Animadversions by way of answer to a sermon preached by Dr. Thomas Kenne, Lord Bishop of Bath and Wells, in the Cathedral Church of Bath, on Ascension-Day last, being the fifth day of May, 1687 Reed, John, Father. 1687 Approx. 59 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2). A58328 Wing R665 ESTC R36704 15987670 ocm 15987670 104684

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 Early English books online. (EEBO-TCP ; phase 2, no. A58328) Transcribed from: (Early English Books Online ; image set 104684) Images scanned from microfilm: (Early English books, 1641-1700 ; 1155:16) Animadversions by way of answer to a sermon preached by Dr. Thomas Kenne, Lord Bishop of Bath and Wells, in the Cathedral Church of Bath, on Ascension-Day last, being the fifth day of May, 1687 Reed, John, Father. [2], 28, [2] p. Printed for Nathaniel Thompson ..., London : 1687. Attributed by Wing to John Reed. Dedication signed: F.J.R.C.J. Advertisement: [2] p. bound at end. Reproduction of original in the Huntington Library.

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 eng Ken, Thomas, 1637-1711. Catholic Church -- Apologetic works. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2011-02 Assigned for keying and markup 2011-02 Keyed and coded from ProQuest page images 2011-04 Sampled and proofread 2011-04 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

ANIMADVERSIONS By way of ANSWER TO A SERMON Preached by Dr. THOMAS KENNE, Lord Biſhop of BATH and WELLS; In the Cathedral Church of BATH.

On ASCENSION-DAY laſt, Being the Fifth Day of May, 1687.

With Allowance.

LONDON, Printed for Nathaniel Thompſon at the Entrance into the Old Spring-Garden near Charing-Croſs, 1687.

TO THE MOST SACRED MAJESTY OF JAMES the II. KING of England, Scotland, France, and Ireland. Defender of the Faith, &c.

THIS little Treatiſe (moſt Gracious and Dread Sovereign,) was occaſion'd by a Sermon Preach'd the laſt Aſcention-Day, by a Biſhop of the Church of England, whoſe Tallent was ſo much commended, that I was no leſs curious than deſirous to hear him: And ſo I did with attention. I confeſs, I am no competent Author to faſten an Opinion of his Lordſhip on any; yet being not at all pleaed with his Doctrine, I gave my beſt Friends the faithfulleſt report I cou'd of the chiefeſt Points of his Diſcourſe. His Lordſhip I own, is Oratour enough, and was ſufficiently moderate for a great part of his Sermon, till at last he flew to Controverſies nothing material to his Text, and much leſs Conſonant to good Doctrine. Then I was reſolved to have a ſharp Eye after him. Sermon being done, immediately I Recorded his chiefeſt Errours, and endeavour'd at leaſure to reduce them to the beſt and eaſieſt method that was poſſible for me.

May it therefore pleaſe Your moſt Sacred Majeſty to countenance this little Scroul, in hopes that under Your Gracious Protection it may get the Credit to be worth the Reading. I am moſt certainly ſure it can never be ſet forth to the Publick advantage of Souls, better than by Dedicating it to a KING, who has done more in one day for God's Glory, and the propagation of the Chriſtian Faith, than moſt of the Chriſtian Kings have done in the whole courſe of their Lives. It is well known that He has truly a Paternal Breaſt to all His Subjects, and moſt particularly to them, that profeſs any Zeal towards the Converſion of Souls, having this Sentence of St. Denis deeply Engraven in His Royal Heart: Divinorum Diviniſſimum eſt co-operari Deo in ſalutem animarum. The Divineſt of all Divine things is to cooperate with God for the ſalvation of Souls.

Now then, (Dread Sir,) I Conſecrate my ſelf and this little Paper together with all the Faculties of my Soul and Body to Your moſt Sacred Majeſties Spiritual and Temporal Service, for I never deſire to live longer, than I am able to ſerve Your Self, and Your Royal Family. And ſhall conclude with this hearty Addreſs to Almighty God, that as he has most Miraculouſly preſerv'd Your Royal Perſon from ſo many Eminent, Evident, and hidden Dangers both on Sea and Land, Abroad and at Home, and ſettled Your Majesty in ſpite of Fate, on the Throne of Your Royal Anceſtors, ſo He may ſettle Your Majeſty and Your Royal Conſort on a Throne of Glory in Heaven, after living a full Century on years in all Proſperity on Earth, to the perfect Converſion of all Your Subjects. This with the bleſsing of a moſt Hopeful Prince, who ſhall perpetuate Your Royal Names to the Worlds end, ſhall be the conſtant Wiſhes, and daily Prayers of,

Dread Sovereign, Your Majeſties moſt Dutifully Obedient Servant, and moſt Loyal Iriſh Subject F.J.R. C.J.
TO THE COURTEOUS READER.

IT happened (Courteous Reader,) that I have been lately intreated by one of my beſt Friends to go hear a Church of England Biſhop Preach: I confeſs, I had no great mind to go; yet to pleaſe my Friend, and (may be) yield ſomething to curioſity, I went. But ſeeing a Chriſtian Prelate in the Pulpit, begin (as I thought) a Chriſtian Sermon, and omit the characterical Sign of a Chriſtian, I was much aſtoniſhed at ſuch an odd ſight, being the firſt Preacher (to the beſt of my Memory) that ever I ſaw begin a Sermon without making the Sign of the Croſs.

To this you will anſwer, that in the Church of England they do not uſually make the Sign of the Croſs, contenting themſelves to make it once for all, Viz. When they are Baptized, but is that the Cuſtom as well with Proteſtants, as with all other Diſſenters? Yes, well then, I ſay that it is a very ill Cuſtom, which can never be otherwiſe, then a moſt ſcandalous practiſe: For my part, I declare I was mightily ſcandalized to ſee one, that pretends to be a Chriſtian-Teacher, begin to Preach, and omit the Sign of a Chriſtian. This with his ill Doctrine made me obſerve him narrowly, and ſift thoroughly all his Diſcourſe, and endeavour to refute his chiefeſt Errours, as you will ſee, if you be pleaſed to read this following Treatiſe. But this Advertiſement is chiefly to ſhew that the practical omiſſion of uſing the Sign of the Croſs, is a practical contradiction as well of the holy Bible, as of the Primitive and modern Practice of the true Church of Chriſt. But before I enter into any poſitive Proof, either of holy Scripture, or Antiquity, I think it expedient to take away all doubts and ſcruples of the lawfulneſs of this holy Sign: and thus I argue. That practice can never be unlawful in it ſelf, which both Parties own to be once ſo lawful, that it is againſt the Law of God to omit it: But both Roman Catholicks, and Proteſtants do own, that it is againſt the Law of Chriſt to omit the Sign of the Croſs at the actual adminiſtration of the Sacrament of Baptiſm; Ergo, the conſtant practiſe thereof muſt needs be lawful, Nam quod ex natura rei ſemel eſt licitum ſemper eſt licitum, for there is nothing leſs alterable than the nature of a thing, which in Schools is called Quiditas rei, that is, the very Eſſence of a thing, which cannot be changed without deſtroying the thing it ſelf: None therefore can deny the conſtant uſe of the Croſs to be lawful, ſeeing all confeſs it to be once abſolutely neceſſary, Viz. In the actual Adminiſtration of the Sacrament of Baptiſm: ſo that, whoever teacheth the contrary, may ſee his own judgement in St. Paul, 3. Chap. to the Phillip. 18. v. Quos ſaepe dicebam vobis, & nunc flens dico, inimicos Crucis Christi, quorum Deus venter eſt finis interitus. For many walk of whom I have told you often, and now tell you even weeping, that they are the Enemies of the Croſs of Chriſt, whoſe end is deſtruction, whoſe God is their belly.

Conſider ſeriouſly this paſſage, and beware never to deſpiſe the Sign of the Croſs; otherwiſe you will act directly againſt the expreſs word of God: As you will ſee in what followeth. Read, I pray, the 7th. of Revelations, 3 v. Where one Angel ſaid to four other Angels (hurt not the Earth, neither the Sea, nor the Trees, till we have ſigned the Servants of our God in their Foreheads.) Read again the 10th. Chap. of St. Mark, 16 Verſ. And he took them, and bleſſed them.) The ſame is proved alſo out of St. Luke 24th. Chap. 50. Verſ. And he led them out as far as to Bethany, and he lifted up his hands, and bleſſed them.) You ſee therefore, that bleſſing, and ſigning with the Croſs are founded on holy Scripture,

That it was the Primitive practice of the true Church, uſed in all Ages, ſince the Paſſion of Chriſt, cannot be denied. I call to witneſs all the Croſſes that ever have been Erected in Highways, and on Eminent places, ſome by the Apoſtles, ſome by their Succeſſors, others by devout Lay-men, and all by the Authority and Example of the Church: Witneſs that great Croſs found not many Ages ago in the Indies, where St. Thomas the Apoſtle Preached the Goſpel of Chriſt: Witneſs all the Crowned Heads of Chriſtian Kings, that are now, or ever have been in the World; witneſs, in fine, all the Church-Pinacles that ever were ſeen, as well in England, as in any other part of Chriſtendom. We ought not ſure to forget Chairing-Croſs, ſuppoſed by many to have been the richeſt of moſt Croſſes, after that on which our ſweet Redeemer has ſuffered. Now I leave to your own Judgement (Impartial Reader) to conſider the difference between the Church, that Erected all of thoſe Monuments of Chriſtian Piety, and the pretended Church that levell'd all to the Ground, and endeavour'd to bury the memory of Primitive Piety, and ancient Devotion. Do not we find in Hiſtory that it was revealed from Heaven to the firſt Chriſtian Emperour, an Engliſh-man born, and his Mother an Engliſh-woman, alſo quod in hoc ſigno vinces (you will overcome in this ſign) and well it became him, for he was never aſhamed thereof, but ſhewed himſelf all his Life time, a true worſhipper of the Croſs; and for that he had always the better of his Enemies, both viſible, and inviſible; and it is well known, that all the true Worſhipers of the Croſs, do the like. But ſome body will ſay, that I miſtake in Proteſtants, that they are not at all ſuch Enemies to the Croſs, that many of them can very well abide a Crucifix in their Chambers, and pay to it due Reſpect and Veneration: And why not I pray, a Roman Catholick? Cannot he have the Spirit of diſcerning the Honour due to a Crucifix, as well as a Proteſtant? Sure that zealous Church of England Worſhipper of a Crucifix intends to perſwade the world, that what may be a reſpectful Ornament in his Chamber, muſt needs be a Golden Calf in that of a Roman Catholick, and why? Becauſe he ſuppoſes that He alone has the Spirit of diſcerning the Honour due to a Crucifix; let him ſhew me this in Scripture, otherwiſe I will ſhew him that he judgeeth moſt raſhly; for there can be no raſher judgement, than that of ones interiour, which is only known to God, ſcrutator cordium & renum Deus; true or falſe Worwip muſt come from the interiour, witneſs theſe words of our Saviour, populus hic labiis me honorat, cor autem eorum longe eſt a me: This People honour me with their Lips, hut their heart is far from me: You ſee then, that there is but God only, that knows their heart, beware therefore (gentle Reader) never to offer at being Judge of that Court, wherein God only is Supream Judge, and each particular a ſub-altern-one, none knowing effectually what paſſeth in foro Conſcientiae, but God and himſelf; You muſt needs then be very weary how you judge, what you judge, and of whom you judge, for fear of being judged: It is but what we are commanded to obſerve in the Goſpel Nolite judicare, & non judicabimini; do not judge, and you will not be judged: This is all the Advertiſement I have to give you (good Reader) before you begin to read the enſuing Treatiſe,

Farewell.
ANIMADVERSIONS By way of ANSWER TO A SERMON Preach'd by Doctor Thomas Kenne Lord Biſhop of BATH and WELLS In the Cathedral Church of Bath, On ASCENTION-DAY laſt; Being the Fitfh of May, 1687.

I Was honour'd, my Lord, with being one of your Auditors laſt Aſcention-day in the Afternoon at the Cathedral Church of Bath. Your Lordſhip, I own does not want the parts of an Orator, and of an Evangelical one too, had you but ſuck'd your Doctrine, (as St. John hath done) De Sacro Dominici pectoris fonte, that is to ſay, within the Boſom of his only true Spouſe on Earth, the Roman Catholick Church, Mother and Miſtreſs of all Viſible Churches. That you have not ſuck'd your Learning from the Breaſt of Chriſt in his True Church, I prove ex ore tuo.

To enter directly to the matter, I begin, my Lord, with your Text drawn out of the 47 Pſalm, 5. Ver. Aſcendit Deus in jubilo, God is gone up with a ſhout, the Lord with the ſound of a Trumpet. I remarked your Lordſhip ſweated hard to fit this Text more to the Typick aſcent of the Ark of Alliance from the houſe of Obededon to Mount Sion, than to the real aſſent of Jeſus Chriſt from Mount Olivet to the right hand of God the Father. You took ſo much pains in deſcribing to the leaſt circumſtance of the firſt, that you had not time enough to enlarge your ſelf much on the latter, tho' This was far more to your purpoſe then That: it was not want of time, for you were a full hour, and a half in Chair. All that I cou'd pick out of your tedious deſcription of the Ark, was, that when you compar'd it to a long Cheſt with painted Cherubims much like to the Angels you Paint now adays: I thought your Church allow'd of no Angels to be Painted at all; But now that you ſpeak of them, you cannot deny but they were Painted, or Engraved on the Ark by Gods own Direction, God cou'd never give directions for Idolatry: You ſee then, my Lord, that to have a Crucifix, or Picture of Saints, or Angels, and pay due reſpect to them, cannot be Idolatry, provided ſtill, that the Worſhip of Latria only due to God, be not given them, but a reſpective veneration, which we call Dulia for Saints and Angels and Hyper-Dulia for the bleſſed Virgin, Mother of God.

In the Second place, I took notice your Lordſhip thought it too too long, you were without giving a fling at the Popes Supremacy, to which you ſhew'd all averſion imaginable, and that becauſe he is call'd Supream Spiritual Head of Chriſts Church on Earth.

We call his Holineſs, it is true, Supream, Spiritual and Viſible Head, Vicar of Jeſus Chriſt, and Succeſſor to St. Peter, the firſt viſible Head our Saviour hath ordained in his Church, and we have Scripture enough for calling him ſo (as you ſhall ſoon ſee) but you have none to the contrary.

I remember you ſaid, that Jeſus Chriſt was; and is the only ſpiritual Head of his Church. A little diſtinguo here, my Lord, may do well; Jeſus Chriſt is the only Supream Spiritual and Inviſible Head of his Church as well Triumphant as Militant, Concedo: Jeſus Chriſt is the only Spiritual and Viſible Head of his Church Militant, I deny, becauſe this Church being in it ſelf Spiritually Viſible, and Viſibly Spiritual, muſt needs have a Head proportionable to it in all degrees, otherwiſe it cou'd but appear a monſtrous Body, the Head and Members being of different Natures.

That it is not ſo, I prove out of the very words of Chriſt eſtabling his Church, and that drawn out of your own Engliſh Bible.

But give me leave, my Lord, to gloſs a little firſt on your own words, and you will ſee I will not forget my poſitive Proofs of Scripture. In the mean time you muſt needs know, I admir'd much your vehemency in proteſting againſt that Church which allows of any Viſible Spiritual Head; you flew to ſuch eagerneſs of Contradiction againſt this Spiritual Supremacy, that I thought ſure you had ſome ſolid authority to diſprove the pretended abuſe, till at laſt I found you had no ſuch Proof in Nature, only probare idem per idem, viz. that the Church had no ſuch Head at all, but a politick one, ſuch as King Saul was to the Jewiſh Church: This was gratis ſaid without the leaſt Proof of Scripture or Reaſon, which Circular way of Proof is to be exploded out of all Schools. But will you give me leave to tell your Lordſhip, that the Bible cou'd afford a fitter Example to your purpoſe, then that of a King, reproved by God for his Preſumption in Church-authority; for all the World knows, that God Almighty abandon'd Saul, becauſe he preſumed (in Samuels abſence) to offer Sacrifice, which is a ſign he never intended to make him Head of the Jewiſh Church. But why did not your Lordſhip take a better example out of the 14th. Chap. of Gen. Where Melchiſedec King of Salem was mightily pleaſing to God for offering Bread and Wine in an action of Grace for Abrahams Victory over his Enemies? Here you may find one man King and Prieſt together, for he is call'd in the ſelf-ſame place Sacerdos Dei Altiſſimi, The Prieſt of the higheſt God. You omitted him (I ſuppoſe) becauſe he is call'd Sacerdos; if he had been call'd Minister Dei Altiſſimi, ſure you would not miſs to make him Head of the Church of his Kingdom, and a Proteſtant Head too, ſeeing he offer'd the ſelf-ſame ſubſtance you offer now, viz Bread and Wine, the figure of the Fleſh and Blood of Jeſus Chriſt. But this very thing was able to hinder your Lordſhip from making uſe of Melchiſedeck's, example, for his Bread and Wine being own'd by all to have been the Type of the Sacrament we adore on our Altars, it cou'd but ſeem very ſtrange to your Flock, that the Son of God ſhou'd take ſo much pains in eſtabliſhing a Figure, that was ſo many Ages ago eſtabliſh'd already, and that by the appointment of God himſelf; and ſure no man of ſenſe cou'd miſs to find ſuch an eſtabliſhment of an idem per idem, contrary to reaſon, and much more to the infinite Prudence of an All-ſeeing God: for God and Nature have done nothing in vain: Deus & natura nihil fecerunt fruſtra, which he muſt needs have done, if it be true what Proteſtants ſay, that he left us barely the Figure of his moſt precious Fleſh and Blood in Bread and Wine, having had the ſame Type already ſince the time of Abraham. But of this we will ſay more in its own place, now let us turn to the Church Supremacy, and ſee whether it be Civilly or Spiritually Eſtabliſh'd by Chriſt on Earth; and I will begin by preſſing home the matter to your Lordſhips own doors.

Tell me, I pray whether your power in Bath and Wells be Spiritual or Civil? Not Civil, for then you ſhou'd take your Rank amongſt the Lords Temporal in Parliament; your Lordſhip ergo, muſt own your ſelf to be Spiritual Head of your Flock; and it is ſo indeed, if any. What priviledge, I pray, can your private Dioceſs have of enjoying a viſible Spiritual Head, and not the whole Church? For it is more repugnant to Scripture, and Reaſon, that a private Biſhoprick ſhou'd have that bleſſing, which you deny to the Univerſal Church, then that the whole Church Hierarchically govern'd ſhou'd have a Spiritual Head, and that by the very Inſtitution of Chriſt. This I prove by Scripture, as I promis'd, and do begin with St. Peter his change of name, which was firſt Simon.

Read, I beſeech you without your Spectacles of ſelfiſhneſs and intereſt all the following Proofs drawn out of your own Bible, and begin with the 16th. Chap. of St. Matth. 17, & 18th. Verſ. And there you will find Jeſus Chriſt ordaining St. Peter Spiritual Head of his Church: Firſt he gives him his bleſſing, and calls him by his proper name (bleſſed art thou Simon Barjona, for Fleſh and Blood have not reveal'd it unto thee) You ſee then how he purifies him from Fleſh and Blood, and conſequently ſpiritualizes him. In the Verſe following he changes his Name in ſaying, (And I ſay unto thee, that thou art Peter, and upon this Rock, I will build my Church, and the Gates of Hell ſhall not prevail againſt it;) What can be more formally poſitive for St. Peters Spiritual Supremacy, and for that of his Succeſſors, than this? But I will give your Lordſhip yet the trouble to ſee more Proofs out of your own Bible for this Spiritual Supremacy; and I defie all the World to ſhew me as much as one paſſage out of Scripture that ſhall be formally poſitive to the contrary: I ſay the ſame of all other Controvertable Points. But to come to my purpoſe, I deſire you to read the 22th. Chapter of St. Luke 31, & 32th. Verſ. (Simon behold Satan hath deſired to have you, that he may ſift you as Wheat, but I have prayed for thee, ut non deficiat fides tua.) Remark that Satan deſir'd to ſift all the Apoſtles, but we ſee that Jeſus Chriſt did Pray here for St. Peter only: Rogavi pro te, Petre, that his Faith may not fail: Wherefore according to the words of your own Bible St. Peters Supremacy remains yet in his Succeſſors, and ſhall do to the Worlds end: Ʋt fides tua non deficiat. What ſayeth St. Matthew concerning the Infallibity of this Spiritual Supremacy: It is in the 23th. Chap. 2 Verſ. (The Scribes and Phariſees ſit on Moſes's ſeat, all therefore they bid you obſerve, that obſerve and do) how cou'd Chriſt bid the Jews obſerve and do all that he ſhould bid by thoſe, that ſate in Moſes Chair, if they could err? And why ſhould not we conclude, that Chriſt hath no leſs preſerved the Truth of Chriſtian Religion in the Chair of St. Peter, which is in the New and not in the Typick Law? Therefore the power St. Peter received once for himſelf and his Succeſſors did never fail, nor ever ſhall. St. John in the 11th. Chap. of his Goſpel and 51 Verſ. Speaking of Caiaphas the High Prieſt ſays much to this very purpoſe, (And this he ſpake, not of himſelf, but being High Priest that year, he propheſied that Jeſus ſhould die for that Nation) Will your Lordſhip be pleaſed to obſerve how in that moſt wicked time of the Synagogue, ſpeaking out of that Chair, which Chriſt commanded to be obeyed, they anſwer truly in matters of Faith, and their chief Paſtors Propheſie, and why? Becauſe Chriſt commanded that Chair to be obeyed: and did not he command the Church built upon the Rock to be obeyed alſo: Witneſs theſe words of St. Matth. 18th. Chap. 17th. Verſ. (And if he neglect to hear the Church, let him be unto thee as a Heathen man, and a Publican.) Whence it is to be gathered, that the Church of Chriſt cannot err in her ſpiritual Juriſdiction. (rogavi pro te Petre, ut non deficiat fides tua.) As for my part, I will never allow that Church to be the Church of Chriſt, that owns her ſelf fallible; and this I am ready to Sign and Seal with the laſt drop of my Blood. The Proteſtant Church did, and does ſtill own her ſelf fallible; therefore it cannot be the Church eſtabliſh'd by Chriſt on the Rock.

This ſhou'd be enough to oblige your Lordſhip to make it your ſole buſineſs to find out truth, and embrace it; there is none that values his Eternal Felicity, but will think it well worth his while, it being that only; unum neceſſarium, ſo much recommended by our Saviour in his Goſpel.

But all this, my Lord, might be anſwer'd much breifer in ſaying your Lordſhip miſtook hugely in the Supremacy the Proteſtants of England give their King, which you ſaid to be only civil and politick, as that of King Saul in the Jewiſh Church.

Read, if you be pleaſed, the Oath of Supremacy, and you will find, that the King is made in effect, what the Popes pretended to have been heretofore in this Realm: The Popes never pretended any civil or temporal Juriſdiction in England, but a Spiritual one only; which is the very Juriſdiction King Henry the Eighth ſuper-added to his Temporal Power, which was never done by any Chriſtian King in England before, nor elſewhere, that ever I heard or read of. Your Lordſhip therefore muſt allow a ſpiritual Supremacy in the King, it is the only genuine ſenſe it can have, and not at all to be contradicted. For alas! If Supremacy were nothing, then to own a Supream politick or civil Power in the King, there is no Roman Catholick this day in his Dominions, that wou'd looſe any preferment either ſpiritual or civil on that accompt: For we are not ſuch fools, as to expoſe our ſelves to ſuffer ſo many rude perſecutions, and undergo the loſs of ſo many conſiderable imployments of both kinds for not taking the Oath of the Kings being Supream Politick and Civil Head of the Churches of all his Realms. That I am very free to take my ſelf tomorrow, if I cou'd but ſhare with your Lordſhip in the fat of your double Benefice. Nay, without any Spes lucri, I ſwear, with all my heart, that I know no other Supream Politick or Temporal Power in all his moſt Sacred Majeſties Dominions, but what is in his Royal Perſon alone; and do beſeech God Almighty to bleſs and preſerve Great James our Sovereign King, Lord and Maſter on the Throne of his Royal Anceſtors, till he ſees his Subjects in general, and each individual perſon of them ſwear and proteſt the ſame, and maintain to the loſs of their Lives and Fortunes, that true Allegiance due by the Laws of God and Nature to his moſt Sacred Majeſties Civil and Politick Supremacy (obedite prepoſitis veſtris.) And ſo in paying to Caeſar what is due to Caeſar, they'll pay to God alſo his own due. This is enough for that Point of your Sermon; let us come now to the Controverſie of the laſt Part, which was with much vehemency againſt the Real Preſence; I thought indeed that matter had but little or no relation at all with the words of your Text (God is gone up with a ſhout, the Lord with the ſound of a Trumpet,) But your Lordſhip knows beſt your own Reaſons, which I leave to your ſelf, and come to my Matter, which is to refute your Objections, and explain the Roman Catholick Doctrine concerning the Real Preſence, ſeeing you wedged that Myſtery into your Diſcourſe without any relation to your purpoſe. I did no ſooner hear your ſolemn proteſtation againſt this holy Sacrament, then immediately I ſuppoſed you were an Abjurator ready to ſwear point-blank that Chriſts moſt ſacred Humanity is not really and ſubſtantially on our Altars in Vertue of the Sacramental words: For I ſaw you exhorted with paſſion your People not to be tottered by every blaſt of wind, that ſhall ſay Christ is on this Altar, or Chriſt is on that Altar, for Christ is actually in Heaven, and ſhall continue there till he comes to judge at the end of the World. As for this Point, I anſwer firſt, that if your Lordſhip means to perſwade your poor People, that he is not really preſent on your own Communion Tables, you may ſwear it confidently, and ſo may I too; for I own no power in you to bring him, nor intention to make uſe of any power to poſſeſs his moſt ſacred Humanity really in your Communion Bread; And it is our Roman Catholick Doctrine, that without characterical power, and lawful intention he cannot be really preſent on our Altars, and much leſs on your Tables, ſeeing you renounce all ſuch power, and intention. But to ſay and ſwear his real Preſence not to be on our Altars after Conſecration done by a lawful Prieſt legally intentioned, is the greateſt fit of raſhneſs in nature, for none can ſay it with truth, nor ſwear it without a moſt ſacrilegious Perjury; and that according to your own Rule of Faith, which is Scripture expounded by every individual perſon of ſound judgement.

There is nothing more raſh, nor that can come nearer madneſs, then to ſay, there is none of found Judgement, nor ever has been amongſt ſo many Learned and Eminent Roman Catholick Doctors, who are, and have been ready at all hours to maintain that moſt holy Myſtery to the effuſion of the laſt drop of their Blood, as many have done, rather then forſwear themſelves in denying the moſt poſitive Article of Faith, we have in Scripture. And no Proteſtant ought to find fault with this Doctrine, ſeeing their Judgements give them, that they can moſt favourably expound Scripture for the myſtery of the Real Preſence: as you will ſee by ſo many poſitive Proofs drawn out of the Goſpel.

But I wou'd fain know firſt what you are at concerning this Myſtery. I am miſtaken, if you did not intend to perſwade your People that Roman Catholicks pretend to have Power by vertue of the Sacramental Words to bring down Chriſt Jeſus his moſt Sacred Humanity on their reſpective Altars, and rob the Saints in Heaven of the beatifical ſight of that Sacred Pledge, in which conſiſts the plenitude of their Eternal Joy and Happineſs: For you exhorted your Auditory with ſuch eagerneſs to ſtick to their Principles, and not to be tottered here and there, that really I thought you were miſtaken in our Doctrine of Tranſubſtantiation, or elſe that you were not at all ſincere in omitting to expound candedly our Senſe thereof to your People. For if your Lordſhip teach them that We deprive Heaven of that moſt ſacred Humanity whilſt it continues on our Altars, you impoſe moſt groſsly on us, and keep your Flock wilfully in ignorance, For that was never our Opinion: We ſay, and teach that he is at the ſelf-ſame time in Heaven, and on our Altars, becauſe the Omnipotent Word of God makes uſe of his abſolute Power to re-produce himſelf truly and really God, and Man under the accidents of Bread and Wine, nothing of either former Subſtances remaining, and this change of Subſtance is call'd by the Roman Catholick Church, Tranſubſtantiation) that is to ſay, A total Change of the ſubſtance of the Bread to that of the Body, and of the ſubſtance of the Wine to that of the moſt precious Blood of Jeſus Chriſt: and this is what we call Tranſubſtantiation.

And John Calvin himſelf had not the face to deny this to Gods abſolute Power, to whom ſin only is impoſſible. And Jeſus Chriſt ſays abſolutely he does change it by virtue of theſe holy words (Hoc eſt corpus meum, &c.) for if he has changed the ſubſtance of Water to that of Wine, and multiplied five ſmall Loaves to the moſt plentiful ſaturity of five thouſand men, (Water and Bread being purely material) who can deny, but he can do the like to his own moſt ſacred Body, being in the actual poſſeſſion of all the qualities due to a glorious Spirit, viz. Agility, Subtility, Clarity, and Impaſſibility. Do not, I pray fool your poor People any more with the feigned impoſſibility of believing, that ſo proper a Man as Jeſus Chriſt is, or can be in a little Wafer. Speak, my Lord, like a Chriſtian Scholar, and own that theſe four glorious qualities juſt now mention'd do diſpenſe with the Body of Chriſts local poſſeſſing of a place cum extenſione partium ſupra partes: It is true, that living as a Mortal man on Earth, he took his dimenſions corporally as other Mortal men do, tho' then it ſelf he might have done it Spiritually as often as he pleaſed, which was once only, viz. pridie quam pateretur, that is, the day before he ſuffered. You muſt therefore confeſs under pain of Eternal Damnation, that our ſweet Redeemers Body is no more ſubject to time or place. Who is't that can deny to the glorious Body of our Saviour Chriſt what St. Paul allows after the day of Judgement to the Bodies of all Souls juſtified by ſanctifying Grace? Here are his words (Seminatur corpus animale, ſurget ſpirituale, &c.) Hence a Chriſtian Poet took occaſion to ſay: Clari, ſubtiles, agiles, impaſſibileſque Omnes quadruplici pollebunt dote beati. viz. Clarity, Subtility, Agility, and Impaſſibility ſhall be the four Gifts of beatified Bodies.

And if it be of Faith that all glorified Bodies ſhall enjoy theſe Priviledges, when Doom is over, who can deny it now to the moſt glorious Body of Jeſus Chriſt? He ſays it (Hoc est corpus meum) This is my Body, &c. And who ſhall find in his heart to ſay no? You'll alledge, my Lord, that the Myſtery cannot be comprehended; it is true, and why? Becauſe it is incomprehenſible, as all the reſt of the Myſteries of our Faith: But this Myſtery is called Antonomaſtice Mysterium Fidei, that is, the Myſtery of Faith by excellency. You will ſay, my Lord, you cannot comprehend it, pray tell me whether you can comprehend the Myſtery of the moſt holy Trinity, the word Trinity being no more in Scripture, than the word Tranſubſtantiation, and what is the reaſon you do not give credit as well to This, as to That? You have the ſelf-ſame authority for both, which is that of the Church. Are not there a thouſand little bagatels in Nature you cannot comprehend, viz. The Ebbing and Flowing of the Seas, the regular Fits of Agues, the occult Vertue of the Sun giving real Life to Inſects, and cooperating vertually to the Life of all other Sublanary Creatures, whether Vegitatively or Senſibly Living, and many other ſuch examples in nature obvious enough to our Senſes, but incomprehenſible to our underſtandings: and ſhoul'd not this be more then a ſufficient argument to captivate our underſtandings in obſequium fidei.

This is not, my Lord, to totter the People with every blaſte of Wind, ſaying, Chriſt is here, or Chriſt is there; that is to be underſtood not of Chriſtians, but of the Jews, who after long expecting the Meſſias, will at laſt feign he is here, and he is there, being weary of his tedious delay. But Jeſus Chriſt himſelf gave this warning to the Chriſtians, that will live in thoſe days, to the end that they may not be tottered by every blaſte of Wind, that ſhall ſay he is on this Altar, or on that Altar. We teach, my Lord, the Doctrine Jeſus Chriſt left to his Apoſtles. And his Apoſtles by Succeſſion to Poſterity, and which ſhall continue in the Church of God to the Worlds End. It is the unqueſtionable Doctrine of Chriſt preach'd by his Apoſtles and their Succeſſours in all Ages: And your Doctrine is queſtionable to every body, even to your ſelves; for you do not know the way or manner Chriſt is in your Sacrament, as I will inſtance out of your own Catechiſm before I end. But I prove now that you taught in that Aſcenſion Sermon a Doctrine quite repugnant to your own Bible: Here are the words of St. Luke 22th. Chap. 19th. Verſ. (This is my Body, which is given for you.) What can be more plain? Notwithſtanding your Lordſhip muſt needs maintain, that what Chriſt gave, and his Apoſtles receiv'd, was nothing elſe but Bread and Wine. Do you pretend to know Chriſts meaning better than himſelf? Is not this quite contrary to the great longing he had to eat this Paſs-over with his Diſciples, (Defiderio deſideravi hoc paſca manducare vobiſcum,) Luke 22th. Chap. 15th. Verſ. With deſire I have deſired to eat this Paſs-over with you, before I ſuffer. Now to refer theſe words to a figurative eating only by Faith, were moſt abſurd; for we cannot ſay that Jeſus Chriſt cou'd eat himſelf by Faith, ſince all the Schools of Divinity forbid us to admit Faith in the Son of God, who is, and always has been in the full poſſeſſion of all the Objects of Divine Faith, and that by Vertue of his Hypoſtatical Union: We muſt therefore own, and confeſs, that what our Saviour deſir'd ſo vehemently to eat with his Diſciples before he ſuffer'd, was truly, really, and ſubſtantially his moſt Sacred Body.

But for further proof of this verity, go to the 6th. Chap. of St. Johns Goſpel, and read it all over with attention, and there you ſhall find nothing more plainly proved, then the Real Preſence: But when you come to the 52th. Verſe thereof I beg of you to read it leaſurely: here be the words of that Verſe: I am the living Bread, which came down from Heaven, if any man eat of this Bread, he ſhall live for ever: and the Bread, that I will give is my Fleſh, which I give for the Life of the World. What can be more poſitive for our purpoſe? Yet Beza had the impudence to tranſlate moſt perfidiouſly (Life giving Bread) inſtead of Living Bread, but in this he was moſt abſurdly perfidious, for the Sun is Life giving, tho' not living: and being granted that this Bread is living, it muſt of neceſſity be Jeſus Chriſts own precious Body. St. Paul, 1 Cor. 10. v. 16. Proves it poſitively as appears by the following words (The Cup of Bleſſing, which we bleſs, is it not the Communion of the Blood of Chriſt? The Bread, which we break is it not the Communion of the Body of Christ?) And 1 Cor. 12. v. 29. (for he that eateth and drinketh unworthily, eateth and drinketh damnation to himſelf not diſcerning the Lords Body.) There is none (if he be not wilfully blind) but may ſee out of both theſe paſſages, and out of many more, that before Jeſus Chriſt gave this Sacrament to his Apoſtles, at the actual giving it them, and after he had given it them, and they to others, both Chriſt and his Apoſtles call it Fleſh and Blood, Chriſt ſayeth: (This is my Fleſh, this is my Blood.) And the Apoſtles name it, Corpus Domini, the Lords Body.

Now, my Lord, I will urge one inſtance more againſt your Communion by Faith only, and thus I proceed: either your Lordſhips Soul in your actual Communion aſcendeth to Heaven, there to feed on Chriſt by Faith, or elſe Chriſt deſcendeth to feed your Soul. What to this, my Lord? You cannot allow the firſt, for ſo your unglorified Soul ſhould be in two places at once, which you deny even to the very glorified Soul and Body of Chriſt. You do not allow the ſecond, for ſo Chriſt ſhou'd be in two places at once, and if in two, why not in an hundred, and an hundred thouſand? For the one is no more difficult to Gods abſolute Power then the other: This you do not allow, for once granted, the reſt cou'd not be denied. I wou'd fain then know what you are at in your Sacramental Communion, for I do not find any third way your Lordſhip can feed in truth and really on Chriſts Body in your Sacrament, nay I am ſure you never found it out yet your ſelf, nor ever ſhall. Now I ſee you muſt own you cannot well tell the way or manner how your Soul feeds on Chriſts moſt Sacred Body in the Sacrament: You eat him then (non dijudicans Corpus Domini) viz. Not diſcerning the Lords Body. Pray then read your own judgement in St. Paul, 1 Cor. 22. judicium ſibi manducat & bibit.) He eats and drinks his own judgement. I ſhall beg of your Lordſhip once more to deal ſincerely and tell me your own opinion of the Proteſtant Communion. I know full well what you ſay in the expoſition of your Catechiſm Printed for Charles Brome, anno 1686. That I know, and will ſoon bring down your very words, which are quite oppoſited to what I heard you Preach the laſt Aſcention-Day. But tell me once more I pray your meaning in this particular: For my part I want day to find you out, for I ſee your Sermon contradicts your Writings, non es ergo tibi conſtans, i. e. you are not conſtant to your ſelf: For now you receive Chriſts Fleſh and Blood virtually, now Figuratively; another time ſpiritually by Faith, and in Expoſition of your Catechiſm you contradict all, that in teaching the Body and Blood of Jeſus Chriſt to be verily and indeed taken by the Faithful in our Lords Supper; Here are your own words, Pag. 75. Glory be to thee, O adorable Jeſus, who under the outward and viſible part, the Bread and Wine, things obvious and eaſily prepared, both which thou haſt commanded to be received, doſt communicate to our Souls, the Mystery of Divine Love, the inward and inviſible Grace, thy own moſt bleſſed Body and Blood, which are verily and indeed taken, and received by the Faithful in thy Supper, for which all Love, all Glory be to thee.

Theſe are your own words, my Lord, Catholick enough on the Paper, but quite contrary to what you teach in the Pulpit, for there you ſay That the Body and Blood of Jeſus Christ is verily and indeed taken by the Faithful, and here you ſay not at all, but ſometimes one way, and ſometimes another, ſpiriritually to day, by Faith only; and virtually to morrow, and in your Catechiſm you write (indeed and verily.) So that I cannot compare your Opinion of this Myſtery better, then to what White of Lincoln chargeth Biſhop Ridley with concerning the deſtruction of Altars, and the Erecting of Communion Tables in the beginning of the Reformation: You will find it in Doctor Heylins Hiſtory, the 5th. year of King Edward the 6ths. Reign, Pag. 106. Here are the words (That when their Table was Constituted, they could never be content in placing the ſame, now Eaſt, now North; now one way, now another, until it pleaſed God of his goodneſs to place it quite out of the Church.) So much out of Heylin.

I ſay the ſame of your Lordſhips placing the Body and Blood of Chriſt in the Sacrament, now Virtually, now Figuratively, now Spiritually, now by Faith only, and in your Catechiſm verily and indeed, until at laſt it pleaſed God of his goodneſs to place himſelf quite out of your Sacrament. Diſprove this parity, if you can.

In fine, I remember your Lordſhip proteſted mightily againſt Roman Catholicks, for Coining, and Forgeing new Articles of Faith, as well in relation to Tranſubſtantiation, as to ſpiritual Supremacy, &c. You ought to know, my Lord, that there is no Church on Earth, that proteſts more againſt Innovations in matters of Faith, Manners, and Religious Ceremonies, than the Roman Catholick Church. As to what belongs to Faith, we ſay, write, and teach publickly, that all Articles of Faith are in themſelves un-alterable, being they are Eternal Verities, whoſe Objects are eternally true, Omnes articuli fidei ſunt immutabiles, eo quod objecta eorum ſint eternae veritatis.

Nay, we ſay, and ſolemnly proteſt that St. Peter with all his Succeſſors together (if you will) in one Chapter cannot alter, and much leſs make one only Article of Faith, they all being eternal verities belonging ſolely to Gods immediate Revelation. It is true, the Church can declare what is of Faith, to be of Faith, and what is not of Faith, not to be of Faith: And this is all the Church of Rome pretends to in the Deciſion of matters of Faith. So much in anſwer to your Lordſhips vehemency againſt Coiners of new Articles of Faith. Find them out, and our Church will condemn 'em with much more Authority than your Lordſhip, who ought rather to charge your own Church with that errour (witneſs your 39 Articles) than ours. This is the ſubſtance, my Lord, of all the convertible Points I took notice of in your laſt Aſcention Sermon: and unleſs I be much miſtaken that days controverſie was in order to take away all ſuſpicion of your being Roman Cotholickly inclined: For your Lordſhip living (as Seneca ſaith) ſine impedimento, that is to ſay, without a Wife, and having the reputation of one that lives morally well, which is enough for the Rabble to ſay you are Popiſhly affected, you undertook that days work to take away the ſcandal, which had no other ground than your good Works; thank then, my Lord, your own Church for this abuſe, which proceeds from that unhappy Merit-killing Doctrine, which prives out of your Schools all good Works, and Meritorious actions.

To this purpoſe I remember the Friday following, your Lordſhip us'd all means in your inſtruction of Faith to perſwade your Auditors, that Abrahams Juſtification was for his Faith, and not for his good Works: All your Proof was, becauſe Abraham believed before he was circumciſed: a very weak, or rather no argument indeed; quaſi vero, that all Abrahams good Works were only comprehended in his circumciſion. Pray tell me now if you have this poſitively in Scripture? You can never do it, my Lord, but you will find the contrary in poſitive Terms both in the New and Old Teſtament. What ſhall be the final Judgement of Predeſtination, and Reprobation? Shall it not be for Doing, or not doing good Works; Witneſs the very words of our laſt Sentence recorded in the Goſpel, venite Benedicti patis mei, eſurivi enim, & dediſtis mihi manducare, &c. Come ye bleſſed of my Father, &c. I was hungry, and you gave me to eat, &c. And the other Sentence ſhall be moſt terribly terrible againſt the Reprobate for want of good Works: Ite maledicti in ignem Aeternum, &c. Go ye curſed to the everlaſting Fire, &c. And why? Eſurivi enim, & non dediſti mihi manducare, &c. Becauſe I was hungry, and you did not feed me, &c. I will content my ſelf now with one Proof out of the Old Teſtament, it is in the 30th. Chapter of Deuteronomy 19 verſe, I call Heaven and Earth to record this day againſt you, that I have ſet before you Life and Death, Bleſſing and Curſing, therefore chooſe Life, that thou and thy ſeed may Live. How cou'd God Almighty call Heaven and Earth to Judge them, if he had not endowed them with Free Will? for you cannot Lawfully hang a Cripple for not running, nor a Man Born Blind for not Reading: You muſt make God then far more cruel than Man, if he damns for not doing Good Works, you ſuppoſing he deprives him of Free-will, which is the Doctrine of our pretended Reformers, who attribute all to Faith, and nothing to Merit. As for your Lordſhip, I think I cannot deal fairer with you, then to remit you to the Weſtern Window of that Cathedral, wherein I heard you Preach, and there you will find in Capital Letters, your own Judgement drawn out of the 2d. Chapter of St. James, v. 26. For as the Body without the Spirit is Dead, ſo Faith without good Works is Dead alſo.

This is all I have to ſay againſt thoſe two Sermons I heard your Lordſhip Preach; now I beſeech the Almighty God, that you may rather ſoon, then late, make it your main Concern to find out Truth, and for this purpoſe you muſt invoke faithfully and fervently, the Holy Ghoſt to Englighten your underſtanding, that you may ſee your errour, and enflame your will to embrace truth, and return ſpeedily to the boſome of Chriſts only ſaving Church on Earth; and then you will have the Sign of the Holy Croſs in Veneration, you will make uſe of it in the beginning of all your undertakings. You will own out of the words of God himſelf a Viſible, Spiritual, Supream Head of his Church on Earth; and that the Sacrament of the Altar cannot be a Sacrament according to the Inſtitution thereof, if Chriſts moſt Sacred Humanity be not there ſubſtantially and really preſent. And finally you will confeſs that Free-will and Meritorious Actions are abſolutely neceſſary for Salvation. Recant timely, my Lord, otherwiſe it is much to be fear'd that this juſt Judgment ſhall ſurprize you (ignorans ignorabitur) Do what lyes in you, and God will never refuſe his helping hand: It is a Principle with us in Divinity, that facienti quod in ſe eſt Deus non denegat Gratiam, Do it again I ſay, with all the ſpeed poſſible; for S. Ambroſe aſſures us that the Holy Ghoſt doth not Love to be put off, Neſcit tarda Molimina Spiritus Sancti Gratia. Tertulian ſays, Chriſtiano Chriſtianum non eſt, a Chriſtian has no to Morrow, but will ſay with the Royal Prophet, ecce nunc coepi. Your Lordſhip will Pardon me, I hope, for exhorting you to mind your Salvation timely, having no other Intereſt in your Converſion, but the Glory of God and the good of your Soul. But if you ſhut your ears to this ſpiritual Admoniſhment, I call God to Witneſs, that there is not a Tittle in this ſilly Scroul, but ſhall ariſe in Judgement againſt you: I am but a poor Begger I own, nay a Begger indeed, that begs his bread daily, and feeds only on the Charitable Benevolence of Chriſtians, and will do ſo while I live in pleaſe God, for I can never aſpire higher; but do not deſpiſe the words of the little ones, quia infirma mundi elegit Deus ut confundat fortia. I am the weakeſt of all men I confeſs, in utroque homine, yet my poor Prayers ſhall be for your Lordſhips ſpeedy Converſion to the greater Glory of God, to your own Eternal Felicity, to the great Joy of all the Angels and Saints of Heaven, to the publick Edification of your fellow Subjects, to the Converſion of Thouſands of your poor ſtragling Sheep, and periſhing Lambs; and finally to the unſpeakable comfort and ſatisfaction of My Lord, Your moſt humble Servant and Well-wiſher in Soul and Body, F. J. R.

FINIS.
Books Printed and ſold by Nathaniel Thompſon, at the Entrance into the Old Spring-Garden near Charing-Croſs.

A Manual of Controverſies, clearly demonſtrating the Truth of Catholick Religion, By Texts of Holy Scripture, Councils of all Ages, Fathers of the firſt 500 years, Common ſenſe and Reaſon. And fully Anſwering the principal Objections of Proteſtants, and all other Sectaries. Price bound 1 s. 6 d

A Manual of Devout Prayers, Fitted for all Perſons and Occaſions. To which is added the Roſary, Latine and Engliſh, Prayers to the Bleſſed Virgin Mary, &c. The Prayers of St. Bridget, and other moſt devout Prayers upon ſeveral occaſions, never before publiſhed. With a Catholick Calender for ever. Price 1 s.

A moſt excellent way of hearing Maſs, with profit and Devotion; Containing the whole Maſs in Latine and Engliſh; with divers choice Select Prayers before and after Confeſſion and Communion: An an Examen of Conſcience. To which is added the Roſary of our Bleſſed Lady, Prayers to the Bleſſed Virgin Mary, the Prayers of St. Briget, &c. And ſeveral other moſt Devout Prayers to our Bleſſed Redeemer. Alſo the Veſpers or Even-Song, in Latine and Engliſh, as it is Sung in all Catholick Churches. Newly Corrected. Price 1 s.

A Collection of 86 Loyal Poems, all of them Written upon the two late Plots, viz. The horrid Salmanca Plot in 1678. and the real Fanatical Conſpiracy in 1683. To which is added Advice to the Carver, Written on the Death of the late Lord Stafford. With ſeveral Poems on their Majeſties Coronation; never before Publiſhed. The ſecond Edition. Collected by N. T. Price Bound 2 s.

A choice Collection of 180 Loyal Songs, all of them Written ſince the two late Plots, &c. Intermixt with ſome new Love Songs. With a Table to find every Song. To which is added, the Muſical Notes to each Song. The Third Edition with many Additions. Price 2. s.

The Lawyer Out-law'd; or a brief Anſwer to Mr. Hunt's Defence of the Charter. With ſome uſeful Remarks on the Commons proceedings in the laſt Parliament at Westminſter, in a Letter to a Friend. Price 6 d.

Janua Scientiarum; or, a Compendious Introduction to Geography, Chronology, Government, Hiſtory, Philoſophy; and all gentile ſorts of LITERATURE. Price Bound 1 s.

The State of the Church Affairs in this Iſland of Great Britain, under the Government of the Romans and Britiſh Kings: Written by a Perſon of Quality: And publiſhed by Authority. Price 4 s.

The Succeſſion of the Church and Sacraments, from Chriſt and his Apoſtles to the end of the World, cleared, and ſtated, according to the Ancient Doctrine of the Greek and Latine Churches. Price 6 d.

A brief Explanation of ſeveral Myſteries of the H. Maſs, and of the Actions of the Prieſt Celebrating: Very neceſſary for all Roman Catholicks, for the better underſtanding thereof. Together with certain Reflections upon the Apoſtles Creed, touching the B. Sacrament; and alſo divers Meditations and Prayers both before and after Communion. Price 1 s.

Veritas Evangelica, or the Goſpel-Truth, aſſerted in Sixteen uſeful Queſtions, being ſeriouſly ſearched into, will open the way to find out aſſuredly the True and Saving Faith of Chriſt, which is but One, as the Apoſtle affirms; Eph. 4. One Lord, one Faith, one Baptiſm. Price 1 s.

A Diſcourſe of Confeſſion to a Lawful Prieſt, wherein is Treated of the laſt Judgement; By Peter Manby, Dean of London-Derry in Ireland. Price 1 s.

The Conſiderations which obliged Peter Manby Dean of London-Derry, to embrace the Roman Catholick Religion. Humbly Dedicated to his Grace the Lord Primate of Ireland. Price 6 d.

Some Queries to the Proteſtants conerning the Engliſh Reformation. By Peter Manby Dean of London-Dery in Ireland.

Popery Anatomiſed or the Papiſts cleared from the falſe Aſperſion of Idolatry. Price 4 d.

A Papiſt Miſrepreſented and Repreſented: Or a two-fold Character of Popery, &c. Price 1 s.

Ordo Recitandi Officii pro Anno Dommini 1687. Price 6 d.

A Net for the Fiſhers of Men; being the ſame which Chriſt gave to his Apoſtles; wherein the points controverted betwixt Catholicks and all Sectaries, are briefly vindicated by way of Dilemma: By two Gentlemen Converts. Price 4 d.

An Explication of the Holy Ornaments and Ceremonies which the Prieſt uſes at Maſs. Price 2 d.

A Sermon Preach'd before the King and Queen in their Majeſties Chappel at St. James, on Sunday, Octob. 24. 1686. By the Reverend Father Dom. W. Marſh, Monk of the Holy Order of St. Benedict: Chaplain in Ordinary to his Majeſty, Publiſhed by his Majeſties Command: price 6 d.

A Sermon Preach'd before their Majeſties in their Chappel at St. James's the 25th. Sunday after Pentecoſt, Nov. 17. 1686. By John Dormer of the Society of Jeſus. Price 6 d.

A Sermon Preach'd before their Majeſties in their Chappel at St. James's the 2 d. Sunday in Advent: Dec. 6. 1686. By John Dormer of the Society of Jeſus. Price 6 d.

A Sermon of Judgement Preach'd before the Queen Dowager in her Majeſties Chappel at Somerſet-Houſe, on the firſt Sunday in Advent, being the 25th. of November, 1686. By John Dormer of the Society of Jeſus. Price 6 d. all Publiſhed by his Majeſties Command.

A Sermon Preach'd before the King and Queen at their Chappel at St. James's, on the Feaſt of the Holy Patriarch St. Bennet. By J. Croſs of the Holy Order of St. Francis.

An Apology for the Contemplations on the Life and Glory of the Holy Mother of JESUS, ſhewing the Innocency, Equity, and antiquity of the Honour and Veneration given to Her by the Holy Catholick-Church. By J. C.

A New Teſt of the Church of Englands Loyalty.

FINIS.