam'd it Some time after the Jesuits were banish'd FRANCE for the attempt upon the KING by Chastel one of their Scholars when they were soliciting a repeal of that Sâ—â—tence the Parliament of PARIS remonstrated to the KING that it was absolutely necessary for them to renounce those treasonable Doctrines of the Popes power over Princes or else France could not with safety admit them to return but tho' they were very desirous of admission they would not renounce those positions for it It is notoriously known how many Breves were sent over into England to forbid the taking the Oath of ALLEGIANCE which they affirm to contain many things contrary to the Catholick Faith. Immediately after the Murther of K. Henry the Fourth of FRANCE the Jesuits desir'd leave to teach Schools in their Colledges upon which the Parliament required that they should first declare that it is unlawfull for any person to conspire the death of the King that no Ecclesiastick hath any power over the Temporal Rights of Princes and that all are to yield the same obedience to their Governours which Christ gave to Caesar these positions were proposed to them to subscribe but they refus'd to do it without leave from their General Ann. 1614. Father Ogilby a Jesuite was taken in Scotland who being asked whether the Pope be judge in Spirituals over his Majesty refus'd to answer except the Question were put to him by his Holiness 's Authority but affirmed that the Pope might Excommunicate the King and that he would not to save his life say it is unlawfull if the K. be depos'd by the Pope to kill him In the time of the late Confusions when Mr. Cressy published the Reasons of his leaving the Church of England and turning Romanist he therein inserted a Declaration differing little from the Oath of Allegiance affirming that all the Roman Catholicks in England were ready to sign it but his â—uperiors were of another mind and therefore that Edition was soon bought up and the profession of OBEDIENCE omitted in the second and when some English Gentlemen of that Communion had subscribed certain propositions of the same import with that declaration their subscribing was by the Roman Congregation censur'd as unlawfull What opposition was made to the Irish Remonstrance after the King's Restauration is generally known and I have given a short account in the third and fourth Chapters all that I shall remark here is this that it was a Transcript of Mr. Cressy's declaration which the Pope forbad the Irish Clergy and they refus'd to sign Nay when Father Walsh advised them to beg his Majesties pardon for the Execrable Rebellion they not onely refus'd to ask pardon but so much as to acknowledge that there was any need of it affirming publickly THAT THEY KNEW NONE AT ALL GVILTY OF ANY CRIME FOR ANY THING DONE IN THE WAR They often offer'd to declare that the Deposing Power was not their Doctrine but could not be perswaded to condemn the Doctrine which abets it as unsound and sinfull wherein they have been imitated by some late Writers on their side who tho' call'd upon to affirm it unlawfull to maintain such a power over Kings would never do it But tho' Father Cann would not renounce these Doctrines he proposed at Rome that a formal OATH abjuring the OATH of ALLEGIANCE should be imposed upon those who had taken it and that all who should be admitted Students in the Jesuits house should SWEAR never to take the OATH since as he affirmed a time might come in which it would be necessary for their interests that they be under no such tye to an Heretical Prince § 5. The last Chapter of the following sheets gives a brief Account of some of their Artifices to MISREPRESENT the Doctrines of the REFORMED CHURCHES for every single instance I might have given some hundreds for I never yet saw any of their controversial writings which represent our Doctrines as they are but lest I should be charg'd with imitating such a bad Example I desire the Reader to take notice that the first Quotation out of Securis Evangelica is not quoted as a strict Misrepresentation but to shew how while they tell us that the People swallow all down greedily in the lump that Antecedents and Consequenâ—s go down with them all at once and therefore we ought not to draw odious Consequences from their Doctrine they are doing that which they blame us for and are licens'd to do it by the greatest Licensers of their Church now if their Rule be good then is Father Porter guilty of a notorious Misrepresentation in that instance if it be not good then they must acquit us from that imputation which with so much Noise and little Reason they have endeavoured to fix upon us Let them choose which side they think best § 6. Before I close the Preface I must take notice of one thing more which I have not touched in the Book it self it being my design there onely to prevent the danger of their usual manner of Address which would be of no force if our People did not give them a very great Advantage by running on all occasions into disputes with them I would not have them kept in ignorance FOR BLESSED BE GOD OVR CAVSE NEEDS NO ROMISH ARTS TO VPHOLD IT but it is an ill-thing to be making Experiments in Religion and for unskilfull and weak men to be trying their skill with those who by reason of their Sophistry will be too hard for them I cannot therefore but earnestly request the Reader to keep them if he fall into their company to plain Scripture which it is his duty to be well acquainted with or else to propose their Arguments to some learned Minister and I dare appeal to the judgment of any impartial Person on which side the truth lies I designed to have published some directions for the help of the unlearned by which they might be able to deal with the Missionaries but I am happily prevented by the Learned and
Reverend Doctor Sherlock whose seasonable and excellent Discourse ought to be in the hands of all PROSTESTANTS who by it may be enabled to deal with the greatest Champion among them and I am heartily glad that so good a pen hath undertaken a work of that Consequence and I hope in a little time will oblige the world with the second part in the mean while the Answer which hath appear'd against it hath shew'd the WORLD how little can be said for Popery § 7. I would not have the Gentlemen of the Church of Rome pretend that I have as one of their celebrated Writers expresses himself imitated the Scavenger in stopping no where but at a Dung-hill for I have quoted none but allowed and approved Authors such as are daily published with allowance by their Party and therefore they ought not to be asham'd of or such as have been long received with Applause among them and as for what I have cited out of Protestant Books let them invalidate their Testimony if they can I will engage for the truth of my Quotations and know of no Objections against any Author I have cited which are of any force § 8. I design very speedily to publish the SECOND PART giving an account of several other ARTIFICES by which they endeavour to possess the people with favourable Opinions of them such as their Miracles the brags of the Holiness of their Church of their Succession Unity and Certainty of the usefulness of their Confession and that all Antiquity is on their side exposing their method of disgracing the Holy Scripture of forging and corrupting Authors the sowing several Sects and Heresies to divide us and that successfull Artifice of disguising and palliating their doctrines to which add the working on the peoples affections by asking WHAT IS BECOME OF THEIR POPISH ANCESTORS and blinding their judgments by perplexing and sophistical Similitudes with several other Topicks which they frequently insist on But after all that we can do 't is GOD alone must give the Blessing who is the GOD of TRUTH to whom if our Prayers be constant and fervent and our Obedeince to his Commands universal and sincere he is engaged by his Promise which can never fail to keep us in the Truth in which that all who read this Treatise may continue unmov'd and order their Conversations so as becomes the GOSPEL of TRUTH and HOLINESS is the hearty Prayer of the AUTHOR of it The Catalogue That the Gentlemen of the Church of Rome may have all the help in the world to convince me of Falsifications if they can and to spare them that trouble which they put us to by careless and ignorant Quotations I have here given them a Catalogue of the Books cited in the ensuing Treatise with their Editions A. ARcana Societatis Jesu Edit 1635. 8 vo Acts of the Conference at Paris 1566 Lond. 1602 4 to Acosta de noviss tempor Ludg. 1592 8 vo Answer to the consid on the Spirit of Martin Luther Oxford 1687 4 to Animadv on Fanatacism fanatically 〈◊〉 to the Cath. Church Lond. 1674 8 vo Animadversions on a Sermon of the Bish. of Bath and Wells Lond. 1687 4 to Augustini opera Paris 1571 fol. Ambrosii Opera Col. 1616 fol. Answer to the Provin Letters Paris 1659 8 vo Advice to the confuter of Bellarmine Lond. 1687 4 to The Agreement bet the Ch. of Eng. and the Ch. of Rome Lond 1687 4 to Athanasii Opera Col. 1686 fol Answer to the Letter to a Dissenter Printed for H. Hills Lond. 1687 4 to Answer to two main Questions of the first Letter to a Dissenter Lond. 1687. 4 to Answer to a Disc. against Transub Lond 1687 4 to Avis aux R. R. P. P. Jesuits sur leur Procession de Luxembourg Edit 1685 12 s. Ans. to the Let. from a Diss. Lond 1688. 4 to Answer to Pap. Prot. against Prot Popery Lond 1686 4 to Answer to Dr. Sherlock's Preservat against Popery Lond 1688. 4 to Avis aux R. R. P. P. Jesuits d' Aix en Provence Sur on imprime qui à pour Titre Ballet dansé à la Reception de Monseigneur Archeveque d' Aix A Col. 1687. 12 s. B. BVrnet's Answer to the Letter of the Fr. Clergy Lond 1683 8 vo Bellarmini Controvers Colon. 1628 fol. Baronii Annales Antw. 1610 fol. Dr. Burnet's Letters of his Travels Rotterd 1687 8 vo Lucae Brugensis in Evangel Antw. 1606 fol. A. B. Bramhaâ—'s Works Dubl 1676. fol. Dr. Burnet's History of the Reformation Lond. His Vindicat. of the ordin of the Ch. of England Lond. 1677 8 vo His History of the Rights of Princes Lond 1682 8 vo Bernardi Giraldi Patavini Apologia pro Repub Venetorum Vid. Arcana Societatis Jesu Birckbeck's Protestant Evidence Lond. 1635 4 to Baiting of the Pope's Bull Lond. 1627 4 to Burnet's Sermon before the Lord Mayor Jan. 30. 1680 1. 4 to C. F. Cross's Sermon before the Q. April 21. 1686. Lond. 1687 4 to Considerations on the Spirit of Martin Luther Oxford 1687 4 to Jesuits Catechism Edit 1602 4 to P. Crasset La veritable devotion envers la S. Vierge Paris 1679 4 to Discourse of Communion under both species by the Bp. of Meaux Paris 1685 12 s. Conference with Campion in the Tower Lond. 1583 4 to Crashaw's Falsificationum Romanarum Tomi primi lib. primus Lond. 1606 4 to Catholick Scripturist Lond. 1686 8 vo Chrysostomi Opera Paris â—636 Canones Decreta Consilii Tridentini Col. 1577 12 s. Contzeni Politica Mogunt 1620 fol. Collection of Treat concern penal Laws Lond. 1675. 4 to Copleys Reasons of his departure from the Ch. of Rome Lond. 1612 4 to Cressey's Exomologesis Paris 1647 8 vo Cressener's Vindication Lond. 1687 4 to Jo. Camerarius de Frat. Orthod Eccles. in Bohemia deest mihi Titulus Campion's Reasons Lond. 1687 4 to And the same in Latin Cosmop 1581. Corpus Confessionum Fidei Gen. 1654 4 to The Connexion Lond. 1681 8 vo Conference entre deux Docteurs de Sorbonne c. Edit 1566 8 vo D. DRelincourt's Protestants self defence 〈…〉 Def. of the Expos. of the Doct. of the Ch. of England Lond. 1686. 4 to Discovery of the Society in relation to their Politicks Lond. 1658 8 vo Defence of the confut of Bell. sec. note of the Ch. Lond 1687 4 to Defence of the Papers written by the late K. Lond. 1686 4 to Difference between the Prot. and Socin methods Lond. 1686 4 to Diff. bet the Ch. of E. the C. of R. L 1687 4 to A Discourse for taking off the Penal Laws and Tests Lond 1687 4 to A Discourse of the Notes of the Church Lond. 1687 4 to Declaration of the favourable dealing of her Majesties Commissioners 1583 4 to Decree made at Rome March 2 d. 1679 4 to E. EUropae Speculum Lond. 1687 8 vo Capt. Everard's Epistle to the Nonconformists Edit 1664. 8 vo Exposit. of the Doctrine of the Church of England Lond. 1686. 4 to
except the first night he came to that Town during the stay of some months which he made there With the very same dis-ingenuity we find the Author of Advice to the Confuter of Bellarmine insinuating that the Writer of the Reflexions on the notes of the Church imployed his PEN to confute them over a pot of Ale which unhandsome passage he hath neither been pleas'd to explain tho' his Answerer desir'd to know why he commenc't his advice with such a suggestion nor to defend the truth of a charge which such a passage necessarily implies But they are not content to invent Crimes and charge men with Actions they never own'd or were guilty of but pretend likewise to dive into mens thoughts which Surius was so expert at that he sticks not to affirm that the Protestant Divines do generally write against their Consciences and maintain positions which they know are false and Mr. Cambden's Adversary was so well acquainted with that learned persons interior to use a monkish word that he tells the world Mr. Cambden dissembled his Religion a calumny those who are inclin'd to credit may see clearly refuted in the place cited in the Margin That eminent Patriarch of the Greek Church whom with Dr. Smith I shall not be asham'd to esteem a HOLY MARTYR CYRILLUS LUCARIS could no sooner begin to Print some of the ancient Fathers and other Discourses against the Popish Errors but the Emissaries of Rome perswaded the Bassa who then presided at Constantinople that the Patriarch under pretence of Printing would coin and stamp false Money and finding some passages in one of his Books against the Mahometan Religion they ACCUS'D HIM TO THE VISIER FOR WRITING AGAINST THE ALCORAN were not these Fathers rare Christians and that he designed to stir up the Greeks to mutiny which had near cost that Holy man his life but upon the English Embassador Sir Thomas Row his expostulating the matter with the Vizier the malicious and false Informations of the Missionaries appear'd so horrid and abominable that the Grand Vizier promis'd to restore all the Goods which had been seiz'd upon the first Accusation and cast the Jesuits into Prison where they had all been strangled if the Intercession of the English Embassador had not prevailed for their lives but they were banished the Grand Segniors Dominions and their House and Library give to the Patriarch In the same manner because Father Paul the famous Writer of the History of the TRENT COUNCIL oppos'd himself to the ambitious pretences of the Pope who claim'd a temporal Authority over all Princes the Court of Rome carried the greatest bitterness against him daily writing Libels and invectives stuft up with Lies and Forgeries in the inventing of which there was none more concern'd than Maffeio Barbarian at that time Nuncio in France and afterwards Pope by the name of Vrban the Eighth nay so far are they guided by this Principle that rather than be wanting in the observation of it they care not how unlikely their Slanders are or else they could never have been guilty of so great an indiscretion against the famous Causabon as after they had aspers'd his Father and his whole Family to declare him as they did a man of no judgment affirming that he could not write Latin or scarce understand it when he was known to all the learned Men of Europe to be one of the greatest Scholars of that Age. But the Jesuit Parsons was resolv'd not to trouble himself with particular persons nothing less than the whole Body of Protestants in England would serve his turn which made him several times assure Mr. Sheldon that he would undertake to make the Devil speak in any Bishop Arch-bishop or Arch-heretick in England and therefore the Priests concern'd in the exorcising of Sarah Williams and her Sister of whom we shall give a larger account when we come to treat of their Miracles were accustom'd frequently to affirm that all the Protestants in England were possess'd and they should have their hands full with those possessed Creatures when the nation became Catholicks These one would think were pretty handsome Calumnies and fit for such men to invent and publish but their late poetical Court hath taught the succeeding Gentlemen who shall be employ'd in this office a way to affirm the truth of their reports notwithstanding all imaginable evidence of their falsity for he not content to affirm that among all the Volumes of Divinity written by Protestants there was not one original Treatise which handled distinctly and by it self that Christian Virtue of Humility he renews the same Challenge near a year after though the Author of the Difference between the Protestant and the Socinian Methods had told him there was one written by Mr. Will. Allen and set down the place where and year in which it pass't the Press In the first indeed he limited his assertion to such as he had seen and heard of wherein as he shew'd some modesty so he was likely to do no great harm it being sufficiently known that in matters of Divinity his acquaintance goes but a very little way though in his own Profession he is deservedly esteemed a Master but to enlarge his assertion and after such an information to make that General which he was too modest to do before shews him an excellent Proselyte and in this point he seems able to instruct even his ghostly Fathers Another artifice by which they endeavour to create an aversion in the peoples minds for the Ministers of our Church is by flying at them altogether and reproaching them as covetous and greedy of Wealth this they are instructed to do by Seignior Ballarini who giving Advice to Father Young concerning the best way of managing the Popish Interest in England among the other Directions lays down this That the Bishops and Ministers of the Church of England be represented us worldly and careless which Letter was found in Father Young's Study after his death and translated out of Italian into English. And this Slander they have so far improv'd that as a Person of Honour observes they have entred into a Conspiracy in undervaluing whatsoever is written by any Clergyman how learned or vertuous soever in defence of the Church of England as if he spoke onely for his own Interest so that they who would undermine it by all the foul and dishonest Arts imaginable have the advantage to be considered as persons ingaged in that Accompt merely and purely by the impulsion of their Consciences and for the discovery of such Errors as are dangerous to the Souls of men whilst they who are most obliged and are best able to refute those malicious pretences and to detect the fraud and ignorance of those seditious undertakers are look'd upon as men not to be believ'd at least partial and that all they say is said on their own behalf this is a sad truth and a new
engine to make a battery at which Atheism may enter without opposition with all its instruments and attendants In prosecution of which design it is usual with them to recount the Riches of the Clergy while they maliciously and falsly insinuate that the Revenues Ecclesiastical in England are far greater than in Popish Countries but if we come to examine but the Wealth of eclesiastical Persons in the Popish times in this Nation we shall find that it exceeded by many degrees that poor pittance which Reformed Divines enjoyâ— among whom it is known that multitudes have hardly sufficient to buy themselves Bread several hundreds of our Livings not amounting to ten pound a year a piece and several not to five when the sole Revenues of the Monasteries and Hospitals beside the two Vniversities and several Monasteries not valued in K. Henry the Eighth's time amounted to one hundred eighty six thousand five hundred and twelve pounds odd Money besides the Bishopricks and Parishes which being joyned to the former Summ the Clergy of the Church of Rome were possessed of the yearly Summ of above three hundred and twenty thousand one hundred and eighty Pounds even in those times what would they have yielded then at this day if then the Gentlemen of the Church of Rome judge the Provisions for the Reformed Clergy too great the Possessions they enjoyed will certainly appear subject and consequently themselves to the same Accusation but upon much better grounds Especially when we consider that NEVER ANY CLERGY IN THE CHURCH OF GOD HATH BEEN OR IS MAINTAINED WITH LESS CHARGE THAN THE ESTABLISHED CLERGY OF THE CHURCH OF ENGLAND which an ingenious Gentleman hath evidently proved To whose Arguments if our Adversaries think fit to reply they shall not want a Defender And I am ready to prove out of their own Authors that the Revenues of the French Clergy amount to above one million and two hundred thousand Pounds of our English Money yearly that they possess seven parts in twelve of the whole Revenue of the Kingdom and that the Arch-Bishoprick of Toledo in Spain is as rich as some Kingdoms And now let all the world judge to whom the Appellation of hirelings belongs which they are so ready to bestow on us But not content to cast their reproaches upon the Body of the Clergy the Oxford Writer hath attempted to bring the Charge of worldliness home to a particular Bishop but so unsuccessfully that it is evident he was forc'd to use his invention to maintain it which all his assurance tho' he hath a great Talent that way will not be able to do for whereas he affirms that the Excellent Hooper who in Q. Maries days seal'd the Protestant RELIGION with his Blood held two Bishopricks at once it is notoriously false For he never held but the Bishoprick of Worcester from which Glocester was divided by K. Henry the Eighth and reunited to it by K. Edward so that all Hooper enjoy'd was but one Bishoprick which had some years been divided into two and yet our Author pretends he held them in Commendam If this means will not do the work and our Divines still keep up their esteem in the minds of the people the next design is to expose them as guilty of some immoral Crime to this end they have in this City dress'd some of their own party in the Habit of a Minister who according to instructions resorted to houses of ill repute while others of the gang planted there on purpose pointing at the supposed Minister have been heard to say aloud there goes Dr. or Mr. such an one that the people might suppose the most eminent of their Ministers frequenters of such places and I can name some Divines whom they have by this Artifice endeavoured to defame If they have a design that any one of our Ministers should be esteemed idle and lazy men and negligent in their Office they watch till he is gone abroad then repairing to some sick person of their Acquaintance they desire them to send for him while they are in the house and when the messenger returns with an account that he is not within they take occasion to tell the sick persons that our Ministers are never to be found but always gadding abroad without minding the concerns of their people but for their parts they are always ready to perform the duty of their Office to all sorts that send for them and thus they serv'd an Eminent Divine very lately But that Gentleman had a pretty good stock of Confidence who urging a Woman to become his Proselyte told her that our Divines were men of no Learning and could not Preach but by the helps they receiv'd from hearing and reading the Sermons of the Romish Priests and yet this was very gravely urg'd by one of them not many months since I do not relate this passage that I think there is any danger of its being believ'd even by the meanest understanding to our prejudice but to let the world see that there is no Slander how improbable or sensless soever which these men are asham'd of The truth is they find Calumny their best weapon and therefore are resolv'd to use it at all adventures hence it is we find among the rest of the Directions given by the Jesuite Contzen in his Advice for bringing Popery into a Countrey that those who preach against a Toleration suspecting the design of the Papists in it be traduced as men that preach very unseasonable Doctrine that are proud conceited and enemies to Peace and Vnion And for the better managing the Popish Interest in England Seignior Ballarini directs Father Young To make it appear under hand that the Doctrine Discipline and Worship of the Church of England comes near to them that our Common Prayer is but little different from their Mass and that the ablest and wisest Men among us are so moderate that they would willingly go over to them or meet them half way for thereby the more stayed Men will become more odious and others will run out of all Religion for fear of Popery And we find even at this time they are observing this Instruction to which end one of their number hath been at the pains to shew that the Church of England and the Church of Rome are agreed and the whole Controversie lies between the Church of Rome and dissenting Protestants but I suppose since the Difference between the two Churches hath been so clearly related in the Answer to that Pamphlet they will for the time to come keep closer to the advice of doing their Business under hand for the Discourse will hardly convince any body that we are agreed with them But it is very pleasant to behold these Gentlemen labouring with all their might to asperse the Reformers when if those passages they lay to their Charge be blots indeed they are as prejudicial to the Gospel it self and to the greatest of the Romish Saints
as if we allow'd them in their full latitude they can be to us Thus the Considerer upon the Spirit of LUTHER spends much time and pains to prove that Luther's Doctrine was not of God because he relates several Arguments which the Devil us'd against the Mass thereby attempting to drive him to despair because he had for many years been a Romish Priest upon which Mr. Pulton puts this question Now I ask whether the Doctrine delivered by the Spirit of untruth can be from the Holy Ghost Now tho' we tell these Gentlemen that Luther spoke this by way of parable yet seeing that they are deaf on that ear let it be for once allowed that it was a Real Conference and all they can draw from it is either that knotty question of Mr Pulton Whether the Doctrine delivered by the spirit of untruth can be from the Holy Ghost or that Luther could not be an Holy Man because the Devil was so often with him which is the great Argument of the Oxford Considerer and Mr. Pulton himself in the tenth page of his Remarks As for the Question I find in the Gospel the Devils themselves bearing testimony to our SAVIOUR that he was Christ the Son of the living God acknowledging him to be the Holy One of God and an whole Legion of these unclean spirits crying out what have we to do with thee Jesus thou Son of God And when to St. Paul the spirit of Divination bore the same witness That he was the servant of the most high God and shewed the way of Salvation nay I find also that God made use of the evil spirit's Testimony for the Conversion of many when the Sons of a Jew undertook to call upon a man who was possess'd the name of the Lord Jesus saying we adjure you by Jesus whom Paul preacheth the evil spirit answered Jesus I know and Paul I know but who are ye And the man in whom the evil spirit was leap't on them and overcame them And this was known to all the Jews and Greeks also dwelling at Ephesus and fear fell on them all and THE NAME OF THE LORD JESVS WAS MAGNIFIED of which the following verses give particular Instances Now the same Answer which Mr. Pulton will make to an Heathen putting the same Question in this case will give full satisfaction to that which he puts to us for if it be a good evidence to prove the Doctrine of LVTHER false because the Devil owned the truth of it the conclusion will hold as firm against the Deity of Christ and Truth of the Gospel which the Devil was forced to confess And if the second inference concludes against Luther what shall we think of their admired St. Anthony to whom the Devil frequently appear'd and using an articulate voice spake to him acknowledging that he had often attempted to corrupt him but was not able nay that he was seldom without the company of the Devil either beating him or discoursing with him the Author of that Life informs us in a multitude of Instances and yet for all this the Papists will maintain his Saintship so that the Devil's molestation is no Argument against Luther or his doctrine and there is hardly any of their noted Saints whom the Writers of their lives do not affect to represent to us as persons from whom the Devil was seldom or never absent Nor is it any wonder these Gentlemen should be so busie in scandalizing our Divines though the reflexion falls as severely upon their own Canoniz'd Saints when they have so little consideration as to charge us with those things which others of their own writing at the same time and on the same Subject do acquit us of an instance of which we have in their frequent cries that the Exclusion Bill was managed in the House of Commons by the Sons of the Church of England and that the Rebellion was to be laid to their Charge that if we look to the excluding Party they were five to one Church of England men so that our Church must take the shame of all those things to her self these loud Clamours have made more noise in the world than all their new Tests and Instances of the Church of England's Loyalty which I shall examine in another place But to the comfort of our Church her Adversaries agree not together so that she needs no vindication but what she is able to bring from her greatest enemies therefore one of them tells the Dissenters that they were the Actors not onely in 48. but in the business of the Rye and the West too and one who pleads the very same cause assures us that the Dissenters appear'd so rigorous in choosing their Representatives that they carried it for three Parliaments successfully against the Church of England and it was in those three Parliaments that the Exclusion Bill was promoted and stickled for which is a clear demonstration that the Exclusioners were not five to one of the Church of England But as these Gentlemen contradict themselves in this point so by the same assertion they overthrow their great work of perswading the Dissenters that the Church of England never was nor never will be willing to ease their Consciences by a Comprehension when by affirming the Exclusion Parliaments to have been compos'd of Church of England men they give themselves the lye seeing all the world knows it was in those Parliaments that the Bill of Comprehension was promoted As they will coin immoral Actions for us so likewise with the same sincerity they make a great complaint of our FALSIFICATIONS when he that examines into the matter will find no such thing thus the Vindicator of Monsieur de Meaux fills part of a page with a list of his ADVERSARIES Falsifications and Calumnies c. of which you may judge by this instance That ingenious Gentleman tells us that Mr. de Meaux had affirmed that the denying of Salvation to Infants dying unbaptiz'd was a truth which never any one before Calvin durst openly call in question this the Vindicator calls a corrupting the Bishops words which are these the Lutherans believe with the Catholick Church the absolute necessity of Baptism and are astonish'd with her that such a Truth should be denied which never any one before Calvin durst openly call in question now I APPEAL to all the world whether it be not the same thing to affirm that Baptism is absolutely necessary to Salvation and that those who dye unbaptiz'd are not sav'd for if it be absolutely necessary then without it there can be no Salvation and whoever asserts that denies Salvation to those who have it not let our Vindicator then defend himself from the imputation of Calumny which I lay to his charge in this particular the calling that a Falsification and Corruption which is the true meaning of the Bishops words I shall end this head with two Instances of their
Father Drury a noted Jesuit â—reach in the Black Fryers Oct. 26. 1623. it pleas'd God that the Chamber where they were fell down and near a hundred Persons with the Preacher were kill'd out-right and many hurt yet had they the Confidence to affirm that this was a Protestant Assembly publishing a Book relating great Iudgments shewn on a â—ort of Protestant Hereticks by the fall of an house in Black Fryers London in which they were Assembled to hear a Geneva Lecture and Dr. Gouge tells us when and where this Relation was Printed in his Account of that sad Providence I might particularize in abundance of such passages but these are enough to let the Reader see that it was not without cause I gave him Caution in the first Chapter to suspect them for into what a maze of Errors doth he run who takes the Accounts given by those men of the Lives and Deaths of their Adversaries upon their Authority who give themselves such a Liberty to devise Fables and then report them This over politick and wise sort of men reach yet a note higher and knowing of how great Consequence the Revolt of any eminent Divine is are as liberal in their Reports that such and 〈◊〉 Persons are become Catholicks as they call them in which they have as little respect to truth as in the former Instances But they find by their experience that news make their impression upon their first reporting and that then if it be good it greatly raises up the Spirit and confirms the Mind especially of the Vulgar who easily believe all that their betters tell them that afterwards when such Stories happen to be controll'd mens spirits being cold are not so sensible as before and either little regard it or impute it to common error or uncertainty of things yea and that the good news comes to many mens ears who never hear of the Check it hath and at least it may serve their turn for some present Exploit as Merchants do by their news who finding some difficulty in accommodating their Affairs have in use to forge Letters or otherwise to raise bruits either of some prosperous success in Princes actions or of some great alteration in some kind of merchandise which may serve for that present instant to expedite their business Whether the Missionaries take this piece of Policy from them or are onely imitated by them is not material but that being secure of an evasion if their report be found untrue that they were mis-informed and knowing well that hundreds who hear the account they give are never undeceiv'd by wanting opportunities to discover its falsity they are no modester in this particular than in the other Slanders is most certain Thus in the year 1597. they spread a report throughout Germany Holland and Italy that Beza had renounced his Religion before the Senate and had exhorted the Magistrates to reconcile themselves to the Church of Rome and that by his example many Citizens of Geneva had done the like whereupon he was absolv'd by the Bishop of that City before his death by special Order from the Pope This we are assur'd by several French Priests was generally believed till Beza wrote several French and Latin Letters to convince the world of the Forgery and that he was yet alive and he died not till six years after Of the very same nature was the report of the Conversion of the Reverend Peter Du Moulin which even while he was Minister of the Protestant Church in Paris and writing against Rome was publickly preach'd in the City in many Pulpits and Benefices assigned to him they asserted in their Sermons that he was preparing to go to Rome which was so generally believ'd that the people flocked to a certain Church and there waited expecting to hear him make his Recantation Upon which he observes that such tricks are apt to astonish the people for a season and an untruth that was belieâ—â—d for three days hath done some effect And I am able to prove that a Minister now in England travelling in company with others of our Nation of the Protestant Religion and making a small journey alone to a neighbour City to that they then resided in the Priests came to several of his fellow Travellers assuring them that the said Minister was become a Romanist that he was publickly reconcil'd and therefore surely they would not refuse to relinquish that Religion which he whose Profession obliged him to defend it and who understood it best durst not continue in This report was affirmed with so much confidence that upon the Ministers return several persons of the Roman Catholick Religion congratulated him for his happy Change and one of the English was ready to follow his example if he had not in time discovered the cheat And it is no longer since than the Winter 1685. that a report went current through all the Countreys in England where there are many Romanists that Dr. Burnet was at Rome become a Papist and 〈◊〉 great Preferments were bestow'd upon him this hath been 〈◊〉 to me by several for a certain truth when I made 〈◊〉 enquiry those Gentlemen affirming that they had it from very good hands and had seen some Letters from foreign parts which confirm'd it But more immodest was the pretence of the Dean of Norwich's Conversion about two years since which several Priests affirm'd to a Servant Maid whom they knew to be a great admirer of that Divine urging â—er to follow the example of such a Learned Man who was so deservedly esteem'd by her which they reiterated with so much confidence and frequency that the Maid promised to turn likewise but being convinc't by an eminent Person who carried her to hear the Reverend Dean preach that she was abus'd by a notorious untruth she was confirm'd in her aversion to that Church which is upheld by such unworthy means And I cannot but observe the Providâ—â—ce of God in this matter that the Sermon which the Maid was carried to hear was levell'd against the Popish Errors whereby she was not onely inform'd of the abuse but instructed too But their greatest traffick is in the pretended Conversion of dying persons thus they would make a Romanist of dying Beza six years before his death and this blot they have endeavoured to cast upon the Memory of that excellent Prelate Bishop King Mr. Musket the Jesuite publishing a Book of his Conversion to Rome upon his death-bed intituled the Bishop of Londons Legacy This relation we are assured did mightily shock the peoples minds but it is wholly false his Son Dr. Henry King since Bishop of Chichester Preaching a Sermon for his Fathers Vindication at St. Pauls Cross Nov. 25. 1621. where he assures the world that the Bishop before his death received the Eucharist at the hands of his Chaplain Dr. Cluet together with his Wife his Children his Family Sir Henry Martin his Chancellor Mr. Philip King his
Brother c. protesting to them that his Soul had greatly longed to eat that last Supper and to perform that last Christian Duty before he left 〈◊〉 and gaâ—â— thanks to God that he had liv'd to finish that blessed Work. And then drawing near his end he caus'd his 〈◊〉 to read the Confession and Absolution in the Common Prayer And the person who was reported to reconcile him Mr. Thomas Preston being examined before the A. B. of Canterbury and other Commissioners protested before God as he should answer it at the dreadfull day of Judgment that the Bishop of London did never confess himself to him nor ever received sacramental Absolution at his hands nor was ever by him reconcil'd to the Church of Rome neither did renounce before him the Religion established in the Church of England yea he added farther that to his knowledge he was never in company with the Bishop never receiv'd any letter from him never wrote to him nor did he ever see him in any place whatsoever nor could have known him from another man. The same did Father Palmer the Jesuite whom they affirmed to be one of those by whom he was reconcil'd affirm that he never saw the Bishop This Book of Musket's was known to be such a notorious forgery that Mr. Anderton an ingenious Priest expressed his sorrow that ever such a Book should be suffered to come forth for it would do them more hurâ—â—han any Book they ever wrote yet have they since altered the Title and so printed it again and a Book exceedingly admir'd among them written about fifteen years since and Dedicated as I remember to the D. of Buckingham insists much upon this Conversion which makes me beseech my Brethren of our Church that they would be carefull to what Assertion they give credit and believe nothing in the writings of these men upon their Authority for let a thing be never so false they will not stick to report it and though it be expos'd and confuted they will urge it with the same confidence as an uncontradicted truth In the same manner when Father Redmond Caron who wrote in defence of Loyalty to the King against the rebellious Opinions and Doctrines of the Court of Rome lay upon his death bed in Dublin ann 1666. the Priests raised a Report that he retracted his Signature of the Loyal Irish Remonstrance and all his Books on that Subject but they were too quick in spreading this piece of Calumny against that Loyal Man for the account came to his Ears before he died upon which in the presence of many of his own Order he protested solemnly that he was so far from recanting that the Doctrine which he had taught he looked upon as the Doctrine of Christ and that it was his duty to maintain it Thus if any of their own Church be of a sounder Principle than themselves they cannot help practising that rule of the Jesuits whereby they are directed to report that such as leave them are very desirous to be receiv'd again and although they are so often prov'd and expos'd to the world as Calumniators and Forgers they with the greatest unconcernedness invent and report anew upon the next occasion But that the World may not be always fed with false Stories they cast about for an artifice to deceive them by false Converts appointing men to pretend themselves Protestants and after some time to be reconcil'd to the Romish Church by the means of their Missionaries Thus ann 1583. at the Sessions at Glocester in the month of August one Richard Summers was apprehended who outwardly seem'd a Protestant but being one day present at a discourse between one of the Bishop of Glocesters Chaplains and a Puritan as they were then call'd us'd this Expression If this be the fruits of Protestantism I will lament my ways and turn to my Mother the Ch. of Rome seeing the Ch. of England is divided The Chaplain upon this suspecting this man one day disguis'd himself and trac'd him to an house where he found him in a Surplice and heard him say Mass after which he dogg'd him to his Lodging and had him apprehended 'T is an attempt not impossible to succeed to raise such reports of particular private Men but to tell the world of whole bodies of men whole Nations and Countries and Sovereign Princes becoming Converts when they know the contrary to be the real truth is something more amazing and able to surprise the most thinking men yet were not these Gentlemen asham'd to affirm even at Rome it self where it is an ordinary practice with great Solemnity that the Patriarch of Alexandria with all the Greek Church of Africa had by their Ambassadours submitted and reconcil'd themselves to the Pope and receiv'd from his Holiness Absolution and Benediction but tho' this was found a Fable about the same time they reported that the K. of Scots K. James had chas'd the Ministers away and executed two of them bestowing their Goods upon the Roman Catholicks that not only Beza had recanted his Religion but the City of Geneva also sought to be reconcil'd and had sent to Rome an Ambassage of Submission This news was whispered among the Jesuits two months before it became publick but at length there came a solemn account of it which run through all Italy and was so verily believed to be true that several went to Rome on purpose to see those Ambassadours and to make up the full measure of this Romish Policy there was news sent from Rome to Lyons that Q. Elizabeth's Ambassadours were at Rome making great instance to be absolv'd And there is a certain secular Priest who not long since assur'd me that he had seen an original Instrument under the hand of the late Arch-bishop of York and other Prelates with several Divines among whom he named Dr. Wallis of Oxford approving several of the Romish Doctrines and particularly Prayer to Saints or for the dead but tho' upon my earnest intreaty he promis'd to procure me a sight of it yet he never perform'd it to this day But this is usual among them when they have a design either to make or confirm Proselytes these Assertions that our greatest Men are Papists in private are never out of their mouths and within these few years they reported publickly in Ireland that not onely his late and present Majesty but all the Nobility and Gentry of the Kingdom of England were privately of their Religion And no longer since than the year 1678. it was generally reported at Rome for six months together that the Armenian Patriarch with six and thirty Bishops were on their way thither to submit to and acknowledge the Apostolical See tho' this was a Sham like the rest of their Great Conversions on which I shall make some few Reflexions by a short account of the greatest of them which they are most ready to boast of at this day The
Conversions in the Indies have made so great a noise among them that multitudes are possest with a belief of every thing they are pleas'd to report concerning them but a Jesuite of note assures us that during forty years of the Missionaries abode among them there was hardly one Indian to be found who understood any two Articles of the Creed knew any thing of Christ or an eternal Life that the Missionaries are careless and do not take any right course for their Conversion that among so many thousands of Indians who are said to be Christians it was a rare thing to meet with any who own'd Christ but all like those Ephesians who St. Paul mentions not to have heard whether there be an holy Ghost might answer we have not heard whether there be a Christ and this small progress he imputes to the carelesness and evil examples of those who are sent thither who took no pains to that end so that though the ancient Priests were suitable to their calling yet the Missionaries were so unworthy that they destroyed more Souls than they gain'd or converted So little did they make it their business to make them Christians that they permit them to pray and worship before their ancient Idols so they direct their intention to a little Image of Christ or some Saint which they have under their Clothes against which the Congregation of Cardinals de propaganda fide published a Decree July 6. 1646. which considerations made one of their own Communion affirm that they are the strangest Conversions in the world that they take no care at all to instruct these people or to teach them any thing they Baptise them only without explaining to them the virtue of that Sacrament or what it signifies nay without turning them from their former Idolatry These now are their Conversions neither are they any better in that part of the Indies subject to the Mogoll where they have indeed spilt the water of Baptism upon some few Faces saith one who liv'd in a publick Employment some years there working upon the necessity of some poor men who for want of means which they give them are content to wear Crucifixes but for want of knowledge in the Doctrine of Christianity are only in name Christians So that the Jesuits Congregations there are very thin consisting of some Italians which the Mogoll entertains to cut his Diamonds and of other European Strangers which come thither and some few Natives And yet the Christian Religion is tolerated there and the Priests of all Religions very much esteemed by the people Much the same account is given of the Converts in Japan that besides reading Pater Noster Ave Maria and some Prayers to Saints they have little or no knowledge of Religion Nor are these remote Converts only in such a miserable Condition but to come a little nearer home if we look upon the Proselytes in France we shall find their case very little better if not worse for so little are they instructed that two hundred Peasants came at once to the Intendant of their Province complaining that since their Conversion they knew not what Prayers to make for they had been forbidden their old Prayers and were not taught any other nay they are so unwilling of that Profession that upon Corpus Christi Day 1686. many of them chose rather to pay a Fine than put up Hangings before their Houses for the Procession and yet we hear daily brags of these Converts which are such as we should be asham'd of and so would any other Church but that which glories in her shame But as they triumph mightily in Conversions which were never made and Converts not instructed nor really altered but only frighted for a time so upon every little occasion they raise as loud reports of the Accession of whole Nations to their Church wherein they are indeed a little more ingenious than in those which had no ground at all Thus when several Bishops of Lithuania and Russia nigra in the year 1595. in hopes of restoring themselves to some honours in the Diet of Poland which by means of the Jesuits they were deprived of sent two of their number to Rome to offer their Submission and Obedience to Clement the Eighth then Pope there was and is yet great boastings of those Churches being reconcil'd to Rome though their going thither in the name of the Ruthenick Churches was protested against by Constantine Duke of Ostorovia and the rest of the Greek Church who resolv'd to continue in obedience to the Patriarch of Constantinople I could give more Instances of this nature but I refer them to another Chapter and conclude this point of feign'd conversions with a known passage of the Intendant Marillac's in France by which we may learn what credit to give to the reports of this nature when they have the confidence to affirm such a thing of a Person of Honour in publick and before his own face yet did that Persecutor of the Protestants in Poictou one day dining with the Marquess of Verac give order that the Inhabitants of the place should assemble at the Cross where he went after Dinner and getting upon the steps of the Cross told the People in the Marquess's presence that the King requir'd them all to turn Roman Catholicks which he exhorted them to do by telling them that their Lord the Marquess was there come along with him to change his Religion which bold and impudent untruth that noble Gentleman immediately contradicted by assuring the people of the contrary and that he had no design to change his Religion After this what credit can be given to these mens Reports in private The Affinity between the slandering the persons of our Divines and misrepresenting the Doctrines of our Church leads me to expose that unchristian Artifice but because the charge of Disloyalty is advanc'd with great Confidence against us and of great Moment I shall give that a Chapter by it self CHAP. IV. Their accusing us of Disloyalty IT is one of the Directions given by the Jesuit Contzen to traduce such as oppose their designs as men that are Enemies to the publick Peace which advice Seignior Ballarini in his Letter to Father Young thinks most proper to be followed for the better managing the Popish Interest in England to asperse the Bishops and Ministers of this Church as so factious that it were well they were remov'd And that the Missionaries are at this day observing those Directions is so evident that it would be time and pains spent to no purpose to prove it hence we have had a new Test of the Church of Englands Loyalty an Instance of the same and such scurrilous and weak Pamphlets sent abroad in the world either to create an ill opinion of our Loyalty or to exasperate the Members of our Church and provoke them to some undecent carriage endeavouring to find some failure on
their part that they may catch at an occasion to make the world believe that they have forfeited that Protection his MAJESTY hath so graciously promised to afford them But our Loyalty hath a better Foundation than to be shaken by such malicious Arts it being founded upon the same Bottom with our Church the Apostles and Prophets and our Blessed Saviour the chief Corner-Stone of the building which all the Arts of men and Devils shall never overthrow not upon the will of man as theirs is Yet these Gentlemen think it sufficient to prove us disloyal to cull out a few Instances of men of rebellious Practices and this they charge upon the Church of England but with what justice let the world judge They cry out upon us as misrepresenters of their Doctrines because we affirm they teach the deposing power to rest both in the Pope and in the People and shew their Practices to accord with that Doctrine when ever they had occasion If this be to misrepresent what name may we call their dealing by who charge us with Rebellion when we freely condemn all such practices and that openly and that in our Religion there is no Rule to be found that prescribeth Rebellion nor any thing that dispenseth Subjects from the Oath of their Allegiance nor any of our Churches that receive that Doctrine When on their side several General Councils have asserted above TWENTY of their Popes pronounc'd that right inherent in them and I am able to prove that above three hundred of their Divines defend and plead for either the Popes or Peoples power to depose their Princes And though I know there are many in that Church who at least at present do heartily disown that Doctrine yet I will not stick to affirm that it hath all the Characters of an Article of Faith nor doth the dissent of so many hinder it from being so for there are multitudes among them who disown Transubstantiation others the Pope's Supremacy and several other points which others amongst them acknowledge to be Articles of their Faith. Neither will a late Author's plea that if it were such an Article the opposers of it would not scape without a brand of Heressie prove the contrary for we know that they have been often mark'd with that Brand and are once a year Excommunicated at Rome in the Bulla Coenae wherein all persons who hinder the Clergy in exercising their jurisdiction according to the decrees of the Council of Trent which France does all secular powers who call any Ecclesiastical Person to their Courts all Princes that lay any Taxes on their people without the Popes consent are declar'd Excommunicate and if they remain so a whole year they shall be declar'd Hereticks We are told by one of themselves that a Doctrine when inserted in the body of the Canon-Law becomes the Doctrine of their Church now in the Canon-Law we find it asserted that the Pope may absolve persons from their Oath of Allegiance that Pope Zachary deposed the K. of France not so much for his Crimes as that he was unfit to rule that we are absolv'd from all Oaths to an Excommunicate Person and it is our duty to yield no obedience to him That Clergymen ought not to swear Allegiance to their Prince and that they are exempt from the jurisdiction of the secular Magistrate And the Council of Trent hath confirmed all these Canons to the observation of which all their Priests and dignifyed men are sworn Let the world then judge whether this doctrine be an Article of Faith or no. But they have not onely taught and establish'd this treasonable Principle upon the same foundation with their other Doctrines but though often call'd upon to joyn in a denial of it and to condemn it as sinfull they could never be prevail'd on to clear themselves from such an odious Charge as hath been all along justly brought against them This was once thought the only way they had to justifie themselves by a person who hath since made himself a Member of their Church who tells us 'T is not sufficient for the well-meaning Papist to produce the Evidences of their Loyalty to the late King Charles the First I will grant their Behaviour to have been as loyal and as brave as they can desire but that saying of their Father Cress. is still running in my head that they may be dispenc'd with in their obedience to an Heretick Prince while the necessity of the times shall oblige them to it for that as another of them tells us is onely the effect of Christain Prudence but when once they shall get power to shake him off an Heretick is no lawfull King and consequently to rise against him is no Rebellion I should be glad therefore that they would follow the advice which was charitably given them by a Reverend Prelate of our Church namely that they would joyn in a publick act of disowning and detesting those Iesuitick Principles and subscribe to all Doctrines which deny the Pope's Authority of deposing Kings and releasing Subjects from their Oath of Allegiance And a late Author of their own Church judges this so necessary that he affirms NO CLERGY MAN OUGHT TO BE RECEIVED WITHOUT SUBSCRIBING THE CONDEMNATION OF THE BULL DE COENA DOMINI AND TILL THE MONKS AND JESUITS SHALL SOLEMNLY RENOUNCE AND CONDEMN IT IT WILL BE NO GREAT INJUSTICE DONE THEM TO ACCUSE THEM OF ATTEMPTING AGAINST THE LIVES OF KINGS If any man did suspect me to be an Arian and I knew it and could justifie my self from such cursed opinions and did it not the world would have reason to impute to me all the Consequences of this pernicious Heresie and the same Author tells us it is well known all the Monks and especially the Jesuits have by their fourth Vow obliged themselves to the Execution of this INFERNAL BVLL Nor is it onely by private men they have been exhorted to such a Renunciation of those Doctrines but in publick Courts of justice both in France and England It is indeed very usual with them to deny this Doctrine in discourse but that it is onely a formal denial when they really maintain it I offer to prove against them from their own Principles and Practices a plain instance whereof Mr. Sheldon gives us of his own knowledge who was one morning denied Absolution by a Sussex Jesuit because he would not acknowledge the Pope's Power to depose Princes and yet the very same day at dinner in the presâ—â—ce of several this Jesuit denied any such power in the Pope But the Doctors of Rome have been very carefull to provide against any such scrupulous persons as cannot perswade themselves of the lawfulness of this point and therefore have found out a way to discharge the Conscience from any guilt and set men at liberty to follow an opinion which they believe unsound upon which Principle there is no manner
to ‖ In his consecration of Protest Bishops vindicated in the first â—ome of his works Dublin 1676. fol. in Tom. 4. * Vind. Ecclâ—s Aug. Lond. 1625. fol. †In his History of the Reformation Lond 1679. fol. and his vindicatâ— of the Ordination of the Church of England Lond â—677 8 â—o * Reply to the Def. of the expos of the Doct. of the Ch. of Eng. p. 3. of the preface Lond. 1687. 4 to †Spanhemii Histor Imaginum Lugd. Batav 1686 8 vo ‖ Bishop of Meaux Pastor Lett. p. 3 4. Lond. 1686 4 to * Nouvelle de la Republique des Lettres Juin 1686. p. 736. Il est apparent que M. de Meaux retranchera l'endroit cidessus marques que les Gens d' honneur se plaindront in petto de ce qu'on se tue de leur sou tenir que les Huguenots ont signe le Formulaire le plus vâ—lâ—ntairement du monde * On parle eâ—core dans cette cinquieme objection de ceque jay dit dans ma Lettre Pastorale touchant ce qui c'est passé dans le Diocesse de Meaux dans plusieurs autres dont les Evesques mes confrere mes amis n'avoient fait le recit may je persist à dire sons les y ieùx de Dieu qui jugera les vivans les morts que je n'ay rien dit que de veritable que l' Autheur de le Republique des Lettres avâ—it rezen un mauvais memoire quand il a diâ— que â—e retranchiâ—â—â— cet Article dans les Editions â—â—â—bantes puisque je n'y ay pas seâ—lmeat Songe Reply to the Def. of the expos of the Doct. of the Ch. of Eng. p. 181. †Present state of the Controv. between the Ch. of Eng. and the Ch. of Rome p. 22. Lond. 1687. 4 to ‖ Ibid. 22 23 24. * Ibid. p. 23. His pastoral Letter bears date March 24. and this to the Gentleman April 4. †Expos. of the Doct. of the Ch. of Eng. p. 7. of the preface Lond. 1686. 4 to ‖ Laveritable devotion envers la Sr. Vierge Par. 1679. 4 to * Vind. of the Bishop of Condom's Exposition p. 115 Lond 1686 4 to †Reply to the def c. p. 181. * Edit Paris 1685. 12s †Def. of the Expos. of the Doct. of the Ch. of England p. 114. Lond. 1686. 4 to ‖ See Last Efforts of afflicted Innocency p. 5 6. Lond. 1682. 8 vo * De cultu Adorat lib. 2. disput 5. c. 3. Mogunt 1601 8 vo Speaking of Alanus Copus and Sanders denying the Epistle to Joh. Hierosol to be his saith id commune etiam frequens effugium esse solet iis qui testimoniis conciliorum aut Patrum in aliqua controversia nimis premuntur †Ad ann 32. n. 18 19. ‖ In Catholicis veteribus plurimos feramus errores extenuemus excusemus excogitato commento persaepe negemus commodum iis sensum affingamus dum opponuntur in disputationibus aut in conflictionibus cum adversariis Index expurg libror. qui hoc seculo prodierunt Edit 1586. 12 s. * Confer with Campion in the Tower p. 134. Lond. 1583. 4 to †Ibid. 146 147. ‖ Ibid. p. 166. * Mat. 4.10 †Deut. 6.14 ‖ Rom. 9.11 Gal. 2.16 * Rom. 3.21 * Hospiâ— Histor. Jesuit p. 222 223. Edit Tig. 1670. fol. Pater Cotton tum dixit eum librum nequaquam à suae societatis hominibus emanasse sed Genovae ad constandum Jesuiâ—is odium fictum ab haereticis fuisse Qui tamen postea longe aliter quid sentiret expressit laudato Scribanii opere distributis multis illius exemplaribus atque etiam claro admodum viro commandaret eum tanquam juventuâ—i Latinis literis imbuendae apprime utile c. †See Answer to the Considerations on the Spirit of Martin Luther p. 12 13. Oxford 1687. 4 to ‖ See his Letter in the preface to the history of the Irish Reb. Lond. 1680. fol. * See his Falsificationum Romanâ—rum 〈◊〉 primi Liber priâ—â—s in the preface Lond. 16â—6 4 â—o * See Du Moulin 's life p. 14 15. prefixt to his Novelty of Popery Edit Lond. 1664 fol. * Reflexions on Mr. â—ariâ—â—as p. 14. Amsterd 1686. 1â— s. †Edit Lond. 1685. Chap. 11. ‖ Richer Hâ—stor Concil Gen. lib. 4. par 2. p. 135. Quibus viris hoc propositum esse nemo nescit ut temporalem Curiae Romanae Monarchiam quovis jure vel injuria vendicent * Walsh Hist. of the Irish Remonstrance pref to the Cath. p. 9. Edit Lond. 1674. fol. * See Animadversions upon Fanaticism fanatically imputed to the Catholick Church by the Lord Clarendon p. 66. Lond. 1674. 8 â—e Ibid. p. 67. †Catholick Scripturist p. 191. Lond. 1686. â— vo * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 2. in Tit. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 3. in 1. Tim. ‖ Animadversions by way of Answer to a Sermon preached by Dr. Keâ—n c. p. 4. Lond. 1687 4 to * Sess. 21 c 4. eos nulâ—a 〈◊〉 necessitate iâ— fecisse sine controversiâ— credendum est * Lib. 2. ad Bonif. cont duas Epist. Pelag. cap. 4. Beatae memoriae Innocentius Papa sine baptismo Christi sine participatione corporis sanguinis Christi vitam non habere parvulos dicit †Confer with Camp. in the Tower the second day p. 41. ‖ De Romano Pontifice Lib. 1. c. 10. * Dissert 4. p. 1. pa. 274. †Non enim de carne Petri sed de â—ide dictum est Lib. de Sacrament Incarnationis ‖ Super hanc fidem super hoc quod dictum est Tu es Christus In Epist. primam Johannis tract decim * Ephes. 2 2â— * 1 Tim. 1.7 †Good Advice to the Pulpits p. 50. Lond 1687. 4 to * Jerem. 18.18 †Chap. 20.10 ‖ Chap. 9.4 * Prov. 10.18 †Ep. 137. Qui non habendo quod in causa suae divisionis defendant non nisi hominum crimina colligere affectant ea vice plura falsissime jactant quia ipsam divinae Scripturae veritatem criminari obscurarè non possunt homines per quos praedicatur adducunt in odium de quibus fingere quicquid in mentem veniat possunt * De Jusâ— l. 2. tr 2. disp 12. n. 404. See this passage in the Provincial Letters p. 362. Edit Lond. 1657. 8 vo †Answer to the Prov. Letters p. 342. Edit Paris 1659. 8 vo Prov. Letters p. 363. ‖ Ibid. p. 361. * Instruct. secret pro super societ Jesu p. 11 12. †Discov of the society in relat to their Politicks p. 4. Lond. 1658· 8vo ‖ Instruct. secret ut supra p. 20. * Ibid. p. 22. Dicantur malae ejus inclinationes vitia defectus quos de se in manifestatione conscientiae aliquando superioribus aperuerat Externis insinuentur causae dismissionis illae ob quas vulgus nos odio habent sic