Dioclesian though he set up Inscriptions ob deletum nomen Christianum Constantius or Valens but only for a Julian whose Apostasie and Wickedness is fingular in Ecclesiastical History and the like of whom in all probability can never be expected again Nay Sir this disloyal principle will not let Christian snbjects pray for the death of a Julian though he tyranizes never so much over their bodies goods and liberties if he do not blaspheme Christ and persecute the Church of God with a diabolical spite against the evidence of Divine Miracles It leaves the Christian subjects of all Tyrants but such as are Julians indeed under the obligation of praying for them according to the Apostle's direction and the practice of the Primitive Christians which the Author of Jovian hath so much insisted upon and commended and his Prince must be a Julian indeed a Julian in all circumstances before he can be so much as tempted to pray against him for he doth not say that he would pray but that he should be tempted to pray for the destruction of a Julian indeed And it had been happy for the Christian world if the chief Pastors and Bishops and Councils and Doctors and Casuists of that which you call the Catholick Church had never taught any principle more disloyal than this Now Sir I beseech you to tell me how much disloyalty there is in this principle which secures all Infidel Heretical and Apostate Princes against the Prayers of their Christian subjects unless they be in all degrees as bad as Julian and secures even Julians themselves against all resistance and how much disloyalty there is in a man who by his principles will pray for all Tyrants but such an one as Julian was according to the Author of Jovian Sir I would to God you and your Doctors would declare as much Loyalty as this and I desire you to tell me that suppose a Roman Catholick Prince should become a Julian indeed and take up the methods of that Apostate whether you think his Roman Catholick Subjects would be tempted to pray for his destruction and if they should do so and no more do you think they would transgress any rule of Christian Loyalty Answer me these two questions sincerely and possitively and if your answer to the last be affirmative give your arguments for your Opinion and I dare engage the Author of Jovian shall submit to your reasons or answer them For I am confident he hath no fondness for his Opinion to which it is evident he was led by his great Charity for the Bishop and Church of Nazianzum And though in apologizing for them he hath asserted that he should be tempted to pray for the destruction of a Julian indeed yet he is so Loyal a Person that I believe he would overcome the temptation and only forbear praying for him as having sinned the sin unto death After which Apology you will suffer me to tell you that your Reflections will hardly be called an answer to the Doctrines and Practices of the Church of Rome because in them you have not said a word to some material points of Controversy between you and us stated in that Book out of the Trent-Council and Catechism as if either the right were on your Adversaries side which I suppose you will be loath to acknowledge or his reasonings were unworthy your second thoughts which I suppose you will not own and if you do few wise men will acquiesce in your Sentiments for you wholly praetermit reflecting upon the Chapters of the Eucharist of Indulgences of satisfaction ex condigno of keeping the Scriptures and Prayers in an unknown Tongue of communion in one kind and of adding the Apocrypha and traditions to the holy writ with some others which being some of the most material points in difference between your Church and ours will either deserve some new thoughts or you will allow us to say that that book cannot be thought an answer which in silence passes by or leaps over so many weighty things that make up so much of the Controversy You assure us * Refl p. 5. that the Council of Trent is received here and all the Catholick World over as to its definitions of Faith though it be not wholly received in some places as to its other decrees which relate only to discipline Where I shall not ask what you mean by the Catholick World for I am well assured that you mean all Christians of the Roman persuasion which is a very narrow notion of the Catholick World excluding all other Christians from being Members of the Catholick Church but those of your own Opinion so that neither the Greek Church nor the rest of the Eastern Christians are in your sense any more Catholicks than the Church of England and the rest of the Protestants though antiently any man or Church of men were called Catholick because they agreed with the whole Catholick Church in Faith but now the holy Catholick Church of Christ must lose its name if it agree not with the particular Church of Rome but I would willingly know of you whence any particular Church hath that power that it may receive a general Council as you call that of Trent in some things and not in others I thought that the highest authority of the Church on Earth had been a general Council and if so why its definitions in matters of discipline should not be received and observed by all particular Churches is to me a great question for I cannot but see that one of these two things must follow from your Opinion either that Councils and Popes are fallible for if they are deceived in one Opinion such as that of the power of the Church to depose Princes why may they not be deceived in another such as Transubstantiation or Purgatory or else that they are infallible in greater matters only and then to me it is a great wonder that they should erre in things of less moment and I never yet understood but that if general Councils could decide matters of Doctrine but that they had also as great a power in matters of discipline for if it be a lawful preface to the decrees of all Councils as your men say Visum est spiritui sancto nobis then the holy spirit is doubtless their guide in matters of discipline as well as in matters of Doctrine I am sure that the Antient Councils took upon them to decide both by their authority and all Christians thought themselves oblig'd to follow their dictates so the first general Council of the Apostles bound up all Christians from eating things strangled and Blood so the Council of Nice determin'd the precise day when Easter should be celebrated as well as the Consubstantiality of the Son with the Father and so also the second general Council made Constantinople a Patriarchate as well as Rome to go no further And I find no persons disputed those constitutions though only in matters of Discipline and
Christendom did allow of Henry the Eighth's Divorce from his first Wife which the Pope and perhaps you would not allow to be lawful but withal the two most famous Vniversities of England which to us are equivalent to all those in France and the most famous Monasteries of the Kingdom when this Question was propos'd to them An aliquid Autoritatis in hoc regno Angliae Pont. Romano de jure competat plusquam alii cuicunque Episcopo extero Whether the Pope had any lawful power in this Kingdom more than any other forreign Prelate The Answer was generally return'd in the Negative Besides who knows not that the generality of men speak as their hopes of Preferment lead them and that there was a great truth in that Observation of Aeneas Sylvius That many men wrote in vindication of the Pope's Authority and few for the Authority of a Council because a Council gave no Dignities nor Benefices but the Pope did And I should be glad to see the present French Clergy deal with the present Pope when he meddles out of his Sphere with the Crowns of Princes as their Predecessors did with Gregory the Fourth who under the pretext of being a Mediator between the Emperour Lewis the Debonaire and his Sons promoted the Rebellion and was suspected to come with a designe to excommunicate the Emperour and his Bishops for they protested †Ant. Anon vit Ludovici Pii Si excommunicaturus ad veniret excommunicatus abiret i. e. That if the Pope came to excommunicate them they would excommunicate him for acting contrary to the Authority of the ancient Canons And at last we have Advice given us * Nouvel de la rep de Lettres An. 1685. p. 716 c. That June 26. An. 1683. at Clermont in Auvergne the Jesuits publickly maintain'd four Theses in opposition to the decision of the French Clergy An. 1682. 1. That although they call their Theses Explanations of the Doctrine of the Gallican Church the first Article of the Decree did not diminish the special Authority of the Church over Kings and Princes Christian 2. That the second Article was not intended to weaken the Monarchick Primacy of the Pope over the Church 3. That by the third Article they intended not to take from the Pope the Soveraign Power of dispensing with Canons c. 4. That by the fourth Article they intended not to deprive the Pope of all Infallibility in matters of Faith Which Theses as far as I know yet pass uncensured And the Jansenist who goes under the name of René Clerc Tonsuré à l'Archevesque de Paris in his System of the Theology of the Gallican Church extracted from their Memoires proves that the French Bishops are not such Friends to Crowned heads as they would appear to be and that they take the Power from the Pope onely to place it in themselves affirming That the French King cannot be judged by a Council except the French Bishops be there implying that then he may be judged as if the last resort were to them and that the Declarations of the Pope against their King ought not to be obeyed till the Kingdom consent thereunto so that if the Kingdom consent the Deposition is lawful with other such Positions And the same Author affirms That whereas some English Gentlemen Decemb. 1. An. 1679. addressing themselves to some Doctors of the Sorbon had inclined them to decide for the lawfulness of our Oath of Allegiance the Archbishop of Paris sent to them that it was the King's pleasure they should not decide it which makes it plain that the Allegiance of the French Church is founded on the Catholick Religion and that an Heretical Prince hath not the same Right with the most Christian And though since that time †V. Caus Valesian append 6. the Sorbon An. 1686. hath given its approbation of the Oath of Allegiance with the word Heretical in it yet this is onely an honest acknowledgement of the Rights of Princes by one Colledge of learned men while in the same year the Jesuits at Gaunt in their Provincial Congregation expresly condemn'd the taking of the said Oath And who knows but the Sorbonists of the next Age may do as their Predecessors of the last did in the time of the League contradict all that hath lately been asserted Nor does the Condemnation signifie any thing in your sence since even a General Council cannot define any thing to be heretical unless it be de fide and the belief required under the penalty of an Anathema and when all this is done if the matter be of Discipline or Government you profess you may safely refuse to obey the Council To which Observation I will adde one Remark more That though Monsieur * Apologie pour là Clergie Arnald hath written in vindication of the French Church that they never owned the Deposing Doctrine yet if he be the Author of the Jesuits Morals for though Monsieur Paschal his Nephew have the honour of the Book yet all men be lieve that Arnald had a great hand in the contriving it he hath not dealt so ingenuously in this case as he might for when he quotes so many Passages out of the Moralists of the Society what liberty they give to violate Sacraments or Oaths to Lye and Equivocate and to break all Trusts Vows and Promises he never so much as touches on the many palpable Propositions in their Books which encourage and allow of the breach of Allegiance to Princes I have little more to subjoyn but this That whereas you appeal to the Council of Trent for the Faith of your Church I have observed in that Council some things how cunningly soever the Decrees were contrived and how warily soever they were penn'd which seem not to accord so well with your Catholick Principles For instance 1. †Sess 22. de Sacrif miss can 6. The Council says Si quis dixerit c. If any man shall say that the Canon of the Mass contains any Errours in it let him be Anathema And in another place * cap. 4. the Mass is said to be free from all Errour Now if it be so I suppose some of your Doctrines must fall to the ground being confuted by your Mass As 1. The Doctrine of Transubstantiation for after the Consecration the Priest calls the Sacrament Bread and Wine Offerimus panem sanctem vitae aeternae calicem salutis perpetuae And afterward desires God to look down upon it as he did on the Sacrifices of Abel Abraham and Melchizedeck And prays That those things might be carried by the hands of the holy Angels of God into Heaven For how are these Expressions suited to Christ's Corporeal Presence 2. All the Prayers of the Mass relate to a Communion and so are a consutation of private Mass and yet the Priest in a private Mass when no one but himself receives says Vt quotquot ex hâc altaris c. That as many of us
But notwithstanding that Censure if your way of arguing be good the Practice is still lawful Now to evade your Adversaries Argument That intention cannot alter the nature of actions which are determin'd by either Divine or Humane Law you shift the force of the reasoning by making a Plea from the same Principle for the Quakers and probably it is well done of you to turn Advocate for a Sect which owes its Original to the Jesuits and other Emissaries of your own Church because if intention cannot alter the nature of actions determined by Law no Oaths can be lawful nor the payment of civil Honour allowed of because the Scripture says Swear not at all and let your communication be yea yea nay nay and you shall not be called Master c. And the Answer would signifie something if you could shew us any place of Scripture where such Worship hath been paid to Images notwithstanding the divine determination to the contrary as we can shew you for the allowance of those things which you object for we there read that notwithstanding the prohibition the Apostles did allow of the Title Lord or Sir or Master for St. Philip exprest no dislike when †Johan 12.21 the Greeks gave him that appellation nor St. Paul and Silas * Acts 16.30 when the Jaylor at Philippi treated them with the same Language And by Swear not at all c. the Holy Writ onely forbids vain and rash Swearing and Perjury and double Dealing c. for it in other places tolerates and requires Oaths which says the Apostle are the end of all strife After which you will do well to shew any place of Holy Scripture that countenances the Worship of Images and we shall willingly acknowledge the parity of Reason for it is not the intention of the Person commanded but of the Lawgiver that makes an action lawful for did a mans own intention legitimate his actions that are otherwise forbidden by any Law divine or humane then a man may do evil that good may come there of expresly against St. Paul a man may commit Murther Sacriledge and every other gross sin as some men have done and plead for himself that he intended nothing but Reformation and the advancement of Religion as the men in our Saviour's time persecuted the Apostles to death with an intention to do God service but the intention of the Lawgiver when made known is that which legitimates the actions of the subject either in matters purely civil or in matters of Religion of which latter sort is the Worship of Images which I shall acknowledge to be lawful when you shall have shewn that it is agreeable to the intention of our supreme Law-giver But the further management of this Argument I leave to your other Antagonist while I observe that †Protest Pop. p. 25. you shift him off with no other Answer but this That a Question or two is in his opinion a confutaof the Reflecter because you are ask'd Whether all your Representations are conformable to the sense of the Trent Council and Catechism which I have already proved they are not particularly in the Doctrine of the assistance of Angels and Saints which you say consists onely in their Prayers while the Council and Catechism besides their Intercession mention their Merits and Aid And whereas when he objects against the Pope's licensing the Bishop of Condom 's Book that Canus with judgment avers That whatever the Pope determines privately maliciously and inconsiderately is not to be accounted the judgment of the Apostolick See you rejoyn that the Pope's private determination of any Opinion doth not hinder it from being the judgment of the Apostolick See unless it be also determined maliciously and inconsiderately I cannot understand Canus in that sence but that whatever is determined either privately or maliciously or inconsiderately is not the judgment of the Apostolick See for if this be not so then a private determination how malicious soever it can be so it be upon due consideration may be the judgment of the Apostolick See And who knows but the present Pope's allowance of the Bishop of Condom's Book may be the product of malice of his spleen against the French Hereticks as he calls them for whose Extirpation he hath so solemnly by his Letters thanked the French King And if Malice may invalidate the Papal Judgment why may not Favour Affection or Fear when they interpose in such Determinations render them equally invalid And if so why may not the reason of the present Pope's not censuring the French Clergie in the matters relating to the Papal Power over Princes be his fear lest that Victorious Prince should either set up a Patriarch of his own in France or by an Army establish his Right in Italy and make the Pope depend on him for his Election But to confirm the Authority of the Bishop of Condom's Book you say That it was printed at Rome translated into divers Languages and attested by the Pope and divers Cardinals c. Will you allow of all that hath been publish'd for Catholick Doctrine at Rome with the same or the like approbation Were not Cardinal Baronius's Annales to instance onely in one Book printed at Rome in the Press belonging to the Vatican-Palace Did not Pope Sixtus V. prefix a very large Epistle in commendation of the Author and the Work Was it not magnified by the Roman Cardinals Was it not translated into Italian German Polish and other Languages and the two first Tomes of it into Arabick Now if such a Recommendation be sufficient to make known the Sentiments of your Church then how comes it to pass that those Ecclesiastical Annals are not received in France in those things relating to Regal Power nor in Spain in what relates to the Right to the Kingdom of Sicily And if you do allow of the Annals you must not onely interfere with the fore-named Churches of your Communion but you must also acknowledge what you will be loath to own that the Pope hath a right to dispose of his Majesties Kingdoms as in truth that Cardinal hath intituled him to almost all the other Kingdoms of the World by name It is also observable that the Bishop of †P. 50. Edit Noviss Condom when he speaks of the Pope mentions the Primacy but for the Deposing Doctrine he says It is not necessary to speak of it adding in general That all Catholicks acknowledge a Head establish'd by God to conduct his whole Flock in his paths which those who love Concord among Brethren and Ecclesiastical Vnanimity will most willingly acknowledge By which expression every man is left to his own Sentiments in that point and it is no wonder that the Pope though he does believe his own Power of Deposing Princes doth approve of this Book for the Phrase of conducting the whole Flock of Christ is as easily to be construed as pasce oves meas to signifie the Deposing of Princes whenever the
IMPRIMATUR Z. Isham R. P. D. Henrico Episc Lond. a Sacris April 6. 1686. REMARKS UPON THE REFLECTIONS Of the Author of Popery Misrepresented c. ON HIS ANSWERER Particularly as to the Deposing Doctrine In a Letter to the AUTHOR of the Reflections Together with some few Animadversions on the same Author's Vindication of his Reflections LONDON Printed for Sam. Smith at the Prince's Arms in St. Paul's Church-Yard 1686. SIR IT is not any distrust of the Abilities of your former Adversary which have sufficiently made him known nor an overweening Opinion of my own undertaking that hath engaged me in this Controversie but a design to serve the Interests of Truth and to assure you that you have not yet convinc't the World that your Character of your Religion as you represent it is so just and exact or your Reasonings so cogent but there is something perhaps material and of weight to be objected to both and I shall follow the Method that * Refl p. 1. you profess to like to reason as closely as I can with all moderation and calmness without making any Reflections but such as cannot be avoided when I treat of some Subjects among which I dare undertake none shall personally concern you tho you will allow me to tell you you have not so carefully followed your own praescriptions when you impeach our †Refl p. 2. Church in general reckoning her Books of Homilies among those Books that have misrepresented Popery and in particular charge your learned and modest Adversary with the * P. 3 4 18. same crime and too liberally bestow your Characters on him charging him †Refl p. 6. with wronging you and imposing upon his Reader with * P. 16 17 18. Sophistry with understanding neither Law nor Logick and with being insincere and using tricks but probably the Answer hath made you angry and men in a passion cannot forbear hard Language I do acknowledge that it is severe dealing to pick up all the extravagant passages in private Authors and to father them on the whole Church no Church of whatever denomination being without both evil men as to their Morals and opinionative men as to their Tenets but withal I must say that it is one thing to cite Quotations from all sorts of Authors and another thing to cite Men of Eminence and Authority in your Church and such whose Station Learning and Repute were as great as ever the Bishop of Condom's or Monsieur Veron's whom yet you rely upon as you also sometimes quote other men of your Communion to confirm your Opinions whose Books also have come into the World with Licence and Priviledge and Commendations of the Authors and whose Assertions have never been condemned after they have been publisht and some of them probably Members of that very Trent-Councel which you stick to for the Articles of your Faith and in matters of fact which cannot be forreign to the Controversies between your Church and ours there is a necessity of having recourse to such Writers as I shall be often forc't to do in these Remarks And that I may consider every thing methodically that belongs to this Topick I cannot but observe your * Refl p. 13 14. Reflections on the Opinions of some Eminent men in our Communion which say you we are unwilling to have charg'd upon our Church For the first which you charge on your Antagonist That good works of justified persons are not free I must say that either I misunderstand your Adversary or you do misrepresent him for when †Ch. 6. p. 43. Ed. 3. he says That what we pretend to merit by must be our own free act for these are his words and not as you quote them citing for it the Authority of the Jesuit Coster's Enchiridion and adds That therefore the works of justified persons cannot be said to be their own free acts because the power of doing them depends upon Divine assistance and being done by the power of God's grace which could never have been done without it cannot be for that reason truly meritorious he is so far from giving an account of the Doctrine of our Church that he proves from the principles of your own that if good works be done only by the Grace of God and made acceptable only through the merits of Christ they cannot be truly said to be meritorious because not the free acts of them that do them When Mr. Thorndyke allows of prayers for the Dead though you quote no Book of his for that Assertion he does no more than in some sense our Church allows when it prays for a joyful Resurrection in her Office at Funerals and whatever the good man might add else of his own was but his private Opinion as is also his notion that the Eucharistical Sacrifice is truly the Sacrifice of Christ upon the Cross propitiatory and impetratory as well as the other which I take upon your credit not having the Book by me out of which you cite the Opinion however we assert that Mr. Thornayke never owned Prayers for the Dead as you do but in the sense of some of the Antients for he denied Purgatory upon which you ground your Prayers for the Dead and that our Blessed Saviour is really present in the Sacrament is the Doctrine and Belief of the Church of England and did not you limit that Real Presence to Transubstantiation there would be no difference between you and us in that point I cannot but observe your disingenuous manner of treating the Author of Jovian in charging him with a disloyal principle who hath given as many Instances of his Loyalty in the most difficult times as any man of his station and were there no other the writing of that excellent Treatise in that critical juncture is an undeniable evidence of it when by defending the Succession and the Doctrine of Non-resistance he acquired the ill will and displeasure of all the disloyal Party Why did not you nor any other of the English Roman Catholicks write then in the defence of those Doctrines against the disloyal and rebellious Doctrines of Julian The Press was open for you and perhaps there was reason for your not answering of them * Praefat. Billarm ante tractat de potestate summi Pont. adversus G. Barclay because the generality of the Writers of your Church agree with that Author in his principles of disloyalty Well but you have found out one disloyal principle in Jovian but are you sure of it It is not your saying It is a disloyal principle that makes it to be so and therefore I must desire you and those that perhaps are misled by you to read the Book from p. 139. to p. 152. out of which you have cited the passage and then you will find it to be such a disloyal principle Theod. on Rom. 13.1 as will not allow any Christian subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pray for the death of a Nero
as the Maxim faith Lex currit cum praxi this is very plain from the usages of the generality of people in your Church And I am sure to confirm this your way of arguing that I have somewhere read though I cannot now readily light on the place that Scribanius affirms that Adoration of Saints and Images is very lawful because Abraham bowed down to the Children of Heth Gen. 23.7 Surrexit Abraham adoravit populum terrae filios viz. Heth. As it is in the Vulgar Latine And if I must not judge of any man's Idolatry by his outward actions which is your exception then I can never know any man to be an Idolater for a Heathen may fall down before one of his Idols and call upon it for help and yet say that his intention is just and that he only meant thereby to worship the True God which is the excuse made by the men of your Church After this * Refl p. 16. you compare the Power of the Pope to that of Civil Powers as to the Obedience due to them from their Subjects but pray deal candidly Do you believe the Pope to have no more Authority in commanding Obedience than Civil Powers have Doubtless you do believe him to have more Authority or else why do so many of your Church refuse to take the Oath of Allegiance which yet you †Cath. princ sect 2. § 4. p. 3. allow to be a lawful Oath for you say they refuse it not for any unlawfulness in the Oath but because the Doctrine of Deposing Princes is therein called Heretical which they cannot allow of as the word is understood in a Catholick sense where you will allow me to observe that for the true notion of Heresie you depend on the Pope's Breve and so allow the Pope to be a Judge in matters of Faith for Heresie is contrary to the Faith and consequently the Deposing Power which the Pope hath determin'd is a matter of Faith and why do they follow the Papal Dictates in those things wherein by the Laws of God and Nations they are bound to submit to their Superiours Here also I observe that when * Popery misrepresented p. 46. you Treat of the Pope's Power you give your self a great latitude when you say That you never scruple to receive his Decrees and Definitions such as are issued forth by his Authority with all their due Circumstances and according to Law but never tell us what those Circumstances are as your Adversary well remarks which puts me in mind of somewhat which your * Tanner disp 1. de fid q. 4. dub 6. n. 263. Compton in 22. dis 22. § 5. Authors say concerning the Bull of Sixtus 5. prefixt to his Edition of the Vulgar Translation which was afterward recalled by Clement 8. That it was true the Bull was printed with the Bible but that it was not affixt to the Gates of St. Peter 's Church and in the Campo fiore so long as it ought to have been according to the Laws of the Romish Chancery as if such little things as those made Ecclesiastical Decrees more or less valid And now to shew you that your Answerer did not show his Learnlng in discovering that the Popes have dispenc't only with positive Institutions but not with the Moral Law with Lying and Forswearing as if he sought a knot in a Bull-rush and took Sanctuary in a Mystery as you term it by talking only in general terms what think you of the many Dispensations that have been given by former Popes to the Subjects of this and other Kingdoms to break their Oaths of Allegiance and Duty to their Soveraigns the relation between Princes and their Subjects being not grounded on their being Christians but on the Obligation of Civil Society so that a dispensing with the Oath of Allegiance is a dispensing with a Duty of Natural Religion which binds Subjects to obey their Superiours For either Subjection to Princes is a Duty of the Fifth Commandment as we reckon them Honour thy Father and Mother c. or it is not if it be not you will do well to assert it and we shall take care to prove it to be a Duty of that Commandment not only from the Authority of the Antients and from Reason but from the Authority of your own Catechism which †Part. 3. praec 4. § 3. 11.2 § 17 18. says That all persons who are possessors of power or dignity are included under the term Parents which is afterward explain'd by those who have Empire Magistracy or power committed to them who govern the Commonwealth But if to obey Princes be a duty of that Commandment then to dispence with that duty is to dispence with a Moral Law and to dispence with Oaths that bind to that duty is to give men a dispensation to be perjur'd and to forswear themselves And because you tell us * Pap. repraesent p. 47 48. That the Papist is taught in all Books that to Lye is a sin and to call God to witness to an untruth is damnable and that the practices of your Church are according to those praescriptions and that neither the Sacrament nor an Oath of Secrecy can excuse any man from perjury nor did you ever hear of any such thing from any Priests in Sermons or Confessions never read of them in your Books or Catechisms nor saw the practice of any of them in any of your Communion in which words there is some Art used for do you believe that any Priest of your Communion may reveal what he hears in confession against the Laws of your Church which bind him to Secrecy sub sigillo and when you tell us You never read of any such thing either in Books or Catechisms you mean I suppose Books of Devotion for in other Books you may undoubtedly read such Doctrines or else why should the Pope condemn them And when you say You never saw any such thing I hope you mean it never fell within the reach of your particular observation but if you read the account of Mr. Garnet and his accomplices you will find that they took the Sacrament as an Oath of Secrecy to carry on that Hellish design And withal subjoyn * Ib. p. 66. That the present Pope hath condemn'd all Equivocations and Mental Reservations under the penalty of Excommunication latae sententiae by his Decree March 2. 1679. We do still averr that your Church hath given dispensations for Lying and Forswearing and we know not but it may be done for the future For not to instance in the Jesuite Moralists †Filiut to 2. tr 25. n. 325. Sanches oper moral l. 3. c. 10. n. 7. 8. Filiutius Sanches c. their averring That if a man promises any thing and swears to it yet if he do not intend it he may without sin break that promise and that Oath so that the intention of the Swearer among these Casuists makes the Oath
valid as the intention of the Priest makes the Sacrament Some other of the same Order have given dispensations for the breach of the Moral Law * Theol. mor. to 1. l. 7 c. 20. n. 281 c. Escobar says positively virtute bullae potest votum non peccandi mutari i. e. that a man may break his Vow of not sinning by virtue of a Bull and he instances in the committing of Fornication he †Tr. 7. ex 4. n. 118. also says That a man may Lye even to his Confessor that a man may promise a general Confession and yet not confess all his mortal sins quia quamvis mentiatur id tamen parum refert ad Confessarii judicium i. e. for tho he Lye yet that hath little or no relation to the Judgment of his Confessor Now to these proofs probably you will object that this is not the Opinion of the Church but of private men to which I answer that had it not been the Opinion of your Church when those Books were written such men would never have been allowed to be Confessors which no man can be unless by the allowance of the Pope the Bishop of the Diocess c. though it is well known that the Jesuits then were and still are as Eminent for being Confessors as any other Order in your Communion and perhaps more and this notwithstanding their owning these damnable Doctrines as both you and I agree to call them Nor is it enough to say that the Book of Escobar after having been 39 times printed for an excellent Book which is an argument it was much bought and much valued was the 40th time printed only to be censured and condemn'd by the French Bishops which the poor Jansenists lookt upon to have been a condemnation both of the Author and his Opinions whereas they found at last to their cost that themselves were censured at Rome as the criminals nor that the present Pope being more wise and moderate than some of his Predecessors hath condemnd those Doctrines which vindicates us that we have not unjustly charg'd the men of your Church with such Doctrines among which propositions if you consult the 26 and 27 it is asserted That a man may either being askt or of his own accord say and swear that he did not do a thing which he really did and yet by vertue of a secret meaning be neither a lyar nor perjured And that this he may do as often as it is necessary or profitable to save his Body Honour or Estate or for any other good end For this is to acknowledge that your Church for a long time heretofore conniv'd at or allow'd of the breach of plain moral commandments since the man in authority that doth not prohibit the sin that he may hinder seems to injoyn it I also observe 1. That according to your Opinion whatever the Pope and Cardinals or other Bishops do either allow or condemn is not binding as to the Faith since the infallibility is lodg'd no where but in a general Council 2. If we look into the Censure there is nothing relating to the breach of Oaths given to Princes which is the highest trust in temporal matters and withal that the propositions are not condemn'd as contrary to the Laws of God and Nature as assertions that promote impiety and injustice but ut minimum tanquam scandalosas praxi perniciosas which is the manner of expression that Alexander 7. makes use of in his censure An. 1665. as at least scandalous and pernicious to practice and therefore to be condemn'd which whether this doth not look like a trick and juggle because you have encouraged me to use the word you your self shall be the judge for notwithstanding this censure whenever the scandal ceases which no one knows how soon that may be and they are judg'd no longer pernicious the propositions may be again owned and maintained 3. It is moreover observable that whereas former Popes have allowed these Tenents and Practices without condemning them who knows but the Successors of the present Pope may when they please licence anew the propositions which are now condemn'd 4. That some such thing hath been formerly done your * Ch. 26. m. p. 90. Adversary hath given you an instance which you did not think fit to meddle with nor to reflect upon out of Archbishop Abbot's †P. 11. Preface to his six Lectures where you will find that Pius 5. the same Pope who authoriz'd the Trent-Catechism gave his resolution to some of the English Missionaries that whenever any of them were called before a judge in England he might either refuse the Oath or Swear and answer sophistically potest Catholicus tractus coram haereticis vel recusare juramentum quod est prudentius vel sophisticè jurare sophisticè respondere suis interrogationibus And if you look into the Book called Foxes and Firebrands you will see there that Heath the Jesuit had a Bull with him dated An. 1. of the same Pius 5. allowing him to preach what Doctrine the Society of the Jesuits should order him for the dividing of the Protestants and not to instance in the dispensation given by Eugenius 4. and his Legate Card. Julian to Ladislaus King of Hungary to break his League with the Grand Signior for which he was so severely punisht in the unfortunate Battel of Varna and some other such examples the Examination of Mr. Garnet is a very plain proof of this our assertion for though some men call these little arts equivocation and mental reservation as if they were small or no sins yet you fairly and honestly condemn both alike and I know few wise and good men but look upon both as alike sinful and perhaps the equivocation the more so because the design is more cunningly laid to deceive And now I am talking of the Jesuits I think fit to mind you that whereas you seem to say * Pap. misrepre p. 69 70. that it is a scandal upon your Church to affirm that 't is more lawful to be drunk on a Fasting day than to eat flesh I have met with a Casuist †Escobar tr 1. ex 13. n. 74 75. of your commumunion who will not allow a man to eat Flesh on a Fasting day but as to drink gives great indulgence when he says that a man may drink Wine even in great quantity and if he happen to be drunk immoderatio potest temperantiam violare sed non jejun ium He may transgress the Laws of Temperance but he does not transgress the Laws of Fasting After this I will not decide the controversy between your Adversary and your self whether the story of S. Perpetua's Vision be seriously related or droll'd on who pay a great veneration to all Antient writings and can hardly think that a Martyr in view of an Eternal Crown of happiness would indulge to any thing that is light or deserves to be exposed but I have some things to
say relating to that Vision As 1. That it is very probably believed by most learned men that SS Perpetua and Faelicitas were Montanists among whom there were many visions which the rest of the World gave no credit to but this I shall not dispute But 2. I averr that it is very disputable both from the vision it self and from the quotations in St. Austin whether Dinocrates were baptiz'd or no. I know your †Chap. 23. p. 84. Adversary says he was baptized and St. Austin would fain have it so but there is no convincing proof that he was so and the silence of the Writer of that Passion seems to imply that he was not so Now then I urge you with this Dilemma either Dinocrates was baptiz'd or not if he were not baptiz'd as it is very probable because his Father was a very violent Heathen and so in all likelihood would not suffer his Son being so young to be baptiz'd then you have nothing to do with him in Purgatory for tho you have allotted an appartment there for the unbaptiz'd Children of Christian Parents yet you allow no place there to the unbaptiz'd Children of Heathen Parents who with their Pagan Progenitors are condemn'd to Hell unless we must reckon this story with those other of St. Thecla's bringing the Soul of Falconilla out of Hell or St. Gregory's praying thence the Emperour Trajan which later story the * 〈◊〉 Munster praef ad Evang. S. Matth. Heb. p. 103 4 Jews who themselves allow of a sort of Purgatory make sport of but if he he were baptiz'd as I profess I cannot believe tho St. Austin says so then it seems very hard that a Child of seven years old when few Children are capable of understanding enough to chuse to be wicked should be sent to Purgatory for sins which he knew not of for if that be true which St. Austin says that his Father probably carryed him to the Heathen Temples as we will suppose it to be this was the Father's sin and not the Child's and so I cannot see why Dinocrates should be punisht And to confirm my conjecture that he was not baptiz'd I am apt to think that in the Vision the Water * Pass s Perp p. 15. Ed. Oxon. which Perpetua saw her Brother endeavouring to drink of but could not come at was an Emblem of the Waters of Baptism which he seem'd to endeavour after and at last Perpetua her self says * Io. p. 5. that she her self was a Catechumen when she was apprehended and that at that time she had two Brethren both Catechumens now if we reckon Dinocrates for one of those two Brethren of hers or allow him to be dead some time before as I rather conjecture I am strongly inclined to believe that while the Father was an obstinate Pagan the Sister and the other Brothers only Catechumens that this younger Son who was but seven years old when he died was not baptiz'd before he went out of the World now if he were not baptiz'd the Fathers tell you there was no hopes of Salvation for him for to omit St. Austin and the African Fathers I will only instance in two remarkable passages the one for the Western Church out of * De Dog Eccl. c. 74. Gennadius Nullum Catechumenum c. That no Catechumen tho he die in a state of good works which is more than St. Austin says of Dinocrates for he accuses him of Idolatry can attain to Eternal life unless he be a Martyr And for the Eastern Church out of St. Chrysostom †To. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ep. ad Phi. p. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mourn over those who leave the world without Baptism they deserve your sighs and lamentations they are out of the Kingdom of God among the unrighteous and the condemn'd And now if all your former Arguments will not make us Converts you tell us * Refl p. ult that if a man assent to these Articles as you have stated them he shall have admittance into your Church and probably so for we know you deal very gently with your new Converts till you have secured them but who knows how much further he must go when he is under new Oaths of Obedience to that Church who makes her unwritten Traditions which no man knows till she reveals them to be as much the Rule of Faith and Manners as the Holy Scriptures and consequently binds all her followers to an Implicit Faith to believe whatever she shall reveal And I remember that Mr. Cambden * Annal. an 1560. records a report that once there were more easie terms of Reconciliation proposed by the Pope's Nuncio viz. the allowance of the Sacrament in both kinds and the confirmation of the English Lyturgy and probably many other things so the Papal Supremacy were acknowledged but we are very well satisfied that St. Peter had no more Authority than the rest of the Apostles and that every Bishop by Divine Right is a Successor of the Apostles and consequently hath equal power in the Church of Christ that the making more Sacraments than we are sure Christ instituted is an encroachment upon his Right and that the establishment of your five additional Sacraments is such an encroachment that the Jewish Canon of the Old Testament the Jews till our blessed Saviour's time being the only True Church of God with the uncontroverted Books of the New are the only divinely inspired Oracles and a sufficient Rule of Faith and Manners without the help of the Apocrypha or of unwritten Traditions that General Councils are not infallible much less the Pope either singly or with the Colledge of Cardinals that giving the Communion in one kind is robbing the people of what our Saviour gave them a right to and that Prayers in an unknown Tongue are a contradiction to St. Paul with many other such points which it is now needless to mention for which reason the Members of the Church of England think fit to continue where they are where they enjoy all the forementioned blessings with many others which must necessarily be forfeited when they embrace the Romish Communion Thus have I curforily taken notice of your Reflections in whatever material points you have thought fit to speak to except that very weighty and most material point of the power of Deposing Princes the thorow consideration of which was the first cause of my present undertaking Now you encounter your Adversaries Golath-Argument as you seen in scorn to call it as Card. Bellarmine in the Praeface to his Answer to Barclay says that writing in defence of Princes Barclay came out like Goliah to defie all the Armies of Israel with this distinction * Refl p. 9. that in all Councils there are some Articles of Faith which all Catholicks receive and some Constitutions and Decrees relating to Discipline and Government which are not absolutely obligatory so that I perceive that in some sort
Christ's Vicar and not to a petulant Colledge consisting of a few passionate corrupted persons yet the Pope liked the censure too well to condemn it Besides two or three dissenters in so great a body signifie nothing for had it been in an Assembly of the Clergy or in a General Council the majority would easily have out-weighed so small a number of contrary Votes and if the Syndick Faber's asserting the Right of Princes makes this no Decree of the Sorbon then the Syndick Richer's assertion An. 1611. in his Book de Ecclesiastica politicâ potestate is enough to prove that the Sorbon does not acknowledge the Government of the Church to be Monarchical nor were the Sorbonists wanting to countenance this their assertion ordering Boucher and others to preach up the Authority of the Pope in such cases and the Justice of the King's Deposition and there was a Book written in defence of the Censure the Author of it believed to be our learned Stapleton by others more likely to to be the above named Boucher de justa abdicatione Henrici 3. and to make it appear that the Assistants of the League lookt on it as a quarrel on the behalf of Religion it is remarkable that the Duke of Parma left his own and the publick concerns in Flanders in a very ill posture only that he might re-enforce the League and relieve Paris which was likely to have fallen into the hands of Henry 4. who besieged it And now we are come to the Times that succeeded the Parricide of Henry the Great who tho never so heartily reconciled to the Church of Rome was never forgiven the sin of his first Apostasie as they called it till his death in the minority of whose Son Lewis 13. When the third Estate would have past a Law that the King was deposable for no cause whatever the Clergy violently opposed it and ordered the Cardinal de Perron to make a Speech against it which after they had examin'd and approved of in the Chamber Ecclesiastick they attended him to the convention of the three Estates where he pronounc't it An. 1615. which Speech our King James learnedly answer'd in his declaratio pro jure regio where you may see it proved that the Cardinal took upon him to assert that the Pope or the Church had power to depose Princes and that it was universally owned in France ever since their Schools had been opened and the event made it appear what the design of the Speech was after which the third Estate saw it impossible to go on with their design successfully and so declin'd it and whatever F. * Vb. supr c. ult Maimburge says to the contrary yet his own argument confirms what I assert That when this difference happened between the Clergy and the third Estate the two Chambers as he calls them the Clergy inform'd Pope Paul the 5. in their answer to his Breve of Jan. 31. 1615. Angebamur non mediocriter c. That they were troubled above measure to see Catholicks transported with an undiscreet Zeal meddle with matters of Faith where you may observe that the deposing power is acknowledg'd by them to be a matter of Faith earum rerum quae ad fidem pertinent though you deny it to be so which did not belong to the third Estate who were Lay-men and Lawyers but withal they confess that the determination of this point did belong to the Church i. e. to themselves and the Pope omnem hanc authoritatem penes Ecclesiam eosque solos esse quos illa fidelium gregi praeesse voluerit By which it is plain that that Speech was not one Doctors Opinion only as Monsieur Maimbourge affirms but the Opinion of the whole Chamber Ecclesiastick or their whole Clergy And that the French Church afterward owned the Opinion of that Speech seems plain because the general Assembly of the Clergy An. 1665. gave the Abbot Gentil 6000. Livres to collect the Memoirs of the Gallican Church which were afterward solemnly reviewed by several Bishops and Abbots and then publisht among which this Speech of Cardinal de Perron is printed and approved the whole scope of which Maimbourge himself confesses is inconsistent with the independent right of Princes and their exemption from any deposing power It is true this Speech that so few years since was Printed among the Memoirs with so much applause and approbation is now ordered to be left out of them which is so far from being an argument to incline any man to acquiesce in the judgment of such a Church that it may justly affright him from confiding in such volatile changeable men who in such weighty matters vary their Opinions so often from one extreme to another And the reason is plain the French Bishops following the dictates of that Court so that since the quarrel about the Regale they have sought to stoop the Pope and probably to make his Election depend on the present French King as it did antiently on Charles the Great And of this I could give some likely proofs but that the digression would be too long But against all this it is objected That under the present King Lewis 14. the Sorbon An. 1663. condemn'd even the indirect Power of the Pope over Princes and asserted that the King of France hath no other Superiour but God to which we answer that the same Colledge did in the days of the League maintain the contrary as I have formerly proved and at last the Sorbon is not the Representative of the French Church nor can it be imagined says the * Ch. 5. p. 14. Author of the second Treatise against the Oath of Allegiance That those men who took upon them to vary from the Censures Decrees or Definitions of Rome would ever go about to set up an independent or infallible Chair in the Sorbon and deliver their Opinion either as an Article of Faith in it self or as a Rule of Faith to others But the Objection is strengthened That the Archbishops and Bishops assembled at Paris An. 1682. as Representatives of the French Church did decree the same to which we †V. Jurieu ubi supr answer that the Declaration was made but by thirty or forty Prelates within the verge of the Court whereas in a free National Council the contrary might have been determined But put the case that this had been decreed in a full and free National Synod yet neither could this have establisht an indefeasible right for I remember that in the Convocation under Henry 8. the King's Supremacy was decreed and establisht by our Bishops even by Gardiner Bonner c. who in all other things were zealous Catholicks and yet I suppose you will be loath to grant that for that reason the King had a just Right to that Supremacy And this also serves to answer your Objection from the Determinations of the French Vniversities against the Deposing Doctrine because not onely the greatest part of the Vniversities of
as have received the most holy Body of thy Son c. 3. To instance in no more the Prayer for the Dead in this Canon doth not relate to Purgatory for the Priest says Memento Domini c. Remember O Lord thy Servants and thy Handmaids and then names the Persons whom he is to pray for who have gone before us with the mark of Faith and sleep in the sleep of Peace Which are plain demonstrations that those Prayers were made before those new Doctrines and Practices were the Belief and Customs of your Church or else there are Errours in the Mass which the Council under an Anathema forbids any man to affirm 2. The Council declares †Sess 23. cap 4. Episcopos in Apostolorum locum successisse That Bishops are the Successors of the Apostles and if so then there being an equality among the Apostles so there is also among Bishops and where then is the Pope's Supereminent Power as Successor to St. Peter and how is he above his fellow-Bishops if they all succeed the Apostles to use St. Cyprian's Phrase Pari consordio potestatis honoris In an equal right to power and honour 3. The Council * Sess 4. commands the interpretation of Scripture according to the unanimous consent of the Fathers and if so we are well assured that the Controversies between us will be easily decided on the side of the Church of England for to the Fathers we are ready to appeal And now after all this suffer me to assure you that though I love your generous dealing in the affixing your Anathema's at the end of your †Popery Mis-repres p. 117 118. Book wherein you deal much more candidly than many of your Brethren yet I cannot but mind you that you have left your self and others by reason of the generality of your Expressions liberty to explain your meaning and therefore I have added some Anathema's agreeable to your own notions of things if I understand you aright to which I should be glad to find that you sincerely say Amen and it is as lawful for me who am but a private person in the English Church as it is for you to do so in the name of the Church of Rome And withal I do engage to make good that all these Opinions which I propose to be condemn'd are maintain'd by some Writers of the Church of Rome 1. He who pays true and proper Religious Worship to Images let him be Anathema Amen 2. Whosoever confides in the Intercession of Saints and Angels as much as in that of Jesus Christ for Salvation let him be Anathema Amen 3. Whosoever believes the blessed Virgin to have as much power in Heaven as her Son and prays to her to command him and begs from her pardon of Sins and the assurance of Salvation let him be Anathema Amen 4. He who does not believe that the Merits of Jesus Christ are the onely meritorious cause of our Salvation let him be Anathema Amen 5. He who believes that a Papal Indulgence doth remit Sins or deliver from eternal Death let him be Anathema Amen 6. He who believes that the performance of Ecclesiastical Penances makes satisfaction for eternal Punishment due to his Sins let him be Anathema Amen 7. He who speaks irreverently of Holy Scripture and calls it Aesop 's Fables a Nose of Wax and unsens'd Characters c. let him be Anathema Amen 8. He who believes that the Church hath power in a General Council or otherwise to make additions to the Christian Faith let him be Anathema Amen 9. He who believes the Pope to have any personal Infallibility either è Cathedra or in Conclave let him be Anathema Amen 10. He who asserts that the Pope or any other hath any power to depose Princes to dispence with their Subjects Allegiance and to authorize them to take up Arms against them either upon the account of Heresie or for any other cause let him be Anathema Amen 11. He who asserts that the Pope or any other hath any power to dispense with any Moral Law of God and to give men a License to Murther Forswear Lye or Equivocate let him be Anathema Amen 12. He who believes any thing contrary to the Word of God to Reason and Antiquity let him be Anathema Amen 13. He who says that men are not bound to the obligation of the Ten Commandments and among them of what we call the Second you a part of the First under pain of eternal Damnation let him be Anathema Amen 14. He who thinks that Faith is not to be kept with Hereticks and that Mental Reservation may be used with men of another Perswasion let him be Anathema Amen 15. He who thinks that Attrition is enough to fit a man for Absolution let him be Anathema Amen 16. He who thinks that any thing besides a sincere and true Repentance can bring a man to Heaven let him be Anathema Amen 17. He who believes that the modern Miracles of the Blessed Virgin c. are to be credited as he credits the Miracles of our Blessed Saviour and his Apostles recorded in Scripture let him be Anathema Amen 18. He who thinks Ignorance to be the Mother of Devotion and wilfully hides the Holy Scriptures from the sight and knowledge of the People let him be Anathema Amen 19. He who says a man ought to obey his Superiours whether Civil or Ecclesiastical in things that are sinful let him be Anathema Amen 20. He who maintains any other Doctrines than what were establish'd by Christ and his Apostles and believ'd in the Primitive Church let him be Anathema Amen These I give you as a Specimen and when these are condemn'd I shall think my self much more inclinable to be reconciled than now I am And because you are a private Person and whatever you say is but one Doctor 's Opinion and because your Writers differ where your Infallibility is fixt whether in a General Council or the Pope and if in the Pope whether in his fingle Person or in Conclave you will oblige the World if you use your interest to get these Doctrines Condemn'd by the Pope ex Cathedra and so you will bind the Jesuits and others who believe the Personal Infallibility and by the Conclave of Cardinals for this will bind others of your Communion and by a Council of all the Prelates of your Church and this will bind you the French Church and all others that call themselves Roman Catholicks for unless this be done we are still where we were And I shall tell you that the regaining so considerable a part of the Protestants as the Church of England is out of a state of Schism and Heresie as you are pleased in your great Charity to call it is a Reason weighty enough to summon such a Council and to do what is required towards an Accommodation and till this is done all that you say else is but the sprinkling of a little Holy Water and gratis
c. or that which is directed by the Revelations made in Holy Scriptures and by the unanimous Interpretations made of those Scriptures by the ancient Fathers as the Church of England expresly doth 2. That you follow the methods of the French Church which is so far from being the Catholick Church even in your sence of the word that it is but a small part of it from them you take your Principles from the Bishop of Condom and Monsieur Veron and after their Example you make your complaints of being mis-represented for so the Gallican Bishops did in their late general Assemblies held July 11. An. 1685. complain of being mis-represented and of the Calumnies Injuries and Falsities which the Reformed Churches lay to their charge desiring that King in their Petition prefixt to the Acts of that Assembly to revoke all the Edicts made in behalf of the Hugonots because permitted onely in times of disturbance and for reasons which no longer subsist which though they afterwards modifie and limit onely to the passing an Edict to forbid the calumniating their Religion yet every considering man sees what they aim at And upon this Address the King past an Edict Aug. 23. forbidding all the Reformed to preach or write any thing against the Catholick Religion either directly or indirectly and to allow them the liberty of the Press onely for printing the Confession of their Faith their Prayers and the Rules of their Discipline but no other Books written by the Reformed Divines of that Kingdom and what the effects of that and other Edicts have been every wise Observer hath seen May our blessed and holy Saviour the true and undoubted Head of the Catholick Church heal all the Breaches thereof convert all Hereticks to the knowledge of the Truth shame and bring back all Schismaticks into the Unity of his Mystical Body that we may be one Sheepfold under one Shepherd the Bishop of our Souls Amen FINIS Advertisement of BOOKS Printed for Samuel Smith at the Princes Arms in St. Paul's Church-yard THE Vanity of all Pretences for Tolleration wherein the Late Pleas for Tolleration are fully answered and the Popular Arguments drawn from the Practice of the United Netherlands are stated at large and shewn to be weak fallacious and insufficient Quarto The Book of Bertram or Ratramnus Priest and Monk of Corbey concerning the Body and Bloud of the Lord in Latine With a New English Translation more exact than the former Also an Historical Dissertation concerning the Author and this Work wherein both are vindicated from the Exceptions of the Writers of the Church of Rome Protestancy proved Safer than Popery by a late Convert to the Church of England Miscellanea in quibus Continentur praemonitio ad Lectorem de infantum Communione apud Graecos Defensio Libri de Graecae Eccles statu contra Object Authoris Hist Criticae super fide Ritibus orientalium Brevis succincta Narratio de Vita studiis Gestis Martyrio D. Cyrilli Lucarii Patriarchae Constantinopolitani Commentatio de Hymnis matutino Vespertino Graecorum Exercitatio Theologica de Causis remediisque dissidiorum quae orbem Christianum hodie affligunt Authore Thoma Smith Becles Augl Presbyt 1686. Octavo History of the Original and Progress of Ecclesiastical Revenues By the Learned P. Simon Octavo Enquiry after Happiness by the Author of Practical Christianity Octavo The Duty of Servants containing 1. How Parents ought to breed up their Children that they may be fit to be employed and trusted 2. How Servants may wisely chuse a Service 3. How they are to behave themselves in it in discharging their Duty towards God their Master and themselves with Prayers suited to each Duty To which is added a Discourse of the Sacrament intended chiefly for Servants By the Author of Practical Christianity Octavo Miracles Works above and contrary to Nature or an Answer to a late Translation out of Spinosa's Tractatus Theolog. Politicus Mr. Hobbs's Leviathan c. Quarto A Sermon about Frequent Communion By Dr. Tho. Smith Quarto