of them, for fear of the Puritans. For instance, they believe the Church of Rome is a true Church; that the Pope is the chief of all Bishops; that it belongs to him only to call General Councils; that it is lawful to pray for the souls of the dead; that altars ought to be built of stone: in short, they believe whatever is taught by the Roman Church; but do not believe every thing that is taught by the Court of Rome. An English Doctor told the above-mentioned Signor Panzani, that the King approved, and would fain introduce Auricular Confession; and that he would get it established by force, were he not afraid of popular insurrections.

"Things being thus in a good way towards a reconciliation, the King deliberated about it with some of his most intimate Councillors, who approved of it upon condition, that the person sent by the Pope, should not be a Priest. In order to stop the murmurs that might be cccasioned by such a resolution, the King said, in the presence of many persons, Why could not I receive an Ambassador from the Pope, as well as from other Catholic Princes? And another time he said, I have now an opportunity of being reconciled to the Church of Rome, upon very advantageous terms.

"This affair being thus settled Signor Panzani endeavoured to get the friendship of the Bishops, and Doctors of the Church of England, and particularly of the Bishop of Chichester, to whom he was presented by his friend above mentioned. He desired the same friend to promise a Cardinal's cap to those who were not married, and a pension to those who could not aspire to the Cardinalship.

"In July, 1636, George Conæus, a Scotchman, secretary to Cardinal Barberini, for the Latin tongue, arrived in England to be the Pope's resident. He was kindly received by the King, the Queen, and the whole Court. However, it was not very likely that he could forward the affairs of religion more than Panzani, because the English mistrusted him, and looked upon him as a subtle and cunning man. And though it was reported that he sided with the Jesuits, who governed the best families of England, yet it was not to be expected that he could have better success; the Archbishop, and the Bishop of Chichester, frequently remarked, that there were but two sorts of people who could hinder a reconciliation with the Church of Rome, viz. the Puritans among the Protestants, and the Jesuits among the Catholics." But now, omnia mutantur, nos et mutamur in illis. The Jesuits are changed and become liberal; the Puritans are changed, and see no harm in Popery; the Church of Eng

land is changing; and what Archbishop Laud said, would never be done, unless effected in his time, may be brought to pass even in our days.

But there is one who changes not, and yet may be said, in respect to England, to change and to repent him, that he has given to us for so many ages, so much scriptural light and knowledge, and so many privileges and blessings in vain.

APPENDIX, D. PAGE 16.

"It was determined, says an historian, "to let loose the laws in their full rigour against the reformed religion; and England was soon filled with scenes of horror, which have ever since rendered the Roman Catholic religion the object of general detestation, and which prove that no human depravity can equal revenge and cruelty, covered with the mantle of religion."

PAGE 24.

Episcopatus unus, cujus a singulis, in solidum, pars tenetur.-There is one Episcopacy, of which part is committed to every Bishop in full. In solidum is a law phrase, and signifies, that part of this one Episcopacy is so committed to every single Bishop, that he is nevertheless charged with the care of the whole.

PAGE 27.

An Extract from an Epistle of Lady Jane Gray, (executed in the reign of Queen Mary) to a noble friend, relapsed into Popery.

"So oft as I call to mind, dear friend and chosen brother, the dreadful and fearful sayings of God, that 'he which layeth hold on the plough, and looketh back again, is not meet for the kingdom of God,' and I cannot but marvel at thee, and lament thy case, that thou which sometimes wert the unspotted spouse of Christ, but now the unshamedfaced paramour of antichrist; sometimes my faithful brother, but now a stranger and an apostate; yea, sometimes a stout Christian soldier, but now a cowardly runaway. Wherefore hast thou taken upon thee the testament of the

blyon, picg bre 1 Lord in thy mouth? Wherefore hast thou hitherto yielded thy body to the fire, and to the bloody hands of cruel tyrants? Wherefore hast thou instructed others to be strong in Christ;, when thou thyself dost now so horribly abuse the testament of the Lord? When thou, thyself preachest (as it were not to steal) yet most abominably stealest, not from men, but from God; and as a most heinous sacrilegious robber, robbest Christ thy Redeemer of his right, in his members, thy body and thy soul.

"How canst thou, having knowledge, or how darest thou, neglect the law of the Lord, and follow the vain traditions of men? And whereas thou hast been a public professor of his name, become now a defacer of his glory.

-do will not refuse refuse the true God, nor worship the invention of the golden calf, the whore of Babylon, the Romish aiman religion, the Dom the abominable idol, the most wicked masses. Wilt thou torment, rend, and tear the most precious body of our Saviour Christ, with thy bodily and fleshly teeth, without the breaking whereof upon the cross, our sins and transgressions could else no way be redeemed? Wilt thou take. upon thee to offer up any sacrifice unto God for our sins, considering that Christ offered up himself (as St. Paul saith) upon the cross, a lively sacrifice once for all? But thou wilt say, I will not break unity. What? Not the unity of Satan, and his members; not the unity of darkness, the agreement of antichrist, and his adherents; nay, then, thou deceivest thyself with fond imaginations of such an unity as is amongst the enemies of Christ. Were not the false prophets in an unity; were not Joseph's brethren, Jacob's sons, in an unity; were not the Heathen, as the Amalekites, and Jebusites, in an unity? I keep no order, but look rather to my matter: were not the Scribes and Pharisees in an unity? Doth not King David testify, convenient in unum adversns dominum? Yea, thieves and murderers, conspirators and traitors, have their unity. Mark, my dear friend, (yea, friend, if thou beest not God's enemy, there is no unity, but when Christ knitteth the knot amongst such as be his: yea, be you well assured, that where his truth is resident, there it is verified, that he saith, Non veni mittere pacem in terram, sed gladium is that is Christ came to set one against another; the son a against the father, the daughter against the mother. Deceive not thyself, therefore, with the glistering and glorious name of unity for antichrist hath his unity; yet not in deed, but in name; for the agreement of evil men is not an unity, but a conspiracy."

H.

APPENDIX, F. PAGE 27.

The crime, for which almost all the Protestants were condemned, was their refusal to acknowledge the real presence. Latimer, when tied to the stake, called to his companion, "Be of good cheer, brother, we shall this day kindle such a torch in England, as I trust in God, shall never be extinguished."

APPENDIX, G. Page 31.

Καθολική Εκκλησία denotes not a particular church. St. Ignatius ὅπου ἂν Φανή Επισκοποσ, έκει το πληθος όπου ἄν ἦ Χριστοσ Ιησουσ, ἐκει ἡ καθολικὴ ἐκκλησία.—Epist. ad Smyrnenses.

APPENDIX, H. Page 31.

During the first nine centuries, in which eight general councils had met, it never was heard, or read, that the Roman Church was taken in any other notion, or signification, than for a particular church, and a member of the church universal.

The packed Tridentine Council, A. D. 1545, established as articles of faith all the corruptions and innovations in the Roman Church.

PAGE 34.

For near a century and a half the pure Gospel of Christ had been declining in Britain, and for the greatest part of that time had been confined to Wales and Cornwall, or to the mountains of Scotland. Ireland too still preserved something of the light, while the Angles or Saxons, our ancestors, destroyed every evangelical appearance in the heart of the island. One proof, among others, which the old historian, Gildas, gives of the entire want of Christian zeal of the ancient British Church, is, that they took not the least pains for the conversion of the Saxons.-Milner's Church History.

Leicester Printed by T. Combe and Son.

BL