No private man ought to lose his Estate but for Legal Causes and by Legal Proceedings To evade the force of this Argument Parsons the Jesuit saith That the Tenure of the Crown is irregular and extraordinary Men may not judge of this as of other Pleas of particular persons nor is their trial alike nor the common Maxims or Rules always of force in this thing as in others To prove which he tells us That only one Daughter of a King though he hath many is to go away with the Crown whereas Private Estates are Divideable among all the Daughters for want of Issue Male Dolman part 2. pag. 72. It seems there is Law and Justice for Private persons but not for Princes And so this Considerer reckons too That the Right of Succession to Government is not placed in the same rank with Private Inheritances nor to be governed by the same Rules That there is one Rule for the Succession of the Crown and another for the Succession of Private Estates For the descent of the Crown is governed and directed according to the presumed will of the People and this saith he gives us the Reason the very Reason in Doleman why one Daughter or Female of the next degree shall succeed to the Crown and not all if more than one whereas a Private Inheritance is equally divided amongst them all Consider p. 32. Heirs Apparent are not true Kings until their Coronation nor is Allegiance due unto them before they be crowned saith Doleman pag. 108. No Allegiance is due to any Prince but whom the Law appoints and as the Law appoints saith this Considerer pag. 30. But Doleman is Positive that Princes may lawfully be Deposed and he observes too as a Remarkable Circumstance as he calls it That God hath wonderfully concurred for the most part with such judicial Acts of the Commonwealth against their evil Princes not only in Prospering the same but by giving also some notable Successor in the place of the deposed Pag. 26. and Chap. 3. Had Father Parsons been alive in our days perhaps he would have instanced in that blessed Bird Oliver Cromwell among the rest But I leave it to you and to other Honest men to judge whether our Considerer had an eye to that passage and observation in Doleman when speaking of the Exclusion of the D. of Y. he saith we know and are most assured of the justness of the undertaking and we have good Hope in the Goodness of God that he will Succeed it p. 7. Yet I do not much wonder at this considering that he goes higher still even from the Successor to the Possessor of the Crown For thus his Politicks run The Crown doth not lie in Dominion but in Trust not in Property but in Care pag. 31. This is exactly Dolemans Notion that a Princes power is Potestas Vicaria or delegata a power Delegate or power by Commission from the Commonwealth given him as their Trustee or Proxy part 1. chap. 4. Upon this Doctrine he builds that Position and it naturally follows that true Kings may be Deposed ibid. and part 2. cap. 4. wherein our Considerer follows the Jesuit at the heels owning that the People may recall their Letters of Attourney and exauctorate their lawful King p. 6. where he saith and with base abusing Dr. Falkner when he seems to commend him I will hope there are very few in this Nation so ill instructed that doth not think it in the power of People to Depose a Prince c. Here the Gentleman speaks out and home and insinuates that for a man to be a Martyr or to bear the Cross of Christ is to be ill instructed According to this Jesuitism is the only true Orthodox Principle and so this Considerer hath lastily con'd Doleman thanks for all his Orthodox instructions For saith Doleman the Commonwealth hath Authority above their Princes pag 19. And this Considerer calls the Commons the Greatest and Best part of the Nation p. 6. which is plainly meant with respect to their Authority because a King cannot be deposed but by some that are supposed to be Greater and Better than Himself And so you see in the end what it is which this Gentleman and others of his Party and Persuasion would fain be at They pretend the Preservation of Religion and at the same time ven'd such Principles as overthrow the very foundations of our Government so true is that common observation that these Pamphleteers begin with his Royal Highness and end at last with his Royal Majesty I need not say any thing of this Considerer's short Historical Collection touching the Succession of the Crown For you and every body may easily see that 't is taken out of Doleman And so let this Considerer and his Father Parsons go together The next that comes to my hands is that Sir Positive Statesman the Author of Plato Redivivus who was so well pleased with the Comical Preface to Doleman where the Jesuit after a Poetical manner brings in two Lawyers at Amsterdam discoursing about Succession to the Crown of England that he could not but imitate the Poetical Fancy himself bringing in a Noble Venetian an English Gentleman and a Doctor at London all discoursing about the present Government in England So that 't is but altering the Scene and the Quality of the Interlocutors and then the Dramatick Farce is in a manner the same I confess this Gentleman is not Doleman all over from Head to Foot but seems to have only the Guts and Garbage of the Jesuit I mean his most Carrion-Principles For in two respects Doleman seems to have been the better man of the two 1. First in respect of that Regard and Esteem for Religion and for the Church which the Jesuit expresseth with so much zeal that he would have all other Interests to truckle to this Whereas this Gentleman seems to own no Apostle but Machiavil the Divine as he often calls him but Ridicule's things Sacred Scoffs at Ordination maliciously Depraves our Church Constitutions and makes use of his best Rhetorick that is Buffoonry and Scurrility to reproach all our Clergy speaking plainly thus pag. 98. The truth is I could wish there had never been any Clergy the purity of Christian Religion as also the good and orderly Government of the world had been much better provided for without them Had the Bookseller been well advised he might have been so respectful to the memory of the Divine Plato as not to have put a Jewel of Gold in a Swines Snout but should have entitled this Book rather Lucianus Redivivus 2. Then as touching Monarchy even Doleman is so fair that he allows it to be the most Excellent most Perfect and most Ancient Form of Government pag. 12. But this Gentlman looks upon it as the very worst and to have proceeded from the Corruption of better Governments pag. 33. Therefore he admires the Venetian Government as the only School in the world at this day pag. â—4 and
our Bishops though I confess we may think it fitting that we should have power in both points as well as in one and as the world goes Kings and Bishops way well expect to fare alike But in good earnest Sir I am grieved at Heart and 't is enough to raise the Indignation of every Honest man to find that so many among us do inconsiderately not to say maliciously run altogether upon this Jesuits Principles and that in these times when we are all so afraid of Popery that one would think we should be most especially afraid of Jesuitism Yet if you please to give your self the trouble to peruse those seditious Pamphlets which have been published of late you will find what I note to be true that generally they borrow large portions out of this most wicked Libel written by a most wicked Wretch on purpose to ruine the interest of the Protestant Cause Nay that the Authors of them have so exactly followed the Scope the Tenents the Arguments the Examples and the very Phrase many times that we may well believe they had old Doleman open before them as they were writing I shall give you Proof and Instances of this by and by In the mean while we may conclude that these men were not so straightned as to be Constrained to do this For they might have been abundantly furnished with Anti-Monarchical and Republican Principles out of other Authors such as Ficklerus Stephanus Junius Brutus Knox 〈◊〉 and some more of that Age who were main good Friends to the Jesuits in this point But because Fa. Parsons hath made great Improvements of those Principles which others had vended a little before and because his great design was to bar all Succession to the Crown of England by Natural Descent and Inheritance and to that end hath used all the most plausible Arguments and because all this is serviceable to the Designs of some Now who consider more what is Expedient than what is Just therefore they do willingly chuse to make this Author though a Jesuit their Guide and do take all their Measures from this Libel rather than others How they will answer this to God to their own Consciences and to the sober World I do not know but that the Truth of what I say may be manifest I shall instance in some of the Principal Pamphlets which have been written of late And I shall begin with that which hath made the greatest Noise viz. the History of Succession which the Author saith is Collected out of the Records and the most Authentick Historians But had he said Collected out of Doleman he had spoken a more Ingenuous Truth than perhaps he hath told us in the whole Book besides For though he hath adorned his Margin with divâ—rs Quotations out of Records and Authors which I suppose he consulted to conceal his Theft or to put a fair Colour upon it at least yet the Matter is taken out of that Authentick Historian Doleman However he came by the Fringe and the Lace 't was his Friend honest Fa Parsons that furnish'd him with the Stuff I do not intend to examine the Candour the Sincerity or the Logick of this Collector because it is a thing besides my Purpose and for the consideration of those things I refer you Sir to that Learned and Solid Answer called The great Point of Succession discussed c. and to that excellent Tract entituled Religion and Loyalty supporting each other For my business is only to shew matter of Fact that this Collector hath filch'd his Pamphlet out of that Jesuit who to cheat the world gave himself the Surname of Doleman In this blessed History we are to consider first the Design Secondly the Principles of the Author And thirdly the Examples he useth to serve his Ends. Iâ— Now the Design is to prove that the Government of England is not a setled Hereditary Monarchy that Succession is not Title enough to make the next Heir King but that the Election of him ought to be before his Coronation that the Succession is wholly under the Controul of Parliament and that they can limit it and subject it to Conditions and alter the Course of it as they please Now this is the very Sum of the First and the sixth Chapter in Doleman Part. 1. For in the first Chapter he tells us That Succession to Government by nearness of Bloud is not by Law of Nature or Divine but only by Humane and Positive Laws of every particular Commonwealth and consequently may upâ—n just causes be altered by the same pag. 1. And in the sixth Chapter he affirms That though Priority and Propinquity of Bloud in Succession is greatly to be honoured regarded and preferred in all affairs of Dignity and Principality yet are we not so absolutely and peremptorily bound thereunto always but that upon just and urgent occasions that course may be altered and broken pag. 104. He founds Regal Power in Succession and Election both pag. 105. And being to answer that Question What interest a Prince hath by Secession alone to any Crown before he be Crowned or Admitted by the Commonwealth He saith That an Heir Apparent before his Coronation and Admission by the Realm hath the same and no more interest to the Kingdom which the King of Romans or Caesar hath to the German Empire after his Election and before he be Crowned and to use a more familiar Example to to Englishmen as the Mayor of London hath to the Mayoralty after he is chosen and before he be admitted or have taken his Oath For as this man in rigour is not truly Mayor nor hath his Jurisdiction before his Oath and Admission nor the other is properly Emperour before he be Crowned so is not an Heir Apparent truly King though his Predecessor be dead until he be Crowned and admitted by the Commonwealth pag. 106. In fine He is Positive that Heirs Apparent are not true Kings until their Coronation how just soever their Title of Succession otherwise be and so that no Allegiance is due unto them before they be Crowned pag. 108. To make these things out is the Grand Design of Father Parsons and his Plagiary the Author of this History of Succession And though you well know that all this is contrary to the Laws of our Realm which recognize all Succession to this Crown to be by Inheritance and allow of no Interregnum but say that the King never dieth because the next Heir is actually King that very minute after the breath of his Predecessor is gone yet you see how closely this Collector hath followed the steps of Doleman all our Laws to the contrary notwithstanding II. As touching this Collectors Principles 1. He is clearly of opinion That the Commonwealth hath Power to change the direct order of Succession for otherwise the Government would want power to defend it self by making such alterations as the variety of Accidents in several Ages may make absolutely necessary p. 15. That
Julian saith to it is That 't is impossible to write an History of the Succession without having a great many passages which Doleman has got into his Book ibid. But by his good leave 't is possible to write one History without stealing out of another 'T is possible to imitate a Book without Transcribing it 'T is possible to observe another mans Method without running upon his Principles 'T is possible to treat of his Matter without using his Fancy and to pursue his Design without using his Phrase This is as possible as 't is possible for me to follow a Leader though I do not tread in his very steps But let an indiffâ—rent person compared Doleman with the History of Succession and he will find such an exact agreement not only between the Method Matter and Scope of them both but also between the Principles Expressions Arguments Instancâ—s and the like in bâ—th that though the world be full of Histories yet you shall not find any two that do so exactly jump together as Doleman and the History of Succession do unless they be Abridgments or Transcripts So that a man may well say that the Pamphleteer had a design not to write a new piece but new Vamp an old one and to put a damned Jâ—suit into such a new Dress that he might appear in the world like a true Protestant All these things considered duly I may Infer that since there is now adays such Fresh Trading and Trucking with the Jesuits it is high time for every honest man in this Kingdom to make a Pause and consider seriously whose hands we are in c. p. 27. It is high time for all the honest men in the Kingdom to consider whose hands we are in And I am glad that you begin to consider what a sort of men these are who out of a pretended zeal for the Protestant Cause take such an extravagant course as they do What is there no way to prevent Popery but by planting Jesuitism Is this the way to uphold the Church of England to fetch Shoars and Buttresses from the Church of Rome Have we not good store of wholsom Lews on our side Is not the Genius of the Nation so set against Popery that they may as soon be persuaded to turn Turks Is not our Church so firmly Establisht that if we be but Faithful to Her it is impossible for that Scarlet Whore with whom so many Princes have committed Forniâ—ation ever to have again Joynture or Dower in this Kingdom Besides and above all this are we not sure that the good hand of God will be over us if we be but careful to commit our selves to him in well-doing But 't is observable that these men in all their Writings take so little notice of the Providence of God that a sober man may Reasonably suspect that God is not in all their thoughts They begin at the wrong end and thinking that all must be done by Humane Arts and Policy even rake Hell and scum the Devil as if that were an effectual course to preserve the true Religion and Church of God Setting aside the Romish Faith and the Vow of blind Obedience tell me wherein these men differ from the Disciples of Ignatius Loyola Why only these are Popish and they Protestant Jesuits Of all Sects and Religions saith Father Watson the Jesuit and the Puritan come nearest and are fittest to be coupled like Dogs and Cats together And so he goes on comparing them and making both of them equally alike for their Hypocrisie for their Conspiracies for their Schismatical humour for their malice against Bishops for their Insolence and Disobedience to Government for their violation of Oaths for their Commonwealth-opinions for their Tyranny and Usurping a Power over Princes for their Conforming to the Laws sometimes to serve a Turn for their Dispensing with one another in case of Occasional Communion and Occasional Perjury c. He instanceth in no less than twenty four points a full Double Jury if that would do any good by which if you try both Factions you will find that as they came into the world much about a time so they have been sworn Brethren from the Womb. But he abuseth the old moderate Puritans for 't was only some Rigid men among them that were so Ill-natured so Imperious and such Thorns and Goads in their Governours sides However one Faction has hither so shifted it self into another that the old Puritan that was peaceable and fair-conditioned is quite gone out of the world he has been long ago lost in the Presbyterian and the Presbyterian too is upon the matter lost in the Independent and all of them are so lost in the Jesuit that if you go to unkennel the Fox 't is an even Lay whether you hunt a Jesuit or a Whig What an odd thing is this that men should turn Jesuits for fear of being Papists As I am an honest man 't is matter of great Astonishment to me and a most horrid scandal to Religion that people should pretend such zeal for the Protestant Faith and yet infect themselves with such Jesuitical Principles We Rusticks are wont when we plant an Orchard to observe this Rule generally to graft a better sort of fruit upon a worse as we use to graft an Apple upon a Crab. Hâ—d these men taken this course and have studied Melioration as our term of Art is they would not have grafted the Jesuit upon the Protestant but the Protestant upon the Jâ—suit Then they would have â—hewn their good Husbandry and good Fruit would have come of their Labours But they do not go according to the Rule And then they say they act according to their Consciences Now Consâ—ience if it be Right and Honest observe the Laws of the great Husbandman But when men overlook the directions of God and act according to their Humours or according to the Humours or seeming Interest of a Party then Conscience makes mâ—d work and proves a meer Ignoramus for it ever grafteth the Crab way Hence it cometh to pass that there is such a Dâ—mnâ—ble deal of sowre fruit among us as hath set the teeth of all honest men in the Kingdom on edge For when once men are Jesuited they will never stick at any manner of wickedness Lying Libelling Sedition Dishonesty Dâ—faming of Government Disobedience to Laws Obstruction of Justice Hypocrisie Perjury and I know not how many Vices more they have now lost the name of Sins and are made the Honourable Characters of somâ— who are pleased by a figure to call themselves True Protestants For you may easily observe that mens Scruples now lie one way only viz. about Ceremonies and little things pertaining to Order and Decency in the Church but there is little or no scruple about Immorality they Protest against Conformity but not against Knavâ—ry They will condemn Kneeling at the Sacrament as a damnable sin and yet be guilty of it themselves to serve an End And I cannot but
and had not Strength Power and Force enough to cope with their Governours Indeed I do not remember to have met with this Tenent in Doleman but you may find it in another Book written by Parsons which he called Philopater though I have it not by me at present to refer you to the particular place I confess too that it was not Parsons single conceit for that notorious and swinging Jâ—suite Cardinal Bellarmine saith That if Christians in the Primitive times did not Depose Nero and Diocletian and Julian the Apostate and Valens the Arian and the like it was because the Christians had not strength enough In like manner another Jesuite Azorius giving a Reason why the Antient Popes dealt not roughly with Princes â—â—ith It was because they wanted strength I own too that Buchanan spake at the same rate in his Book de jure regni apud Scotos and whether Buchanan did borrow this Notion of the Jesuites or the Jesuites borrowed it of Buchanan others are concern'd to dispute it out This is evidentâ— that it is a Jesuitical Notion and I will add a Notion which others even of the Popish Clergy did detest when it was first broached as being utterly against the constant sense of the whole Catholick Church Yet the late angry Author of Julian the Apostate confidently runs upon this very Notion For speaking of the submission of Christians under Julian he saith What would men have a few Defenceless Christians do when they had lost all their strength and so many of their Numbers p. 94. Have they never heard a West-Country man say Chud eat Cheese an Chad it By applying which Boorish Proverb to his Purpose our Author doth seem to intimate that if the Primitive Christians had had Strength and Numbers sufficient Rebellion would have been as welcom to them as their very Food and that they would as gladly have resisted as they would have relieved their Hunger but it seems they wanted Cheese and could not do what they had a mind and stomach to do A most Monstrous expression from the Pen of a Christian of a Protestant of a Clergy-man For first nothing can be more false because it is notorious that Julians own Army consisted for the most part of Christians if their Religion and Consciences would have given them leave could soon have done the Emperors work when their Swords were in their hands and Julian was at the Head of them in the Field In those days the Numbers of Pagans were inconsiderable in comparison For Christianity gained ground every day at such a strange rate that before Julians time St. Cyprian tells us the Heathens were Overmatcht by Christians for said he to the Proconsul of Africa None of us resisteth when he is apprehended nor revengeth himself against your Unjust Violence although the men of our side be Numerous and more than enough to revenge themselves And before St. Cyprian Tertullian boasted of the great Numbers and Strength of Christians Of which to omit other pregnant instances that passage in his Apologetick is a clear Demonstration For saith he to the Emperor Had we Christians a mind to do like Enemies could we want Numbers or Armies such Foreigners as we are accounted we have filled all that belongs to you your Cities Islands Castles Towns Camps Tribes your Palace Senate Courts we have left your Temples only to your selves We who are thus willingly killed what War were we not fit not ready for but that by our Religion it is permitted us rather to be killed than to slay We could have fought against you even without the help of Arms and without being actual Rebels only by standing out and holding off from your Assistance out of spight for being severed from your Fellowships and Societies for so I understand those words solius divortii invidia These Testimonies alone do plainly shew the horrible falshood of that Jesuitical Notion which this Author hath entertained and is pleased to revive And were this all it would not be so much But I add secondly that 't is a pretence which casteth such a Disgrace such a reproach such a scandal upon Christianity and the Christian Church that you can hardly find any thing to compare with it unless it be the lewdness of a certain virulent scribler that pretending to write a Church-History hath Calumniated the Christian Bishops as if they had been a Race of the most Blood-thirsty and wicked men in the world what would not a Celsus or a Porphyry or Julian have given for a Clergy-man in those days who would have given it under his hand that Christians were a sort of men that wanted only strength and opportunity to be Rebels such a man would have done most remaâ—kable service to all sorts of Infidels and Blasphemers For then they would have had some Reason and Authority for such Diâ—bolical suggâ—stions as these 1. That when Christ said to his Disciples Render to Caesar the things which are Caesars he was nevertheless Caesars Enemy being supposed to mean T'ill you can help your selves and can be able by force of Arms to be revenged upon the Emperor 2. That when the Apostles commanded Christians to Honour the King to Obey Magistrates to be Subject to the Higher Powers and that not only for Wrath but also for Conscience-sake yet nevertheless they Disseâ—bled and plaid the Hypocrites being supposed to mean that Christiâ—ns should be Civil to the Government for the present and till time served and for fear only and that they should be subject till thâ—y were â—ble to Rebel and that they should be damned for resisting unless they could resist to some purpose 3. Whereas the Ancient Christians universally acknowledged that the Emperor was the Vicegerent and Minister of God himself that he was inferiour to God alone and that Julian himself reigned by Gods Authority as well as Constantine the Pagans would have lookt upon all these Professions to have been gross falsifications and lies had a Church-man but insinuated how that it was the sense of the Church that they could lawfully Fore-close or Dethrone Princes when they had Power and nothing could have served more â—ffectually to render Christians odious and Christianity it self Abominable 4. Whereas the simplicity of Religion was so much Preached up and the simplicity of its Professors was so much admired that ' â—was the great Honour of the Church in those days they would have been hated as meer Parasites and Hypocrites should they have doubled in this particular and the Heathens would have scoff'd and steer'd at their Profession of Loyalâ—y as this Author doth at the Doctrine touching Prayers and Tears pag. 30. as a piece of Quackery and Mountebank-craft I doubt not but all those in this Age who have no kindness for Religion will make a great use of this Authors insinuations and hereafter upon his credit believe that the Primitive Christians were in their hearts so many Cut-throats and Rebels whatever they pretended to the
contrary while they wanted strength and if this be not a scandal thrown upon the Catholick Church a reproach cast upon Religion and an horrible reflection made upon the very Founder and Author of it I know not what is And since this Person hath been pleased thus to disparage Christianity and to ridicule the Doctrine of the Cross by Drolling with the Doctrine of Passive Obedience I do not at all wonder that he hâ—th taken the confidence also to fall so foul upon Dr. Hicks as to bring both his Integrity and his Learning into Question 1. First his Integrity For he plainly intimates his suspition that when the Doctor in his Sermon on the 30th of January Preached the Doctrine of Passive Obâ—dience he might have a secret design to wheedle men out of their Lives that he taught such Doctrine as is fit to turn a Nation into shambles and enough to tempt and invite Tyranny and Cruelty into the World pag. 88. Nay he declareth his fears that this Doctrine was calculated and fitted on purpose for the use of a Popish Successor and to make us an easier prey to the Bloody Papists pag. 89. In such times as these when it may soon cost any man his Life to lye under the displeasure of the Rabble could this Author have any but a Black and Malicious design in thus exposing a worthy Person to their Hatred and Fury Dr. Hicks is better known than to be suspected by any but ill men and yet I do not see what Reason even such men can have to suspect his Integrity for that Sermon For is not the purport of the day enough to excuse and justifie him Or could a man Preach upon the point of Passive Obedience more seasonably than on that day If you please to consult the Office appointed for that day you will find that the Epistle ordered to be read contains and inculcates that very Doctrine and I wonder how it should escapâ— this Authors Observation if he useth to be at Church on the Anniversary of the Kings Martyrdom The Doctors business was to Preach submission to our lawful Governours This every Clergy-man ought to do and every honest Clergy-man will do that loves and regards his Flock and is careful to give them wholsom food and to keep them from the Bane for it seems the Sermon was Preacht a year before in his own â—arish where he Resides Now could the Doctor pursue this good Design better than by shewing what the Doctrine and Practice of Christ himself was as to this matter and how agreeable thereunto the Doctrine and Practice of the Primitive Christians was Since therefore that Blessed Prince was Resisted and Murder'd by men whose Principles and Practices were of a far different nature and utterly inconsistent with Christianity how could the Doctor chuse unless he would have been a Tergiversator but take notice thereof and shew the difference by making a Comparison And why should this be construed as a Design to serve the turn of a Popish Successor Surely the Doctor had no need to look so far For I am bound to believe upon this Authors Principle what some would be doing even now had they but opportunity and Power They have plainly shewn their Teeth and we may read the West-Country-Proverb on their Grinns Chud eat Cheese an chad it But whatever these are for the Ministers of the Gospel ought to be for Obedience and Peace and I wish that the Câ—nstitution of our present times were such as that they might think it an Unnecessary and Impertinent thing to preach against Resisting even a Protestant Prince 2. Besides this he is pleased to disparage the Doctors Learning as if he were better versed in the Dissenters Sayings than in the Histories of England and had been beholdâ—n to the Dissenters Sayings for a great part of his Sermon Truly I think this Gentleman may well forgive the injury if he be abused with this complement that he may compare with the Doctor for his Readings But I am apt to think that what Books soever he hath been poring into he hath not read at least not considered some of the Doctors For in the Dedication of that Controverted Sermon he tells that excellent good man the prâ—sent Lord Mayor that he had made it a year ago before the Dissenters Sayings came abroad and that since he had made that Discourse New Collections had been made meaning those Sayings but saith he I have added very little contenting my self with what I had before provided out of their Originals He seems to have mentioned the Dissenters Sayings not upon his own account as having been beholden to those Collections himself but rather for the Readers sake to direct him where he might find many more of the same nature with his own Besides Dr. Hicks his several Citations in his Peculium Dei which was not only framed but Printed before the Dissenters Sayings do sufficiently shew that the Doctor had no need to consult them Into the bargain there was Printed about three years ago a very Useful Book which I would recommend to you whereof Dr. Hicks is on all hands taken to have been the Author 't is called The Spirit of Popery c. And the Animadversions up and down in thâ—t Book upon the Speeches of Kid and King give abundant Evidence that the Doctor had been long conversant with the Phanatical Originals and the Histories which give an account of them I believe the Author of the Dissenters Sayings will not think himself dishonoured should it be said that this Book furnisht him with some Materials But suppose which is common among Writers that Dr. Hicks had borrowed some Hints from Mr. L' Estrange and that Mr. L' Estrange had borrowed others of Dr. Hicks yet this is no more than for one honest man to borrow of another and that is far more Reputable than for a true Protestant to borrow of a true Jesuit and then to be ashamed of his Creditor and Friend For the Doctor had justly Arraigned the Author of the History of Succession for having stoln his Pamphlet out of Doleman the Book which you sent me and which the Doctor in his Sermon calls The most pestilent and dangerous piece that ever was written against this Government p. 28 Julian took snuff at this that a seditious Pamphleteer was discovered to have been trading with a wretched Jesuit And yet he confesseth it to be possible to write an History of the Succession without borrowing from Doleman p. 60. Very good And why then did not that Pamphleteer do it Why was he so Ill-advised as to be beholden to a Jesuit at all Or why was he so Immodest as to borrow his whole stock Or why was he so disingenuous as not to own his Benefactor in whose Book he had run a Tick thus Or why was he so Impudent as to pretend that this Pamphlet was written by a Protestant hand when 't was taken out of the Closet of Father Parsons All that