CHECK: OR, INQUIRY into the Late ACT OF THE Roman-Inquisition: Busily, and pressingly disperst over all ENGLAND by the JESUITS.

JOS. 7.1.

Praevaricati sunt mandatum, & usurpaverunt de Anathemate.

LONDON, Printed in the Year of our Lord 1662.

Check: OR, Inquirie into the late Act of the Roman Inquisition.

ME thinks it should be time to speak out, with as little care as we have need of apo­logizing, when the orderly Discipline of the Church, the just right of the Civil Magistrate, the priviledge of immediate Ecclesiastical Superiours, and the com­mon good of Catholicks, now in hand are at once attaqu't. I only declare this resolution at my first setting Pen to Paper (which really springs from the conceit of my own unworthiness) that if, while I am writing this, I understand any other bends his endeavours to prevent the mischiefs threatned, I shall withdraw my hand, and wholly rely on his; But if I hear of none, 'tis my hope, the Mo­tives I have mentioned are abundantly sufficient to ingage any honest and couragious heart without any further congè­d'escrire, to attempt the hinderance of such ruinous effects. To the point then:

Mr Thomas White, whose eminent learning may justly ex­pect to be blustred at, and overthrown too, if its Basis be not proportionably solid, and its structure well compacted, had publisht divers Treatises, attempting the rigorous rationali­ty [Page 4]of Philosophical and Theological Truths: The tenour of his Doctrine ran thus.

For Faith, he endeavoured to advance its growth by lop­ping off all excrescencies of erroneous opinions, how ge­neral soever interest or mistakes of Probablists had made them; and to render it not only defensible, but infallibly victorious, by separating uncertain opinions, from the cer­tain Doctrine of Christ and his Apostles, pledged to us as such by Universal Tradition. This was apt to anger those who drove a great trade in decrying all for Hereticks, who were not of their mind; that is, indeed who advanc'd not those Tenets which made for their Politick Interest.

For Christian Practice, his way was to place no goodness in external actions, but as they conduc'd to interiour per­fection, and advanc'd charity; which was apt to spoil all Pha­risaical cleansing the out-side of the platter, as also all su­perstitiousness, and superficial devotions; the gainful trade of too many.

Was not this enough think you to set on fire a world of byast men, and all those weak (though good) persons too who were apt to be led by their cry? Or do we wonder af­ter all this, the general noise should be against him, and one­ly learned and unpassionate Examiners on his side? To pro­ceed.

Subsuming under this method, he cast his eye on that point of Faith which concerns the Churches government by the Hierarchy, and saw that under a speciously-pious shew of making the Pope infallible in defining, and omnipo­tent in acting; all Episcopacie in the Church, but his, was destroyed, and onely the bare name left. He saw also that General Councils were all at once cast out of doors; For to what end should those assemble with such trou­ble to themselves and the whole Christian world, if the Pope alone could define Faith and appoint Discipline as certainly and efficaciously as with them? Nay, be infallible even in matters of fact; with which new mad Heresie, the Jesuites (whose flattering Policie is now come to direct blasphemy) are indeavouring to possess all the ignorant or timorous, [Page 5]or ambitious in France. Hereupon, to give the most na­tural, that is, the most advantageous growth to the ordi­nary or true Authority of the Pope, as constituted by our Saviour, inherited from S. Peter, and claim'd by the Title and Tenour of Universal Tradition; and to make it more defensible, he was oblig'd to seperate it from the opiniona­tive point of the Pope's Extravagant Authority, lately in­troduc'd by flatterers or the human policy of that Court; and also, that he might maintain disperst Episcopacy, to oppose the engros'd one, which was inconsistent with the former.

Beginning then at the root (as his way is) he confuted, and (in the quality of a private Divine) censur'd that dange­rous Principle of the Popes personal Infallibility, as Hereti­cal and Arch-heretical. Hence, his Sonus Buccin [...] which censur'd it, and his Tabulae Suffragiales, which proved at large the justness of that censure, by all imaginable Argu­ments a Catholick Divine could use, were both con­demn'd indeed, but neither of them confuted, which done, the angry rod of Condemnation was laid by a while till of late a Jesuite oppos'd his Middle State. Mr. White answer'd the three years Labour (for so long I am sure 'tis at least since the Jesuits began to write against that Book) of that Author, and in likelihood of the whole Society, in three weeks. Must their credit sink, and any one thrive that presumes to be learneder then they? No; If Rea­son refuse them her Patronage, Authority shall step in and maintain them in despight of Reason. And indeed 'tis well known they neither love nor care to defend themselves by Evidence of Reason: Authority is their best weapon; and the more blindly and confusedly it is carry'd, the better for their turn. If they with any sleights can get some great Men, or a multitude of inferior folks to say as they do; your Arguments are answered; and they protect themselves by crying up those great Few, or smal Many, for Infalli­ble. Instead of Reason then, out comes from the Roman Inquisition a Condemnation of all his Books together, good and bad, Printed and Manuscript, examin'd and unex­amin'd, seen and unseen: And this, brought in huggar-muggar, [Page 6]into England, is prest by the passionate men for Faith to their weak Adherents; who are made believe that they are forbidden under heavy Censures to read his books, nay perhaps bound to hold him an Heretick, or what else they list to propose to their blindly-obedient Subjects. This, (abstracting from the truth or falsehood of Mr. Woite's Doctrine) is the subject of my present complaint: In pre­ferring which to all Candid lovers of Truth, and good Subjects to our English Laws, I make this


SUpposing this Condemnation be no personal Act of the Pope's, as Bulls and Breves are, but only an Act of the Roman Inquisition, which of course bears the Popes name, as all other Acts of the Courts of Judicature in Rome do, where the Pope is both Spiritual and Temporal Lord; whe­ther it be not most absurd, preposterous, and dissonant e­ven to the distinctive procedure of the Roman Court, to confound and equalize those two sorts of Actions, which 'tis known the Church and that Court look upon with so great a difference?


VVEre it indeed a Bull or Breve, or, (which is a thou­sand times more) a Decree of a Council, belong­ing to Discipline, yet whether it at all obliges till legally sent or brought into the Country where they pretend to bind; either by the domestick Bishops, who assented to it, if it be a Councils Canon, or by known officers of the Court of Rome appointed for such purposes? Certainly, if in any cases, Order be to be observed, it should in those which are to be obligatory, lest excuse of ignorance be left to cloak the Subjects disobedience; and consequently we ought not to think any private Travailer, or common Car­rier, [Page 7]much less a Jesuite (who is not onely a particular Ene­mie to the party condemned, but has not the least Authori­ty in the Church, nor can have, as such, no not so much as of a Pastor of a Parish) we ought not I say to think such a one a competent Officer to enjoyn the duty of acceptance; no more then the bare being of it in print, a sufficient pro­mulgation. And what speculation assures necessary, the practice of the Court of Rome confirms, which has it's Nuncio's in several places to signifie their Pleasure and Com­mands in their respective Districts, where they think it prudent, that is, where they hope they shall obtain to be obey'd. Let then the spreader or presser of those Decrees, and much more of an Act of the Roman Inquisition, be ask't by what Authority he promulgates them; demand his Pa­tent or Order; and if he know none, he is convinc't to be a busie fellow, 16 Ric. 2. and (his Action being opposite to our Catho­lick English Laws,) a deeply punishable Offender to boot.


WHether any of the three Decrees last mention'd, even though legally sent, be held obligatory in any Catho­lick Province till accepted by the Civil and Ecclesiastical State? Experience teaches us the contrary in the most Au­thoritative of these three, Canons of Councils; since 'tis known those of the Council of Ternt oblige not in some Ca­tholick Counties, and the reason constantly render'd, is because they were never received: We see also that Roman De­crees are frequently disaccepted by Catholick Counties, and even Nuncio's, if they too zealously presse them, forc'd to flie and hide their heads for acting against the just Right of the Civil Magistrate, as of late years the busie-Jesuited In­ternunce of Brussels, was by the Senate of Brabant. I presume then I may give a Negative Answer to this Demand: I am sure no French Subject durst, nor truly Loyal English one ought to say the contrary.


VVHether the Ecclesiastical Governors either dare in prudence, or will in Loyaltie receive an Act of this Nature without leave of the civil Magstrate? And whether it be ever likely such reception will be yield­ed to? This I know, when the intollerably scandalous Apolo­gie of the Casuists put out by the Jesuites, was about to be con­demned by the Sorbon, and that the blow was judg'd unavoid­able, the Jesuites endeavoured to get this Clause inserted a­gainst the Provincial Letters, Quas non probat facultas, ut­pote quas audivit Romae damnatas, Which the faculty approves not, because it heard they were condemned at Rome: And though this were but an occasional glance, and imported only a non-improvement, yet because they mention'd the Ro­man Inquisition Act as the reason of their non-Approbati­on, see how tender the State of France were of it. The Advo­cate General Mens. Talon sent for some prime Sorbon Doctors, ratled them soundly, and told them that that Clause was con­trary to the Custome of the Kingdom, that it could not be used without acknowledging the Inquisition, and that it would not be suffered: And can we think we owe less obedience to His Sacred Majestie and our English Laws, than they in France to theirs? Or do we conceive it less illegal to bring the Ro­man Inquisition into England, than 'tis in France to bring it in thither? In France none, without the Princes leave, may receive any Act of the Roman Inquisition upon this Motive, because it is theirs, or express their non-approvement, be­cause that Tribunal has done so. In England quite con­trary, these disloyal men tell their Adherents none dare re­fuse such Acts, or hold them unobliging, and upon this sole Motive, because they proceed from that Inquisition. The Laws of our Catholick Ancestors strictly forbid the extolling the power of the Bishop of Rome, that is, debar his extraor­dinary Authority; these men and their followers go far­ther, and presume not only to extol beyond measure the [Page 9]Popes power, as Head of the Church, but even that far les­ser one of the Roman Inquisition, and make it domineer over the English Subjects without the Magistrates licence. Thus incroachment would come in by inches, and invading the just rights of the Civil Power, advance towards that proud and scandalous Doctrine of deposing Kings, which the Roman Court of late times by its Decrees, has too much and too often abetted; and hence is this busle of the Jesu­ites to preserve this principle alive, though they see it not seasonable now to press it home to the Conclusion. But they meet with honester and better principled spirits among all but their own party, as the loyal-hearted Catholick Cler­gie, the ancient Religious Order of S. Bennet, and other Re­gulars, whose perfect submission to the Laws of their Coun­try in what touches not Faith, is incapable of the least ble­mish, other then what is imputed to them by occasion of the Society of such false brethren, against whom they do not publikely enough declare, and so are sometimes mista­ken by strangers to hold their Opinions: Taking then the Negative of this Demand for granted, I advance to my


VVHether it appear not to be most unseasonably illegal, and even ayming at the ruine of all the hopes of mi­tigation now endeavoured, to attempt and press at this time, as the Jesuited party does, the slavery of English Catholicks to the Roman Inquisition? I conceive the Fact and the terms evince it so plainly that it needs no proof.


VVHether it be not the height of Passion and Unchri­stianism to urge such Decrees, as matters of Faith? Tis known some Divines, among whom is S. Austin, place the [Page 10]Rule of Faith in the diffused body of Christians, and make their acceptation the last and best Test of even a General Councils Infallibility in Faith-Definitions: Many deny a Council without a Pope to be infallible; more a Pope with­out a Council, or the Pope with an inferiour Council; Al­most all an inferiour Council without the Pope; but none till our unhappy dayes had ever the audaciousness to say that an Inquisitions Decree toucht faith, either as to its con­stitution or dissolution, or had the knack of personal infal­libility annext to it; nor, God be praised, dare they now say it, but in corners among their abused Bigots, from whose mouths you hear the Eccho of their deluding Instructers.

'Tis known that Inquisition goes to work like prudential men, he understands very little of that Court, who imagines the Pope or Cardinals trouble themselves with reading all those Books that are propos'd to their Censures: Their way is, to commit the Perusal of them to some Divines, who (as the world has gone for these few late Years) are either Je­suites or Jesuited, that is, inveterate enemies to the party we treat of; upon what score I told you formerly. Their Information given, they trust it, and proceed upon it, but yet very gingerly and abstractedly. In common, that Court sees that Mr White opposes their Paramount Authority, by which they project the domineering over both Princes and Hierarchy, this is enough to make them think fit to ble­mish him; If then those good Divines tell them, that he has Erroneous or Heretical Propositions in his Books, [and what will not they call so, if against their Interest] all the branding words shall in; but you may sooner squeeze wa­ter out of a Flint than get these Divines determine which are erroneous only, and which heretical, for fear Mr White should prove the better Divine, and justifie the points to be both Catholick, and needful to be spoken, which would quite spoil all.


VVHether it argue not that the passion and Interest of these men is above their love of maintaining Catho­lick Religion to blast not only the name of an Author who has written so advantagiously and solidly for Faith, but e­ven those very Books which so incomparably defend Faith and its Rule? Let Rushworths Dialogues, Apology for Tra­dition and Controversie-Logick be examined (to omit others) and see whether ever the Heterodox party were either so solidly confuted, or Faith so radically stated; yet are these Books condemn'd too with the rest, what more disgrace to our Cause could even a Prebyterians heart wish?

Consider how manfully the Catholick Controvertists, who have followed those Principles, have defended Faith, and triumpht over opposite Errors; and then judge whether it be consistent with these mens pretended zeal for Religion to sacrifice the best champion and strongest fortresses of our Faith, as controverted, to their politick Interest; and to en­deavour the overthrowing such rampires of the Popes Faith-taught, ordinary and lawful power, that they may flattering­ly advance his opinionative, unlawful and arbitrary one; On the other side, look on the pittiful Defences these men substitute in stead of those solid ones; evidenc'd infallibility of Authority shall be beat down, and all Faith finally resol­ved into a blind afflatus, a hole as dark as the worst Fana­ticks private spirit. Solid reason shall be laid aside, and aierie quibbling in a wordish Testimony taken up in its stead, which can conclude nothing: What miserable tossing of words too and fro, to the extream prejudice of the Catholick cause, is found in Schism unmaskt; yet (considering their way) we have reason to beleeve that the nerves of their whole Bo­dy were all swelled by their most vigorous spirits, to advance so feeble a stroke. Nor can any see how we may expect bet­ter helps from their Principles, which tend to the disgrace [Page 12]of Universal Tradition, and fix their best hopes on personal Infallibilities. Knots voluminous Encounter with Chilling-worth, and Fishers with B. Land, remain sad Instances of the Catholick cause, left dangerously exposed, not through want of grounds, but by a voluntary desertion of Catholick Prin­ciples, to follow those of Interest and Flattery.


VVHat is to be said of those, who when they list get any thing condemn'd at Rome, to blast Catholike Writers that oppose their trampling down the Hierarchy, then press that Condemnation hotly, and advance it as highly as it were a young point of Faith; and yet when it lights on them­selves (which happens sometimes, though not so often as they deserve) they slight and vilifie it, as nothing worth? Poza a Spanish Jesuite, that fine fellow, who made that excel­lent Creed printed before the Mystery of Jesuitism was com­manded both by the Popes and his Generals Orders to appear at Rome, (which by the way Mr. White never was yet) and legally cited too to answer there for some extravagant Te­nets; He flies for refuge to the Kings Council, and got his cause, already overthrown in the Roman Inquisition, to be reveiwed by that of Madrid; and there found Defence without either his or the State's, or the Madrids Inquisition, scrupling at all to cast off the heavy burthen of obedience to the Roman Inquisition, which the Jesuites, when 'tis for their turn, use to lay upon other mens shoulders. That a­bominable Apology for the Casuists, set out by the Jesuites, after it had been most deeply and particularly censur'd by al­most each Bishop in France, and his Diocesan Assembly, was, for fear of too manifest shame, condemned at Rome, and yet was printed by them afterwards, and defended both in France and England. Stubrochius, the disguised Jesuite, gives you the full allowance of the force such Decrees are to have in these words. If nothing (says he) be particularly condem­ned, but the Book only in general forbidden, no wise man can de­ny, [Page 13]but that the onely reason of its Prohibition is, that it was pub­lisht against the rules of the Council of Trent. Si nihil prorsus in [...]o singillatim configatur, sed prohibeatur generatim; nemo sapiens neget eo duntaxat nomine prohibitum fuisse, quod contra Regulas à Concilio Tridentivo praescriptas editus sit; which Rules (though in themselves excellent) are so unsuitable to the present cir­cumstances of England, that very few Catholick writers can observe them: so that almost all the Catholick Books in English are subject to the censure of the Roman Inquisition, as well as Mr. White's, were there any peevish Informer un­charitable enough to prosecute 'em.

But you must think it was the Jesuits own case, else he had not been so candid; so that you see they deal with their Believers, as men do with little Babies, or Jack-dawes, they propose things for Bug-bears, or Scare-crows, which them­selvs fear not at all, but onely set up to fright others.


VVHether to press the obligatorinesse of this Inquisiti­on's Act be not Schismatical in those pressers. For, since where a legal order is not observ'd in sending, accept­ing and enjoyning observance of Decrees, 'tis not to be ex­pected all should act alike, it will follow that the more zea­lous and credulous, who think every foppery Faith, will quickly take fire and accept it, and discharge their zeal by spreading it to others, and railing at the Authour and the Readers of his Books; The more solid, discerning and in­telligent persons, who know how to distinguish things; will carry themselves as formerly towards both the Author and the Books. Hence difference in actions and mutual animo­sities are apt to arise, and fierce ones too; in regard one par­ty is made foolishly to believe all is Faith which their inte­ressed Governours tell them: the other party conceive as high an indignation to see the Sacredness of Faith made ri­diculous by such a blundering and confounding zeal in the simple believers, and paltry interest in the Teachers. Now, [Page 14]who sees not that the explication of this matter of Fact, and it's immediate consequences, speak direct spiritual breach, distance, difference, and disunion of minds, affecti­ons, words and actions, which sound schismaticalness e­nough in all Conscience.

The Result of all hitherto is this, that since this Con­demnation is neither legally sent nor accepted, nor yet acceptable as the case stands; since it neither con­cerns Faith in the least, nor ought to concern Englands since the thus pressing it is illegal breaking Order, and so Seditious, Schismatical, and disgraceful to our Faith, by rendring it ridiculous, 'tis evident that the pressers of it (and according to the degree of their knowledg their Fol­lowers who accept it) are neither good Christians, loyal Subjects, nor solidly Prudent Men; But desperately pur­suing their own ambition, by flattering the Roman Courts in what ever precipices they engage themselves and others. And, if they be such, and it be not like they will amend, un­less they and the world be told publickly they are such, I know no reason, why both Justice and Charity oblige me not to do it.

All hitherto is spoken in case the Condemnation has in­deed issued from the Inquisition of Rome: But, what if any one should object that in all likelyhood it is none of Theirs, or at least a Surreptitious one. All I could say is, I have yet heard it onely from private hands; which though I am not bound to credit, yet it breeds in me a suspition of some such thing.

As for the Terms of the Decree it self should any except against them, that because the two Phrases, Heretical and Erroneous in Faith, signifie the same thing, one of them must needs be superfluous, and so not likely to proceed from that Court: I could answer, that, as among Schollers, Tautolo­gies are blamable, so among Lawyers (such as the Cardi­nals for the most part are) nothing more ordinary then Si­nonama's and Repetitions. Should he go on, and object the inconveniences of a Dis-junctive censure, as that it neither [Page 15]condemns nor absolves any point in particular, and so the world is never the wiser for it. I could reply, that where the Judges have too much work (as they must needs have who draw to their immediate cognisance almost all the spiritual business of the world) it saves a great deal of labour to forbid a Book in general, without undertaking the trouble of giving a particular reason for it, and though it would be a great hap­piness to be determinately instructed in the points for which an Author is censured; yet as to the common people, it suf­ficeth their Governours say, there are Erroneous Opinions in him, and therefore, unless you have permission to read prohibited Books, let him alone.

Should he again insist, That probably this Decree was not Authentick, because (in the Copie printed at Rome) the Au­thors Name is mis-written, as Blachei and Wilhi; I could ex­cuse it with saying, Italians are not well acquainted with the hard names of us Tramontani; Or should he urge the mis-spel­ling some Latine words, as Quarela, Bucins, Aucthore, Texerae, I could think it might happen by the hastie zeal of the Sollici­tor, without imagining the barbarous Goths had sackt Rome again. But should he say, there's false Latine in it, and offer to prove it by citing these suspitious words P [...]pe for Papa, In­stitutiones, for institutionum, Joannem for Jona; and then pro­duce Authority that false Latine vitiates the Popes Letters. Literas Papae invalidat falsa Latinitas: De Rescript. c. Ad au­dientians. Quia per tot manus trans [...]unt, ut nullus in iis, si sint verae, debeat error superesse. I should be apt I confess to fol­low this known Rule rather then an Extravagant Copie of an inquisitionary Sentence; For though the Popes Letters and his Decrees in the Inquisition be not rigorously the same thing, yet the same inconvenience rising from either, (that is, a diminution of respect due to the Pope) the same Law is to govern both: Nothing being more common among the Canon Lawyers then ubi cadem ratio, ibi idem jus. In this mind therefore I shall presume to continue, till the all know­ing and all-commanding Society shall propose to the World, as another new Article of Faith, that the holy Inquisition, (where the Popesits, and in a Chair too) cannot err in points of Latin.

And yet all this is easyer to deal with, than one un­toward objection that stil remains; For should any fall upon the last lines of the Decree, and say, It cannot be be­liev'd by any who respects the Roman Inquisition, that it so threatningly should command a Man to clear himself, and never tell him in particular, what's his fault; I am sure I should be shrewdly put to it to find an answer. And this is the clause I indeed fear may have been procur'd by the im­portunity of some busie Jesuite; who, should he meet with Mr. White, would scarce perhaps be able to bridle his head­strong zeal from running full drive upon him, and with o­pen mouth cry out against him, Mr. White, you are accus'd and deeply censur'd, and that by no less than the Roman Inquisition; Clear your self, why don't you clear your self? Of what? answers Mr. White; I say, clear your self, says the Jesuite; 'tis sawciness to ask of what? or to question Au­thority, you'l chop logick with the holy Inquisition, will you? No, but I would gladly be told my fault, replyes Mr. White, that I may know how to mend; and I hope you have so much charity as to wish it, and to put me in a way to it; Say you are sorry for your fault, says the insulting Jesuit, and believe us you are in fault: This is our way of governing both our boyes and men too, and 'tis against the best vertue, Obedience, to demand more. I but Sir (sayes Mr. White) by shewing me my fault, I may come to be made see the hainousnesse of it, and so be more heartily penitent. The very Spirit of an Heretick! cries the Jesuit amain; this man will not think he is in fault, except he be shown it: Infallibility in matters of Faith and blind Obedience have no reverence with him. Here now, were Mr. White one of their Bigots, hee might be sorry, though he knew not for what. But yet even that would not serve his turn, or relieve his sad case a jot. He is bid clear himself, and heavily threatned if he do not. Now, since clearing is an Action, and Actions use to light upon particulars (for none can build an house or write a line in common) and in our case this clear­ing must either be perform'd by denying the books to be his, which were an open falsehood; or by justifying, or retract­ing [Page 17]those blameable Propositions, both which are impossible without knowing first the particular Propositions to be so justified or retracted, 'tis manifest hee is commanded im­possibles, and yet he is threaten'd shrewdly unlesse he per­form them. The exacting brick without straw was mild to this. That was possible to be perform'd by other combusti­ble matter, this impossible to any but a Conjurer. The non-performance of that was threaten'd with onely tempo­ral penalties, this with spiritual: That lighter, coming from the hand of an Heathen and Tyrant; this a thousand times heavier, pretending to come from the Authority of Governours, whose duty 'tis to put the erring into a way of amendment. What a disrespect then is it, towards the Inquisition, and the Pope, in them, who dare impute such an uncharitable procedure to those prudent personages.

After another fashion were the Jesuits Books, and that in true Latin too, lately condemn'd; of which I doubt they speak very seldom, and very gingerly to their Devotes: several Lists of particular errors were collected out of their Au­thors, and diligently conferr'd with the books themselvs, and this in almost every Diocesse of France, and at last the whole Apology, written by the Jesuits in defence of those errours, not onely condemn'd by the Bishops and Diocesan Clergy there, but by the Roman Inquisition too, not­withstanding all their power in that Court, which they stretcht to the utmost. Some few of these kind of Errours I have here, onely to give a tast of the rest, transcrib'd; As

That I may kill a man to prevent his giving me a box on the ear, or a stroke with a staff; and if he have struck me, I may kill him though he fly from me.

That an Ecclesiastick or Religious man may kill him who shall attempt or but threaten to take away his honour by slanders or calum­nies.

That 'tis no Simony to give or take any thing for a Benefice, if it be given or taken as a motive, not as a price.

That an Astrologer, if he have only consulted the stars, is bound to restore the mony he has received; but not, if he have taken the pains to conjure, and the thing be come to pass by the Devils Art.

That a man is neither by the Law of nature, nor any positive Law, oblig'd to restore what he has receiv'd to give an unjust sentence, or to commit Murther, or Adultery.

That to hear two halfs or four quarters of a Masse at once (which is easie where many Masses are saying at the same time) satisfies the Precept of the Church.

That he who keeps a Concubine is not to be deny'd Absolution, though he will not put her away; if he say, he pretends not to sin with her, and that the case be so, that without her his life would be but melancholy.

That probably it is no mortal sin to impose on another a false crime indefence of one's own honour; which of all the rest is in my opi­nion the most horrible, as stubbing up by the roots all cha­rity, and veracity out of the hearts of all the world.

These, among many more of the same kind, were particu­larly condemn'd and recondemn'd in France; and lest you should doubt their Apologies being condemn'd at Rome too, wherein all these are defended, go on and read the Copy.

His Holiness Pope Alexander 7. by this present Decree prohi­bits and condemns the Book entitled Apologie for the Casuists, &c. and wills that it be held for condemn'd and prohibited. And his Holinesse farther commands that none of what degree or conditi­on soever, though dignifyed with special or even most special Qual­fication keep or read the said book; nor presume to print, or cause to be printed, as well under the Penalties and Censures contain'd in the Holy Council of Trent, and in the Index of prohibited Books, as others to be inflicted at the will of his Holyness: But whoever now hath, or shall hereafter at any time have the said Book, shall under the same penalties be bound to deliver it up to the Ordinary, or the Inquisitors.

And now what Substantial difference do you find betwixt this Censure, and that against Mr: White; all I can see, is only the precept to clear himself; which, for want of a par­ticular charge, seems to have little legal signification; so that as to the general Censures of Rome, the Jesuits have tasted of them, as well as Mr. White: and as to particular Ones of other places, far more in the proportion that almost all France and Lovain, exceed in Learning and Authority the single pitiful University of Doway; which clearly argues E­vidence against the Jesuits, and against Mr. White.

My last exception, and which makes me confident those words of accurate examination mentioned in that paper, are either of course or falsifi'd, and so, not arguing an Act of the Inquisition, is, that I see plainly they were so far from ac­curately examining the Books that they never lookt so much as into the Titles; but have most strangely mistaken and Condemned for a Book of Mr. White's, one that was writ a­gainst him by another Authour; and hath Authore I. S. on the Title-page. Mr. White writ Statera Morum; Another writ against one part of it, and entitled his book Statera Appensa; Mr. White reply'd, and call'd his Reply Staterae Aequilibrium. Now, these accurate Examiners, which this paper tells us of, examin'd so accurately, that they mistook one Book for another; nor onely disparate Books, but op­posite ones; that is, the Objection for the Answer; nor needed they look far to have avoided the mistake, had they but us'd the patience to have read quite thorough the Title-page be­fore they condemn'd the whole Book, it had been sufficient to have prevented their errour. Is not this enough to disgrace the whole Processe and Pretence. Nor can they shelter the mistake by Aequilibrium's, being bound in the same with Appensa; For had all the Treatises there been Mr. White's, or at least Mr. White's the first which entituled the Book: it had been some colour; but, when 'tis known Appensa was writ by another Authour, who shew'd it to divers Ecclesi­asticks of credit in the first foul Copy, constantly own'd it himself, and sent one of his Copies to the Internunce of Brussels before it was printed, and had the two first Letters [Page 20]of his name put in the Title-page challenging it, which Let­ters were no way competent to Mr. White, 'tis too evident the accurate Examiners read not, nor car'd to read the very Title-page thorough, but condemn'd at a venture they knew not what. And was it not, think you, a laudable piece of service in that zealous Promooter who thus misinform'd the Inquisition, if this Censure truly proceeded from It? Or, if it be counterfeit, is it not an intollerable impudence to father such grosse mistakes on so diliberate and prudent a Tribunal?

These are my Reasons why I conceive no true respecter of that Inquisition will blaze this Act for Theirs. Other Ex­ceptions too perhaps might be made, but I desire to publish no more than I hear already reflected on.

I onely add this word, and conclude, were this truly the Roman Inquisition's Act, were it legally sent, legally receiv­ved and promulgated here in England, and binding accor­ding to it's full Import; when all's done, it can onely com­mand those Books to be look't on as prohibited, that is, not to be read without Licence; which, who in England either needs, or at least may not easily have; nay, to read even those written by profest Hereticks, and that too against Ca­tholicks. Yet this is all the wool got by this great Cry.


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