FIRST DEMAND.

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?

SECOND DEMAND.

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, 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.

THIRD DEMAND.

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.

FOƲRTH DEMAND.

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 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

FIFTH DEMAND.

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.

SIXTH DEMAND.

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 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.

SEVENTH DEMAND.

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 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.

EIGHTH DEMAND.

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, 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.

NINTH DEMAND.

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, 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 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 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.

Thurſday 21 Auguſt 1659. In the General Congregation of the Holy Roman, and Ʋniverſal Inquiſition holden in the Apoſtolick Palace at St. Mary the Greater before his Holineſse Pope Alexander 7. and the moſt Eminent and moſt Reverend Cardinals of the Holy Roman Church, deputed by the See Apostolick Inquiſitors General againſt Hereſy in the whole Chriſtian Commonwealth.

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 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.

FINIS.