CHAPTER I. Reflections on the Preface. Where of the pretended danger hanging over libellers against Catholicks.

E C: Being very sensible how much this small treatise will expose me to the industrious malice, & hatred of all stiff, & positiue Papists [...] My cheife businesse was to find out one, that would boldly stand vp with me in the same defence, and be ready to iustify the truth & honest sincerity of these follow­ing sheetes.

Answer: Jt is a common Topick for all who accuse Catholecks, to encrease the Odium against them, & recommend their own zeale for the common good to the Publicke benevolence by representing the dangers, they expose themselues to, by discouering the faults, the conspiracies, the murthers, the Treasons of the Papists: As if the Protection of the Law, the security of the publick Peace, the vigilancy of Magistrates, & the number of Libelling Ministers, & factious & malicious scriblers, were not a sufficient Protection against a few disarmed men, & for the most part Prisoners; but either by Authority a gard must be appointed for euery libeller, or else by their whining complaints of imaginary dangers, they would engage others without Authority in any illegal Association for mutuall defence. I leaue to our venerable Iudges to declare whither this stand with the law: and his Majesty's most honourable priuy Council to consider whither it do not en­danger the Publicke Peace.

Whence this Panick Feare, of an inconsiderable number of men, all disarmed, & most of them ether imprisoned, or banisht? From a bad conscience, which in the midst of Peace, & the greatest security always thinks of dangers. Cum Pax sit, ipse semper insidias suspicatur. Job. 15.21. And the wicked fly, when no body pursues them. Prou. 28.1. This is the miserable condition of sinners, says S. Chrisost. Hom. 8. ad Pop. Antioch. They suspect all things, they feare shaddows, they tremble at the least noyse; no body whispers, but they think it is against them: no body moues, but they surmise it is to attack them. Such is the nature of sin: it discouers itsself, althô none else dreame of it, arraignes the guilty person without any other witnesses, & condemnes him at the Tribunal of his owne conscience from which sentence there is no appeale. Hence he flyes, though no body pursues him, thinking that euery man he sees or phansies, is his [Page 9]Executioner. Is not this a Picture of these Champions of the Protestant Church & Accusers of Papists? Is not this danger alleadged framed by their owne guilty conscience, which accuses, arraignes, judges, & condemnes them, & then re­presents all men as designed to execute the sentence, as Cain sayd, all who find me, will kill me? Gen. 4.14. Yet you offer at a reason, & here it is.

E. C. The Doctrines of the Church of Rome are bloudy ones, & such as are directly contrary to the word of God, & the constant sense of the Church of all ages, & if blindly followed, what can we euer expect, but Rebellion, Murther Bloud-shed, & all manner of confusion?

Answ. It is easy to say Our Doctrines are contrary to those of the ancient Church but impossible to proue it, because it is euidently false. They are bloody ones, say you. I know no doctrines defended by the Church of Rome against Protestants, but those contained in the Profession of Faith of Pius IIII. shew one bloody doctrine contained in it, & I will yeild the cause. If you can shew none there, this Asser­tion of yours is a greate slaunder. You produce indeed some pieces out of pri­uate Authours, with what sincerity, we will hereafter ex [...]min. Now suppose what you say be true, and they really held those Doctrines, why should their singular sentiments be the Doctrine of the Church, when others as learned, & pious as they, say the contrary, & the cheife Prelates of the Church condemn those opinions? Is there any law which makes each English Catholick answerable for euery Action, or writing, or word of euery Sicilian & Spaniard? Jf not, we may be Innocent, hate Murther, & abhor Treason, althô some of those sayd the contrary, if they did say so. Of which hereafter.

E. C. As vncontroulable Dominion, & Rule is the ground, & bottom of all their Designs, if euer they come to attaine it, KING, Lords, & Commons, should be the meanest of their Subjects, & the whole Kingdome be as one general Flame.

Answ. were this spoken in a Nation, where Catholick Religion were vtterly vnknown, you might hope to frighten People from it: but to say it in England, where during its preuailing there appeared no symptom of such dismall effects, & to English, who, know it still preuailes in their neighbouring countries, without those mischeifs, is impudent. What Kings more absolute in their Dominions, then the Most Christian, & Catholick Monarks? what subjection are they, and their No­bles, & Commons brought vnder? And as for our own Kings, when were they more honoured and obeyed, and their subiects at home by loued by their Freinds, & Allyes, & feared by their ennemys abroad, then when Papists? Popery instructs all to giue to God, what is Gods, & to Caesar, what is his: It traines vp her children in due obedience to spirituall, & temporal Magistrates. Whereas your Reformation first quite cast off the yoake of the Ecclesiastical Superiour, & by degrees so weakned [Page 10]that of the Ciuil Authority, by perpetual en croachments vpon its Prerogatiue, that it broke it too. And then you sent your King to the graue with the formalities of Iustice, and pulled the Lords out of their seates into the lowest ranks of the People, annulling all the Priuiledges of Peeres, & equalling them with the mea­nest of the Commons. This done how mercifully you dealt with Lords, Gentlemen, & Commons, appeares by the hystory of those times, & many still aliue can wit­nesse. Shew such an example of exorbitant Tyranny in any Catholick nation.

E. C. We must not say it is only the Duty of Kings, Princes, & Governours, but of euery particular man in his way & measure, to lend his helping hand to the fur­thering of so good a work, & to do what he can for the mantaining of that Reli­gion & worship of God in its Primitiue Purity, which Christ & his Apostles taught.

Answer: your words here seeme as smooth as oyle; yet they are Darts, Darts shot at the very hart of Government: for they encouraged and authorize each priuate man to meddle with the Church Discipline, & order, euen the Altar, ac­cording as he phansies the ancient worship of God, in its Primitiue Purity: to which People are prone enough of themselues. Euery one is willing to deferr to the Physitian, to the Lawyer, & euen to the smith, or Cobler in their owne Art: yet in matter of Church, or state, euery one thinks himself wiser, then those who sit at the Helme, & sufficiently qualifyed to correct them: & being once imbued with this opinion, that it is the Duty of each Priuate man to lend a hand, to further the worke of the Lord, & mantaine the Church in its Purity, as establisht by Christ, it necessa­rily follows, that each one presume to direct his Superiour, to what he likes, take vpon him to gouerne, whose rank is to be gouerned, & by that meanes he will breake the order establisht, disorder the Counsils of the Magistrate, hinder his Actings, & disturbe, or dissolue the Gouernment. No way more Innocent for subjects to represent their minds to superiours, then by Petitions: yet these are declared seditious by the Judges, & found such by Practice, because the People are taught (as the late King of Glorious memory sayd) first to Petition, then to Pro­test, then to dictate, at last to command, & ouer aye the Parliament, & all lawfull Au­thority. To prevent which mischeifes to the Publick, with great reason Petitious haue been of late forbidden by Proclamation.

How much more Peaceable are the ways of Catholiks, who are taught to leaue the care of prouiding for publicke security in Church, & state to the lawfull su­periours of both, & to obey them in all things, where there appeares no sin?

E. C. My Lord of Shaftesbury, your Pious & Constant Zeale for the Protestant Religion, hath euer been very remarkable; & it is so much the more improued now, as your Lordship sees it in a most desperate, & languishing condition.

Ans: what you meane by Protestant Religion, I know not: (it is as hard to [Page 11]frame a Definition of it, as to make a gowne for the moone, in the Fable) & I beleiue you know as litle what has been, or is that noble man's Faith, or if he hath any. By what I heare of his past life, I dare say, that if the English Protestant Bishops take strict informations of it, they will scarce canonize him. And why you should represent the Protestant Religion, in such a gasping condition, I know not. Papists cannot haue reduced it so low, who are by it reduced almost to nothing: their Preists executed, imprisoned, or fled: if any remaine, to conceale them­selues from your Argos eyes, they are forced to ly hidden, as the Primitiue Christi­ans, in dens, caues, & woods: their nobility imprisoned, their gently banisht, their houses ransacked, their estates confiscated, & you poore remainder of them scarce secure of one day's, nay one hours liberty. And what hurt can such a shattred, defeated, despicable body of men do to the Triumphant Protestant Church? This representation of its dismal condition, is but your old stratagem, to stir vp the rabble to sedition, to preuent its vtter ruin, which by such tragicall beway­lings you effected in 42. & now endeauour it againe. For before you told your Reader, that each priuate man is bound to lend a hand to hold vp the Arke, when it is in danger of falling: now you say, it is in most imminent danger. What fol­lows, but that at this time each priuate man is bound to fall to worke to protect Protestant Religion, & do what he can to mantaine it? Which if it be not seditious, I know not what is.

I obserue generally in all your Libels against Catholiks, that in your Pre­faces, (which are writ with most Art, & red with most Attention) you always haue some desperate fling at the Present Gouernment: as if your prime design were to ruin that, which breares the first brunt in all you attacks. I think without casting a figure, we may guesse at your intentions.

E. C. I can no better acquit my selfe of my Duty (to preserue the life of gasping Protentantisme) then by pulling of the masque, & rectifying the Iudg­ments of those that are not too much bigotted to the Roman communion, in con­vincing them of the cruelty, & Bloodiness of their Doctrines, & Principles.

Ans: It seemes if others neglect theirs, you will comply with your Duty, & here you giue vs a summary of your whole booke: which containes a great charge against vs, if true; & if false, as great a charge against your self, who pu­blish such a calumny, & against your Church, which approues, & applauds it. I hope to make it euident that you pull no maske off of Papists, but which you put on them, & which they detest as much, as you or any Protestant.

E. C. I could wish, that care might be taken, that Papists children should not sucke in this so dangerous a Religion to the Peace of the state; with their Milke, but that they should be baptized after our way, & educated in the Principles of Protestantisme.

Ans: here we see your own meekenesse, whilest you reproach Cruelty to vs: for althô the laws enacted against vs, & of late executed with such seue­rity, be sayd by strangers to be written, like those of Draco, with Bloud, yet they do not satisfy you, who require a further law, to take away all our children to be bred vp in Protestantism. A thing so contrary to the law of nature, & so bar­barous, that it neuer was practised; not euen in Rome it self, vpon the Iews. Thus you inhance the Honour & credit of your Religion, which is made vp of Loue, & charity, & a sweete condescension, & Peaceablenesse of mind to all Men. Which are your words. You affect the voice of Iacob; but we seele the hands of Esau.

CHAPTER 2. English Catholicks do not hold Murther Lawfull.

E. C. I cannot but wonder, they (the Papists) should be to far lost so all Humanity, & sense of Pity, as to hold that most damnable Tenet of Murther, & Treason, not only to be lawfull; but in many, if not most cases, to be necessary, commendable, & meritorious. Now that they hold these four Points in Murther & Treason I shall proue it palpably vpon them, from the Testimony of their owne writings.

Answer: you may with reason wonder at the Inhumamanity of English Papists, if this charge be true: & we may wonder you should haue lost all shame of men, if it be false. The charge is generall, & involues all Catholicks: so it must be false & vnjust, if any be innocent: for two contradictions cannot be true: viz: All Papists hold Murther, & Treason lawfull, necessary, &c. And: some Papists haue no such opinions of Murther, and Treason. Yet both Propositions are your own: the first, in the words aboue cited: the second, page 5. where you haue these words: I will not be so adventurous, as to say or think, there are none amongst them of a lesse, savage Temper, & disposition. Which are contradictory to the generall char­ge, as owning some Papists to be free from those opinions of Murther, & Treason.

We seldome find any of the Protestant Ministers speake without contra­dictions, when Papists, or Popery is the subiect of their discourse: because there are two contrary inclinations in their wills, the one of loue to Truth, the other of hatred to Popery & Papists. The first is so naturall to all men, that they cannot to­tally [Page 13]free themselues from it: Quid amplius desiderat anima, quam veritatem? Aug. tract. 26. in Ioan. The second is so tenaciously retained, for what motiue I know not, but leaue to them to declare) that it workes commonly more violently, & controwles the loue of Truth, althô it cannot quite banish it out of their Harts: for this finds some occasions to make them giue Glory to God, & acknowledg the innocency of Catholicks, which the other represents as the worst of men. I will proue this out of this very pamphlet.

Page 9 & 10. I find these, words: Are they, the Papists, not men like the rest of Mankind? Haue they not the same Passion, & Tempers, the same Impulses of Ten­dernesses, & pity in their Nature with others of different Iudgments, & perswasions? — Take them out of that Character (their Religion) & they are in all things like vnto the rest of their Fellow-Creatures, & Brethren; their minds are Peaceable, their Deportment affable & Generous & the Gros of their Tempers full of a sweet, & indearing Compla­cency. Yet Page 17. you say — Their Tempers are Fire & Toe. And in the very same place, where you commend our natures & Tempers so much, you say: Their Religion forces them to put off their Humanity, & makes them so bloody minded as therein to be farr worse then beasts that perish. And a little after: No Tygers are more fell, & savage then they in their Natures: they could cut off the whole race of the [...]an kind: — they could call downe fire from Heauen, nay the very stames of Hell on all such, as would not bend the knee to their BAAL, & adjust their Faith & Consciences to the wild Caprichio of their Idolatrous Enthusiasmes.

How with Truth to reconcile these different chatacters of vs, I cannot tell. That our Minds should be Peaceable; & yet we be bloody minded: we like the rest of Mankind & yet haue put off our Humanity our Deportments affable & generous; & yet we more fell, & sauage, then the Tygers. Our Tempers full of a sweete & Indearing Com­placency; & yet our Tempers should be fire & toe. In reality as these contradictions can­not stand together, so they discouer clearly those two contrary Passions in your breast of loue to Truth, & hatred to Papists. The first speakes aduantageously of vs, the second blames vs: this condemnes, that absolues vs. The first is euidently true, & visible to all, who conuerse with vs; the second surmized only by the Mi­nisters. Just so the Pagans persecuted the Christians of their times. Caius is a good man; but his Religion spoyles all: Titius is a Peaceable man; but he is a Christian: such & such are ciuil, & honest good natured men; but they deuour Children, commit incest with their Mothers, & sisters, &c. Laudant, quae sciunt, sayd T [...]rtul. Apol. c. 3. vituperant quae ignorant: & id quod sciunt, eo quod ignorant corrumpunt. Cum sit iustius occulta de manifestis praeiudicare quam manifesta de occultis praedamnare. They commend what they know certainly & find by experience; they blame what they surmize, & feigne of vs: and they bereaue vs of the good name due to our known vertues, by reproaching [Page 14]vnto vs such vnknown vices. Whereas in Iustice they should, rather iudge favourably of our known hidden actions by reason of our publick vertuous liues, then condemne our vertues, for faults only surmized. Thus Tertullian. Whence it appeares that in your calumnies you imitate the Pagans; & we follow the example of the Primitiue Christians in our Apologies.

You say we allow of Murther & Treason: we declare that we detest them: & we proue this detestation of them from our Diuine & Humane, Ciuil, & Ec­clesiastical laws. The command not to kill, is extant in our Bibles, our Canons, & our Codes, we teach it to children in our Catechismes, to Schollers in our les­sons, & to all men in our Sermons. The Catholick Church punish Murther, with Irregularity, Catholick States with Death, & Catholick Faith, with Hell fire, if it not be repented Nay voluntarily exposing a mans self to a probable danger of Murther, in a Duel, is Death without remission in France, where Catholick Religion still preuailes, & Iesuits are to be found. Lastly our English laws against Murther were made by our Catholick ancestors. What greater euidence can you giue of a Detestation of Murther, & horrour of Bloud, then we haue giuen, & do stillgiue?

You ground your accusation cheifly on the sayings of some writers, whose sentiments shall be examined in the next Chapter: where I doubt not to make it euident that you impose on them things, which they neuer held. Till then (to shew how vnsufficient your proofes are) I will gratis admit, that they truly taught, what you falsly say they did. What is that to the English Catho­licks, (whome you accuse, & I defend , who neuer read their workes, know nothing of their Doctrine, & (probably) neuer heard their names? will you con­demne all the Apostles, for one Iudas: all the Corinthians for one Incestuous man, all the Deacons, for one Nicolas: all the neophits, for one Simon: all in the Ark for one Cham: all men for one Cain, & all Angels for one Lucifer? you can heare (says S. Austin Epist. 137.) your Neighbour's wife hath broken her Faith to him, without comdemning your Mothers or sisters maryed, or turning your own wiues out of dores, & though your freind's son take bad courses, yet you do not braine your own, nor present them as Felons at the Assizes. Why should then the English Catholiks be arraigned as holding Murther lawfull, because Lessius at Louen, or Amieus at Gretz, taught it, althô they neuer heard any thing of the Doctrine, nor men, nor townes where they resided. You will say, it may be they know, & approue it (that is the most your can draw out of this argument) & I answer it may be, & certainly is most commonly so, that they neither ap­proued, nor knew of it. What ground here for arraignment? In Treason the will is reputed for the Fact, & both punisht alike: not so in Felony. Would you haue Catholicks condemned on much lesse ground then a will to Murther, for a [Page 15]thought of it? nay for the possibility of a thought? For all you can infer out of the sentiments of those Authours, is that it is possible, English Catholicks may haue the like sentiments.

Againe: if there be such a communication of bad works amongst all Catho­licks, that each one must be answerable for all the faults of any other, althô vn­known to him (for this you must say if you say any thing) why is there not a like communication of good? Lessius say you allows Murther, to saue a mans ho­nour: another condemnes this. Why shall not this man's writing against it be as efficacious to absolue me, as the others writing for it, to condemne me: when I neuer gaue you any cause to suspect I frame my conscience either in specula­tion, or practice, rather according to the allower, then the condemner of Mur­ther.

And which is yet more conuincing, not only priuate Persons haue declared their dislike of these Doctrines; but seueral vniuersities, & Bishops haue censu­red them, & the Pope hath condemned them. I say those very Propositions which you cite out of Molina, Lessius, & Amicus. That of Amicus, that it is Law­full for an Ecclesiastick to kill a Detractor, was condemned by Alexander VII. 24. Sept. 1665. Those of Molina, & Lessius, that it is lawfull to kill to saue our honour, by Innocent XI. 2. March 1679. which decrees are enforced with an Excommunica­tion for all such as dare disobey. Now I suppose you know, that all true Catholicks obey the Popes decrees in Doctrinal matters; & how euer they take the freedome to Iudge of things, before any Declaration of the Church, or her head vnder Christ on Earth, yet when any decree is publisht, we all lay down our priuate sentiments, & frame both Actions, & conscience according to that venerable rule. With what Iustice then can you charge any with those Doctrines which we all do renounce, and are bound to do so, vnder paine of Excommunication?

Lastly I appeale to the Experience of English Protestants, who haue trauelled: let them say, whither in Flanders, France, or euen Rome it self they found the Papists such Bloud thirsty Ruffians, as you describe them. A Minister, who had preacht in England, that the Pope was the Beast of the Apocalypse, had seuen heads, & ten hornes, co­ming afterwards to Rome, & being admitted to the presence of the Pope, who had heard of it, the Pope sayd to him: Come hither son, view me well, see that I haue but one head, & neuer a horne at all: looke vpon my head, (which he then vncouered) & feele it, & beleiue your owne eyes, that I am no such a monster, as you in England describe me. This was Vrbaen VIII. Another of the same tribe, tooke the liberty in Rome amongst the Natiues to declaime against the Pope: who hearing of it, sent one to aduise him to be more wary in his words: for althô, sayd he, there shall be no publick procedure against you, yet I cannot assure, but that you may receiue some displeasure from some of my subjects.

As for Iesuits, whome you represent as most addicted to Murthering Pro­testants, I neuer heard any complaint of Inciuilities receiued from them, and I haue heard seuerall trauellers & Marchants acknowledge fauours receiued by their meanes euen in Spaine, Italy, & the Indies. Mr. Oates, your Oracle, hath done nothing in England, which he did not design at S. Omers: & with his vsuall discretion discouered there that black hellish design. Mr. Whitebread then Pro­uincial knew this very well, & spoke of it with much anguish to some aliue, who can witness it, foreseing what mischeif might be feared, when that man's mali­cious lying humour should ioyn with the Popular Odium of Catholicks, & particu­larly Iesuites. Then, or neuer there was occasion to practice vpon him that case of Amicus, had the Iesuites approued it. Yet no such thing was thought on: the Prouincial ordred him a decent sute of Cloths, and four pounds sterling to beare his charges to London, & sent him away with all possible charity, to see whither he could by that sweeten his malignity, & ouercome Euil with good. Rom 12.21.

This, this is the way, which Iesuites, vse towards their enemies: thi [...] they learne our of the Ghospel, & their Rules: this their Superiours recommend, this they practice, to heape hot Coales vpon their Ennemies, not to burne the least haire of their heads; but to warme their harts with the fire of the loue of God, which will introduce that of their Neighbour.

And that the English Catholicks are bred vp with the same peaceable sen­timents, appeares by their Patient suffering whatsoeuer Oates, & his Associates haue acted in pursuance of his Majesty's order, but beyond his commission, & contrary to his mercifull intentions: althô their cruel Actions haue been accompanyed with insulting barbarous words, which are much more greiuous to a generous mind, then the Actions themselues. All which haue met with no other return, but prayers for his Sacred Majesty, & euen for those instruments of God's wrath vpon the Nation. I say the Nation, which in reality suffers more, then Catholicks, (who seeme the greatest, & only sufferers in this Tragedy) for, Non qui patitur: sed qui facit iniuriam miser est.

I now appeale to your self, sir, what hath appeared in all this sharpe & tedious tryall of the Catholicks, which doth confirm the Character, you giue of them; viz: that their Tempers are Fire, & Toe that they haue cast off their Humanity are more fell & sauage then Tigers, worse then the Beast which perish, &c. To confute these Impudent calumnies, nothing is necessary, but to looke on our liues. Apologias non scribimus, sed viuimus.

CHAPTER 3. The Iesuits cited by E. C. doe not teach Murther to be lawfull.

I haue hitherto admitted your assertion to be tru that those Iesuites, you cite, did teach Murther to be Lawfull, yet that the English Catholicks were vncon­cerned in it: & that there is not the least colour of Reason, or Iustice, to charge it on them. I now come to examin that assertion, & if your proofs faile you there too, then I hope you will own, that your Bill ought not to be found.

E. C. pag. 2. Lessius de Just. l. 2. c. 9. d. 12. n. 79 saies that h [...] who hath receiued a box oth Ear, may be permitted to strike againe, for the auoiding of infamy & to that end may immediatly put bucke the Injury, & that with his sword, etiam cum gladio.

Answer 1. those are not the words of Lessius; but taken by him out of Victoria de Iure Belli n. 8.

Ans. 2. Lessius condemnes that opinion: for he says n. 80. Haec sententia non videtur in praxi facile permittenda. This opinion is not easily to be followed: & giues two very good reasons why it is not to be practised.

Answ. 3. It doth not appeare out of those words, that the Authour of them speakes of killing, neither doth the vse of the sword signifye that: seing a sword may be vsed 1. for our defence. 2. to fright an aduersary. 3. to bea­te him, Au plat d'Espée say the french, 4. to giue some slyght wound not mor­tall, either with point, or edge.

Answ. 4. Whosoeuer taught that opinion, & what euer his meaning was, all Catholikcs, & particularly Iesuites renounce it: for Innnocent XI. expressely condemned it. And all the Iesuites in the world submit to that decree.

E. C. Page 3. Lessius l. 2. c. 9. d. 12. n. 77. says: If you endeauour to ruin my reputation by opprobrious speeches, spoken before persons of Honour, & that I cannot auoyde them other ways then by killing you, I may: nay thô the crime you lay to my charge be such as I am really guilty of, it being supposed to be so secretly com­mitted that you cannot discouer it according to the ways of Iustice.

Answ. 1. Lessius hath not those words, nor any bearing the same sence in that place, nor any where else in his whole workes. And I challenge you, & [Page 18]all your brethren to disproue this, by shewing them.

Answ. 2. Lessius in that place speakes of an opinion allowing a man of honour to kill a raskal, who cudgels, or buffets him, if there be no other meanes to auoyde the disgrace. And afterwards, n. 78. he condemnes that opinion: Haec sententia non est sequenda, says he: this opinion ought not to be followed. For it ought to suffice, that verbal iniuries be put by with words, & that iniurious Actions may be punisht by course of Iustice. Thus Lessius.

Answ. 3. All Catholicks condemne that opinion, it hauing been condemned by Innocent XI. Thus much for Lessius. The next Iesuit you produce is Molina.

E. C. page 2. by Molina the life of a man is reckened at six or seuen Duc­kats: & he assures vs, that it is lawfull to kill him for it, nay thô he, who hath taken them, fly for it: adding further in the same place, that he durst not charge that man with any sin, that kills another, who had taken from him a thing of the value of a crown, or lesse, vnius aurei, vel minoris adhuc valoris.

Ans. 1. If he reckons a Man's life at 6. or 7. Dukats, he rates it much higher then our English Laws, who recken it at 13. pence-half penny.

Answ. 2. you confound two cases in Molina, one of a theif who comes to rob you. The other of one who hath robbed you, & runs away with your purse, or goods.

As to the first, he says, that if a theif sets vpon you, & threatens to kill you, if you do not deliver your mony (be it but a Crowne or lesse) that you may defend your life, & mony; & if in the fight, you chance to kill him, he dares not con­dem you. I do not think our laws in England would hang one, who should in that manner kill a Hygh-way man on the road. If they would, they are very fauourable to theiues.

To the second case he answears, that if the theif run away with a con­fiderable summe (fiue Duckats he esteemes as nothing) & there be little hopes to recouer it, hauing called in vaine to him, to restore the goods, it is lawfull to shoot at him, yet so as to auoyde giuing him a mortal wound. Semper consu­lendum est, ne proximus occidatur, are his words. Then he says, if by chance the theif dye of that wound, non auderem condemnare. I dare not condemne the Man as a Murtherer, to the paines appointed by law to such. This I speake not ap­prouing the opinion; but only to explicate his meaning, & to shew how you haue wronged him 1. in confounding two different cases, & 2 in mis-represen­ting his meaning in both. But as to the thing, or opinion itself.

Answ. 3. both I, & all Papists detest the opinion, & condem the practice of it, in obedience to the Decree often cited of Innocent XI.

E. C. Pag. 3. Amicus tom. 5. Disp. 36. n. 118. It is Lawfull for an Ecclesiastick, or a Religious Man, to kill a Detractor, that but threatens to diuulge th [Page 19]scandalous crimes of his Community, when there is no other means left to himder him from doing of it, as if he be ready to scatter his Calumnys, if not suddenly dispatched out of the way.

Answer 1. Amicus his fault in aduancing that Proposition was greate: althô he corrected the malignity of it, by adding that he did affirme nothing; but left his Discourse to the judgment of the discreet Reader.

Answ. 2. in the Antwerpe Edition of Amicus an. 1650. made by Iesuites, that whole discourse was left out: & by order of the General of the Iesuites, it was blotted out of all copyes of the first edition in the Libraries of the Iesuites. By both which actions the Iesuites haue sufficiently declared their disowning of that Doctrine.

Answ. 3. that same Proposition was condemned by Alexander VII. on the 24. Septemb. 1665. from which time, all Catholicks, haue been obliged vn­der paine of Excommunication to disown that Doctrine.

Thus much in vindication of the three Iesuites, you cite: out of which three things are euident.

The 1. that not one of them taught the Doctrine you charge them with. Two positiuely teach the contrary: & the third leaues the Iudgment to the Reader.

The 2. that if they had erred, no English Catholick would be concerned in it, 1. because they knew nothing of the Doctrine. & 2. because they beleiue, & practice the quite contrary.

The 3. no Catholick in the world can be charged with those doctri­nes, they being condemned by the Church, & all Catholicks owning obedience to those Decrees.

E. C. Soto says in defence of his person, a man assaulted may kill another: & says, that to hold it not Lawfull in such a case, (thô to the ruin of the man's soul to boot) is both to peruert the law of nature, & to render the sweet, & easy yoake of Christ intolerable.

Answ. Soto l. 5. de Justi: q 1. ar. 8. proposes this question: Whither it be lawfull to kill another in my own defence. And he answers 1. When I can sane my own life without killing the aggressor, I must not kill him.

2 When I cannot escape without killing the Aggressor, I may kill him.

3. It is neuer lawfull for any priuate man to intend the Death of another. That being permitted only to absolute Princes, & Souueraign states, & by their order to their officers, souldiers in time of war, & Executioners. What displeases you in this. Doth not our English Laws permit a man to kill an aggressor, who h [...]th driuen him to a wall, soe as he can not saue his life by flight? & what is that, but Soto's 2. conclusion?

Then he proposes this obiection against his 2. Conclusion. The aggressor is in state of mortal sin, because he seekes my life. Wherefore if I kill him, he will be damned, as dying in mortal sin. Now I am bound to loose my life rather then his soul: ergo, I must let my self be killed. And he says, if this reason were good, it were neuer lawfull for any man to defend his life from any Aggressor, who presseth beyond all possibility of escape. Which duty, to lett my self be killed, being contrary to the law of nature, so fauourable to Ruffians, & so hard for Innocent [...]ersons, it would make the sweete yoake of Christ vneasy, & intole­rable.

To cleere his meaning, I propose another case: suppose a Captain of one of his Majesty's ships, should scruple to shoot bullets at the Algerins, as thinking it more conformable to the law of Christ, to let his ship be taken then to saue it by the Death, & Damnation of those Infidels. What answer would you E. C. giue? that he ought to yeild his ship to auoyde the losse of those souls: & that the law of Christ obliges to it? If so, I beleiue his Majesty will neuer appoint you to instruct his seamen. If you say, he may vse such meanes as God, & his Prin­ce haue furnisht him with for the defence of his ship, althô by that meanes some Algerins be killed, & their souls lost: for Christ's law would be intolerable to Ab­solute Powers, if it enjoined the contrary; if I say you answer so, you say as much as Soto says.

Not to tire my Reader with vnecessary matter. & repetitions, I omit what you cite out of Nauar, Grassü, & Bonacina. One word suffices for all: either they truly approue of Murther, or they do not. If they do, we disown them: & so you haue no right to charge their sentiments on vs.

CHAPTER 4. Protestants both teach, & practice sedition & Rebellion.

IT is with the greatest reluctance imaginable that I rake in this kennel, whe­reof the fumes & stench is able to infect a People so susceptible of the in­fection as English are. Jt were to be wisht these seditious maximes had neuer appeared in the world, or that vpon their first appearance, that seuerity had been vsed on them, which the Roman Senat practised on Monsters, that they had [Page 21]been transported out of the fight of men, & butyed in perpetuall obliuion. The G [...]nerals of the Iesuites haue often forbidden their subjects to treate of any of these seditious points, least by writing of them, their memory might be pre­serued; which is always dangerous, when People are disposed to practice them. And I doubt not but experience will sh [...]w, that is the most pru­dent way, to preuent all mischeife. Yet to comply with your importunity, I will follow & encounter you in this. I owne that there haue been excesses on both sides in their writers, whose zeale for the cause they embraced was greater, then their Discretion. Yet the fault is lesse in those who stand only for what was of old beleiued, and practised, then in those, who would haue all things changed according to their phansy: & therfore the excesses on the Ca­tholicks side are more excusable: yet we shall find the Protestants more pragmati­cal, more refractory to Superiours, more violent, more seditious, & Rebellious, then Catholicks without comparison. I will begin with your Doctrine, then passe to your practice.

The roote of all our seditious maximes is that detestable Proposition of your Patriark Witlef, no Prince, nor Prelat, nor Bishop continues such in state of mortal sin. Concil Constant. f. 8. of which Melanction sayd (Comment. in Polit.) Wi­cles caused much mischeif, by teaching that those loose all Authority, who haue not the holy Ghost. What Oates hath the impudence to say euen to his Majesty is much wor­se, for he requires not only that Princes Liue vertucusly, (that is haue the Holy Ghost) but also punish all who do not, vnder paine of Deposition.

Goodman in his Apology is of the same mind. Bad Princes according to the Law of God ought to be deposed, sayd he: & in case the Magistrates neglect to doe their Duty, the People haue as free liberty to do it, as if there were no Magistrates at all, & in those cir­cumstances of time, God enlargeth them with liberty to vse the sword.

Caluin in 6. Dan. v. 22. & 25. The Kings of the Earth doe depriue themselues of Power, when they make head against the King of Heauen. Yea they are vnworthy to be numbred amongst men: & therefore we are rather to spit in their faces, then to obey them.

Knox: If Princes gouerne tyrannically against God, & his Truth, their subjects are absolued from their Oath of Fidelity. But is this freeing from their oath all? No: For

Buccanan says: The common People haue right to dispose of the scepters of Kingdomes at their pleasure. Again: the People have Power to Iudge of the life of their Kings. Yet more: It were to be wisht, that rewards were appointed for such as kill Tyrants, as there are for such as kill wolues.

Goodman: Kings haue right to raigne from the People who vpon occasion can also reuoke it.

In fine Osiander says it is the common opinion of Wiclef's followers, that the People, may, as they shall pleafe, punish their Princes, who offend.

These & many other seditious Doctrines may be found in the Protestants Apology. And if any desire to see their number encreased by modern Factious Spirits, he shall see enough in the ordinary Gazets viz: that the King is one of the three states, that the house of Commens made him what he is: that it is not treason to beare armes against the King, prouided it be not against the three states. That the Par­liament CAN DISPOSE of the SVCCESSION of the CROWN: & ma­ny such maximes, which you dayly aduance, of as malignant a Nature as any before cited.

Here I must obserue a remarkable difference betwixt Catholicks & you: Ca­tholicks do not follow these Principles (I defy you to name any one Catholick aliue, who hath taught any of them) & you retaine them still: or rather grow worse & worse. Which is of no small consequence to discouer what party is dangerous to the state, which guilty of treasonable maximes.

I come now to your practice: which giues reason to say, you came into the world like the Cadmean brood, all armed: & that many, or rather all your Prin­ces felt your armes, assoon as they saw your faces. In Geneua you cast off the Authority of your Bishop, Prince of the town. In higher Germany you shaked the authority of Charles V. Emperour. In lower Germany you withdrew many Prouinces from the obedience of their King. You vsurped vpon Rudolphus the Emperour in Transiluania; vpon Christiernus, in Denmarck; & vpon Sigimund, in Swedeland. You fought for the Crowne of France against Francis II. Charles IX. & Henry III. & in the time of Charles IX. you coined mony in the name of one you held for King, says Cardinal Richelieu.

Let vs come to our deare Country. In England you set vp Iane Grey, against the lawfull heyre queene Mary. You bore armes against another Mary lawfull queen of Scotland, brought her into restraint, forced her to depose her self, & to fly her country: & not content with keeping her Prisoner nineteen yeares, at last you put her barbarously to a violent death. Your perpetual insolencies against her son & Grandson, & your encroachments vpon the Royul Prerogatiue, are written with a Beame of the sun. Your whole proceedings against Charles 1. of Glorious memory, are so knowne, that I need not to mind you of them: & so detestable, that I need no Art to make them appeare odious. I defy you to shew, that euer any Catholick designed vpon his Souveraigne, what you haue lately acted on yours. Now with what face can you reproach vnto vs any sedi­tious Doctrin, whilst you teach much worse, & haue executed things more execrable, then euer any Catholick dreamt of? Remoue this beame out of your [Page 23]eye, before you take notice of a moth in ours, which yet we haue long since re­moued, as I sayd.

CHAPTER 5. English Catholicks teach no seditious Doctrines.

E. C. pag. 4. describes vs to be men, who sweepe away whole townes, Citties & Nations, subuert sundamental Laws, change Gouernments, cut off Princes, & right­full Monarks, absolue subjects from their Natural allegiance, &c & pag 7. he addes: we are full out such constitutioned Persons as he hath described vs, & not a jot better: nay if we proue not worse, before he hath done with vs, we shall be obliged to him for his Ciuility, & Moderation. A formidable charge: but if we do not tell him it is as great a lye, & himselfe as false an Informer, as Oates, he ought to thank vs for our Moderation: for he brings not one word to proue his accusation out of any English Catholick, nor of any other countries, aliue: nor any of the dead, who speake home, let vs see your proofes.

E. C. pag. 4. Peruse the canon (c. Excommunicatorum 23. q. 5.) we do not account them Murtherers, who burning with the zeal of our Mother the Catholick Church, shall happen to kill any of them. And are not men of such wicked & bloudy de­signs, like the fatal Sirius, or Dogstar,

Answ. reade the Canon out, & you will find no subiect for this Tragical Exclamation: for that very Canon declares that action, killing an excommu­nicated Person, to be a sin, & commands the Bishop of Lucia, to impose vpon the homicide a seuere publick Pennance. Ne eiusdem Ecclesiae Matres disciplina deseratur, Poeni­tentiam eis indicito congruentem. Least the Disciplin of our Mother the Church be abandoned, oblige the sinners to a Pennance proportioned to their offence. And is this to approue of those attempts? I would willingly see your Bishops impose a Pennance on the Rebels, who killed seuerall of their fellow subjects, loyall to their King: & whi­ther they call it Murther, or no, I shall not trouble them about the word.

E. C. pag. 5. Bellarmin l. 3. de Laicis c. 22. says: If it were possible, to root out the Hereticks (not any in the world excepted, whether KINGS, or EMPEROURS, &c.) without doubt they are to be cut off euery mothers child of them. Is not here enough, (surely too much) to eui­dence [Page 24]how lawfull they hold MVRTHER to be? But if it cannot be done because they are too hard, they must lye still.

Answer. It is hard to heape together more malicious falsications in so few words. Bellarmin in that place enquires whither those words of our Sa­uiour Mat. 13.30. Let the good seed & the tares grow vntill the Haruest, do not forbid the Execution of malefactors in general: for he says, that by the good seede are vnderstood all good men, & by tares all wicked men: according to those words: the good seede are the children of the Kingdome: tares are the children of the wicked one. versu 38. And he says that malefactors of what kind soeuer, are to be punisht, when it may be done without danger to the publick: but when they are so numerous, as to cope with the bulke of loyal subjects, they ought to be spared, to auoyde greater euil. Which is so conformable to common sence, that none, but such a momus, as E. C. could reprehend it: & it is practised in all sta­tes. 1. If they can all crush a Rebellion in the egge, by the Death of one, or a few Traitors. 2. Is it spread ouer a greate part of the Nation, some few heads are punisht, the rest are pardoned: & 3. some times propter bonum pacts, the heads themselues are pardonned too. Charles 1. designed the first, when he sought the fiue members: & offred the third, when he was a Prisoner. And Charles 11. at his happy Restauration practised the second: for he punisht his Father's judges, & pardonned the rest.

Now I come to score vp some of your Falsifications.

1. That Bellarmin speakes only of Hereticks. He speakes of all kinds of Male­facters. Quaestio est vel de Haereticis, vel de furibus, vel de alijs malis, an extirpandi sint The doubt is ether of Hereticks, or Thieues, or other Malefactors: whither they be to be cut off.

2. That he doth not except Kings, or Emperours & to make your Impertinence more obseruable, you put these names in Capital letters. Sir, I neuer thought it necessary to except Kings, when we speake of punishing Rogues, & theiues: because no man in his wits will think them meant by those words. I beleiue on the same score all our English laws may be arraigned for I do not think, when they order a theif to be hanged, a Knyght of the Post to loos his eares: &c. that they adde except he be a King or Emperour.

3 That Bellarmin teaches by those words MURTHER to be lawfull. Is the Execution of Felons, by due course of law, Murther? of that Bellarmin speakes.

Gentle Reader: I earnestly desire thee, to haue some Christian compassion of the condition of Catholicks, thy country-men, & neyghbours who vpon such malicious mis-representations of most innocent sayings, are ex­posed to publick Hatred, & cruel Persecutions, by a senselesse, vnchristian, [Page 25]disingenious sort of men, whose minds are blacker, then their coates: & who make as little bones of a lye, & swearing to it, as drinking a glasse of smal bee when they are thirsty.

E. C. pag. 5. Their Religion tempts them to all Actions that are horrible against Protestants, by giuing them their Lands, & Estates, which assoone as they haue exterminated Hereticks, they shall possesse without controul. Concil, Later. sub Innoc. III. c. 3. Now Council's decrees are by Papists honoured as Oracles of the Holy Ghost. Says Stapleton.

Answer. No body is ignorant how variously that Canon is spoken of. Platina says that Council made no decrees. Others say Absolute Princes are not comprehended, because not named as they ought to be by reason of their parti­cular dignity, in odiosis, C. sedes Apostolica, de Rescriptis: jndeed the words seruato iure Domini principalis, preseruing entire the right of the supreame Lord, shews that the Canon speakes only of Vassals, or subordinate Princes; not of the Absolute, as Kings. Jt is also, sayd that the Kings consented to the Law, by their Ambassa­dors, & they may enact what pleased. Lastly it is only a positiue law: which may be repealed, & doth not oblige vntill it be receiued in the seuerall Catholick states. As appeares by those of the Council of Trent: which are vniuersally re­ceiued no where.

As to Stapleton his words are nothing to the purpose, seing he speakes only of conciliar Definitions in matter of Faith.

E. C. pag. 6. Whatsoeuer the Holy Father the Pope doth, if it be Theft, or any other thing, which of it self is euil (as for example MUR­THER, &c.) we must like wise impute that to the jnspiration of GODS spirit. And you cite C. non nos D. 40. in Glossa.

Answer: no greate wonder you Protestant Ministers, should falsify glosses of Canons, who build your Faith on falsifications of the scriptures. Nei­ther canon, nor Glosse say, what you produce them for, both lay the quite contrary. The title of the Canon is: The Papal office doth not giue; but takes a way the liberty to sin. In the canon: we do not think, that God hath giuen vs any leaue to sin. In the Glosse: when the Action is dubious whether it be good, or bad, w [...] must judge fa­uourably of the Pope If it be of its own nature bad▪ as Adultery, or MVRTHER: we must own that he sins in it: althô there be no man to whom he ought to be accused, by reason of the dignity of the first Chair.

You see, sir, that the glosse says iust the contrary to what you cite out of it: for it says the Pope sins by murther; & you make it say, murther is no sin in a Pope.

E. C. pag. 6. As yet we haue not proued vpon them [Page 26]their KING KILLING doctrine pray let one quotation supply for all, & I think it is such an one, as is sull home to the Point. Suarez l. 6. ad M. B. Regem 1.24 says. A King if he be once excommunicated, may be depo­sed, or slain by any person whomsoeuer: & that with impunity. Therefor it is past all manner of doubt, but that they h [...]ld it exreamely Lawfull.

Answer: It is past all manner of doubt, that you hold it extreamely Lawfull to tell any kind of lyes, & falsify any Authours you please, prouided it may con­contribute to charge some odious opinion on Papists, how contrary soeuer it be to the Authours you cite. Suarez hauing written that Proposition immediatly addes: Haec Propositio simpliciter sumpta est falsissima. This Proposition absolutely taken, is most false. What say you, Christian Reader, is this fair play? what cannot these men proue at this rate out of any Authour; by making him say what he condemnes, & condemn what he says? What credit do they deserue, who discouer so little sense of Truth, honesty, shame of men, or feare of God?

These are his proofes of our holding Murther to be Lawfull, which he doth not 1. because there is not one word cited out of any English Catholick.

2. Nor out of any other aliue.

3. He falsitys impudently all he cites.

CHAPTER 6. Catholicks practice no Treason.

E. C. pag. 7. What was the offence of the Cittizens of Toulouse & Auignon, when P. Gregory IX. Set Lewis the French King to war against them, & their Earl Raymundus, without cause, but only that of their Religion, & where the sayd King dyed at the siege?

Answ. Here are two greate vntruths.

The first, that there was no cause of that war, besides Religion. There were two wars made vpon the Albigenses The first by Simon Monfort, with the forces of the King of France, Lewis VIII. Soveraign Lord of the Earle of Toulouse, for hauing killed an Embassador, or Legat, against the law of nations. The se­cond by Lewis himselfe for their Herely, & Rebellion. So neither war was on the score of Religion purely.

The second vntruth is, that the King of France dyed at the siege. He finisht the war, vnited those Countryes to the crowne, & on his way home he dyed at Monpensier in Auvergn. See De Serres a Huguenot.

E. C. p. 7. You giue many instances of crueltys shewed towards Hereticks in Cabrieras Merindol, Prouenc, Vassy, Germany, the Lowcountryes, &c.

To all I answer they were rebels, stood in open defiance of the Ancient Laws establisht, & of their Princes commands.

E. C. p. 7. Pray for the fuller satisfaction in this thing, be­side D. Fowlis his History of their Rebellions & Treasons, read the vngratefull be hauiour of the Papists & Priests, towards the Imperial Indulgent crown of England.

Answ: I will not vndertake to vindicate the actions of all Papists, that haue been; I speake for those aliue. If any here to fore were really guilty of Treason, I excuse them not yet the late proceedings against Catholicks, althô certainly In­nocent, yet charged with the most heauy Accusations imaginable, ground a sus­pition that their Ancestors may haue had hard measure in that kind. Howeuer if our fore fathers left any blot on their Religion by some illegall attempts, Ca­tholicks since haue washt it out with their Bloud. And I pray God with all my hart, that all Protestants were as faith full to the Royal interest, as Papists are.

In your pages 8. & 9. I find nothing worth mentioning, but a saying of Aeneas Syluius, that nothing is giuen at Rome but for mony, not euen jmposi­tion of hands, & what you cite out of Caramuel: that a Priest may kill a Detractor.

As to Aeneas Syluius he recalled all those writings being made Pope Pius II. This is so fals that Absolution, which is one imposition of hands, was neuer refused any man vpon score of Pouerty. And as for Caramuel, that proposition is condemned by Alexander VIII. Caramuel hath no credit euen in his own order (he is a Bernardin) his writings being forbidden amongst them vnder great Penaltys.

E. C. p. 10. The Pope is called by Papists: our Lord God the Pope.

Answer: those words are found but once, & that in a Glossa: which sort of writings are little regarded by our Divines. Howeuer you haue no reason to reproach vs with that expression, who say the same of all Kings pag. 16. & of all men, pag. 21.

E. C. p. 11. Bellarmin says, God hath giuen to the Pope the Power to make sin to be no sin; & no sin to be sin.

Answer, this imports no more, then that God gaue the Pope to oblige by his laws the conscience of the Faithfull in things indifferent: viz, eating flesh on a wednesday which of it self is no sin, but is a sin when forbidden. But Bellarmin expressely says, that the Pope cannot make Lawfull a thing of it self cuil, as [Page 28] Theft, or Murther: nor vnlawfull a thing of it self good, as the loue of God.

E. C. p. 11. What could stirr the Roman Catholicks vp to that dreadfull Rebellion & massacre in Ireland, where in cold Blood were murdered aboue 100000. Protestants, without the least prouocation, but only the Indispensable ne­cessity to kill Hereticks.

Answer. The late King knew other reasons: These are his words: The pre­posterous vigour, & vnreasonable seuerity, which some men carryed before them in England was not the least incenture that kinaled, & blew vp into those horrid flames the despair of discontent which wanted not predisposed fewel for Rebellion in Ireland: where Dispayre being added to their former discontens, & the Feares of vtter extirpation to their wonted oppressions, it was easy to prouoke to an open Rebellion, a People prone enough to breake out to all exorbitant violence, both by some Principles of their Religion, & the natural desire of Liberty: both to exempt themselues from their present restraints, & to preuent those after rigours where with they saw themselues apparently threatned by the Couetous zeale, & vn [...]haritable fury of some men, who think it a greate argument of the Truth of their Religion, to endure no other, but their own.

The Rebells were exasperated to the most desperate Resolutions, & Actions, by being threatned with all extremitys, not only, to the knowne heads, & cheise Incen­diarys; but euen to the whole community of the Nation; resoluing to destroy Root & Branch, men, women, & children: without any regard to those vsual pleas for mercy, which Conquerors not wholy barbarous, are wont to hear from their own breasts, in behalfe of those, whose opprestiue faces, rather then their malice engaged them, or whose imbecillity for sex, or age was such, as they could neither lift vp a band against them. Thus his late Majesty.

Here you see, Sir, not a little; but a great, & manifold cause & Prouocation to that Rebellion, (which I do not intend to justify) viz.

• 1. Desire of Liberty in a nation subject to a foreigner.
• 2. Wonted oppressions,
• 3. Discontents grounded on them.
• 4. Despayre being threatned with vtter extirpation, Roote & Branch, man, wo­man, & Child.

When you haue considered this you will conclude that very little of that Rebellion can be charged on Religion. So your saying it was without the least cause, or Pronocation, is Rash, false, & vn charitable.

Moreouer the readiness with which the Irish accepted a Cessation of Armes, when offred by his Majesty, (as you may see in that place) althô without that cessation the Protestant Party had perisht, shews the Irish sought self Preservation, as the King says; not destruction of Hereticks, as you fasly surmise.

All which I say, not to excuse al the Irish Actions; but to discouer your want of truth and charity in charging all on Religion, which is Innocent, euen when those, who professe it, offend, because shee teaches not, nor ap­proues those offences.

Pag. 11. & 12. You relate some words & actions of some Popes; which I think Religion not concerned in, seing it doth not oblige vs to think them impeccable in words, or Actions. What if a testy Pope sayd either he would haue Philip's Crowne, or Philip should haue his Miter: it was a Passionate expression. And if S. Gregory congratulated Phocas his being Emperour, & commended his Mercifull Acts, it may as well betaken for an exhortation to mercy; as relation of what he was.

Pag. 13. You charge Religion with the massacre of Paris; althô done without the Pope's knowledge, & resolued on by the King, to rid his kindome of those who had lately endangered his Crowne. It was a pain of Rebellion, not of Heresy.

Pag. 14. You cite strange things out of Frasuis du veron. Bonar­cius, white & Mariana. Who hauing all been condemned by Catholicks none aliue reading them, as far as I know, Catholicks cannot with any colour of Iustice be charged with their writings. If you please to look backe to 42. you will heare all Pulpits ringing with, and Prints speaking of as desperate things, as in any of of those writers, as far as I know of them.

Pag. 15. You serue vp againe your cold cabbadge the Council of Lateran, & the war on the Albigenses. To which I haue already answerd.

E. C. p. 15. With what pompous ceremonys do they hallow those Instruments, which are to do the blessed worke? By what charming names do they call that Bloudy wretch, who is to be employed in the Horrible Business? No lesse then Elected son of God, Blessed vessel, the Arme of the Almyghty to execute his Iustice. How they blasphemously come before their Altars, & with a seeming feruent zeale, pray to the God of Heauen, That all the Saints may arise, & giue place vnto him: & that the Lod may appeare to be his strength, & to in fuse, into him the Beames of his Consolation! How do they Diuilishly whe edle him into a beleife, that there is a celestial splendour shining round his head, & like the skin of Moses his face, appearing with so greate abryghtness, that they are not capable of looking on him without Trembling, & Confu [...]i­on. How do they throw themselues prostrate at his Feete, & pretend that he is no more a mortal; but changed into a Deity? And how they tell the cre­dulous Cully, that he will by so glorious an Action be certainly freed from the paines of Purgatory, & immediatly translated into Paradise, & there be swallowed vp of Eternall Delights, & satisfactions?

I haue giuen this place at large, that you may see the Malice, & Imperti­nency of it. In what place did this happen? what man euersaw it? what Au­thour euer mentioned it? The Bishop of Lincolne, in his Annotations on the speechs of the fiue Iesuites was the first, that euer mentioned it, as far I could euer discouer: till he name another, I shall take him to be the Authour of this Fable. Yet it hath lost nothing in your hands. The splendour of his face like that of Moses, & Papists falling at his Feet, are of your inuention. And who can tell what further Additions may be made by others: For in these jmaginary spaces of Fictions, who can six any bounds to Ministers, who without scruple tell any lye, as a Truth? But the successe is quite other then you pretend: for thus la­bouring in vaine to proue vs guilty; you effectually proue vs Innocent. I assure you, that when any of our Church shall write against you, he will find Truth enough to say, without hauing recourse to such lyes.

E. C. p 17. They hold it to be no sin Not to keepe Faith, nor Peace, not to obserne either Truth or Honesty towards Hereticks: it is no deceite to Equiuocate with them in priuate Dealings, or Publick Transactions; 'tis no Dishonesty to cheate them of what they haue, no Periury to breake Oaths with them, no Toes to rob or spoile them, 'tis no inhumanity to burn their Houses ouer their heads, no Murther to kill them, altho KINGS, and PRINCES: in a word, tis no sin for all Relations, to deny them what God hath made their Respectiue Dutys.

Answ. We disown this Doctrine in all its parts: & our liues confute it sufficiently, but yours is so conformable to it, that we may think it a descrip­tion of your owne practice. Adde only th [...] hiring men of desperate fortunes & flagitious liues, to beare fals [...] witnesse against Innocent Papists, with vast re­wards, applauding their Depo [...]tions, [...]ho [...]gh euidently false, & accompanyed with that infallible signe of a lye, contradictions, condemning honest & loyal subjects vpon such mocke euidence to the greatest Penaltys which the law ap­points for real Traitors &c. and we haue a perfect picture of your proceedings with Papists. Stupor & mirabilia facta sunt in terrà, Prophetae prophetabant mendacium: & Sacerdotes applaudebant manibus suis: & populus meus dilexit talia: quid ergo fiet in nouissimis eius? Hierem 5.30.31. A wonderfull & horrible thing is committed in the Land, England: the Prophetes (Oates & Dugdale) Prophecy falsly, & the Preists (Ministers) applaude this with their hands, & my People, vpon whom I haue show­red so many Blessings, Loue all this: what will become of them in the end?

E. C. pag. Jf Murthering of Hereticks should really be a sin (as none of them will acknowledge) yet so long as the Preists & Iesuites shall tell them to the contrary, nay shall cry it vp for a signal Act of Piety, they are bound to beleiue them, & so many MURTHERS as People shall com­mit [Page 31]on such a beleif, & from the pure Principle of blind obedience, so many worthy, & Holy Actions do they perform, & by a necessity of consequence do merit accordingly. Therefore how greate must needs be their Reward in Heauen, who shall not only haue their hands imbrued in a few trifling, petty Murthers, but shall make whole nations swim in Blood, & shall not spare their Magistrates Princes, or Kings.

Answ. Here is not one true word: & the whole discourse relyes on two abominable lyes, equall to those of Oates, your Brother Minister. The first that none of us will acknowledge MVRTHER of Hereticks to be a sin. We vnanimously professe it is a sin: we are ready to signe it with our Blood, if need be. We declare, we beleiue that it is a mortal sin for any priuate man to kill another, vnlesse it be for his owne necessary defence. This we say, & are ready to con­firme with Oath.

The second Lye, is, that Papists are bound to beleiue what their Preists teach, con­trary to the law of God, & that MVRTHER committed in consequence of that be­leefe becomes meritorious. This is most false, all Papists know they must obey God rather then men & the credit they giue to their Priests, is meerly because they teach what God commands. And did they find their Preists guilty of such lyes, as you of the Ministry fill your Sermons, & Libellous writing with, (contrary to the law of God: thou shalt not beare false witnesse) they would neuer vouch­safe to heare them, but cast them off, as a pack of knaues.

E. C. pag. 21. I think this will suffice, to make clear the Truth of my whole Assertion, how the Iesuites account MURTHER & TREASONS to be Lawfull, necessary, commendable, & meritorious.

Answer. You haue proued no one of all those points: we de­clare against them all: we protest, we hold MURTHER & TREASON vnlawfull on all occasions: & that neither the one nor the other can be m [...]rito­rious. When soeuer his sacred Majesty shall be pleased to order it, all the Iesuites, & other Preists in his Dominions are ready to declare in such forme as he shall prescribe them, that they detest MURTHER & TREASON, & all Doctrine teaching either of them: & all this in the obuious plaine sense of the words, without AEquiuocation, or mental Reseruation, which two ways of c [...]aking a man's mind they renounce, & acknowledge to haue been deseruedly con­demned by Innocent XI. 2. Mar. 1679.

And they do further declare, that they shall think themselues sensibly obliged to any Person, who shall procure his Majesties consent to the making of such a publick Declaration.

E. C. p. 21. I shall now come to giue the Papists some se­rious [Page 32]CONSIDERATIONS vpon what I haue sayd, & so con­clude.

Answ. Those who design mischiefe to a town giue fals allar­mes, that defendants being drawn to a place where there is no danger, may neglect those where there is some. Whether you intend such a stratagem, I cannot tell; but I am sure your considerations are needlesse to Peaceable Catho­licks, and necessary to your seditious Brethren. So you mis apply your Plaster, where there is no sore.

I will not gratify so much the Factious party, as to examin your Considerations.: & shew their defects. Whereof some are childish: some others substantiall in themselues, & taken out of Popish Authours, yet handled so awk­wardly, that I once thought you Preuaricated & would diuert your Readers from their Duty to their Prince, by commending it weakly. Yet I hope this proceedes from an inability to compose stronger discourse. Indeed those strong Reasons taken out of Papists in your vnderstanding, are not vnlike to Hercules's club in the hand of a Pigmey.

E. C. p. 30. For our King, let all true loyall harts pray with me.

Answer. J I pray God, that both you, & all the Ministry did hartily pray for his Majesty. I do assure you, that Papists, & particularly Iesuites doe pray hartily for him: & I will confirme it out of a Pamplet printed in french by a Iesuit, in which speaking to the fiue executed, he says: Pray also for his Majesty: that God be pleased to giue him a wise Council, faithfull officers, couragious armys, a Pea­ceable People, a happy raigne, a long life, & an eternal Glory. This I assure you that Iesuit sayd from his hart: & is ready to seale it with his blood.