AN ACCOUNT, OF THE Behaviour of the Fourteen Late Popish Malefactors, whilst in NEWGATE.  
And Their Discourses with the Ordinary, VIZ. 

Mr. Staley,  
Mr. Coleman,  
Mr. Grove,  
Mr. Ireland,  
Mr. Pickering,  
Mr. Green,  
Mr. Hill,  
Mr. Berry,  
Mr. Whitebread,  
Mr. Harcourt,  
Mr. Fenwick,  
Mr. Gawen,  
Mr. Turner,  
AND  
Mr. Langhorn.    
ALSO, A CONFUTATION of their Appeals, Courage, and Cheerfulness, at Execution.  
By SAMUEL SMITH, Ordinary of Newgate, and Minister of the GOSPEL.  He who is First in his Own Cause, seems Just; But his Neighbour comes, and Searches him, Prov. 18.17. 
It is not probable, that such who will Perjure themselves, to Calunmiate Protestants, should be Capable of giving any real Testimonies for Themselves.  
London, Printed for Tho. Parkhurst, Dorman Newman, Tho. Cockeril, and Tho. Simmons, 1679.   


The Unmasking of the Thirteen Popish Malefactors: AND Their Discourses with the Ordinary, etc.  
IT being desired of me by a Worthy Divine, that I should Publish what I said to Staley, who was Condemned for Treasonable Speeches: Likewise my Discourses with the other Twelve Jesuitical and Popish Conspirators, before their being Drawn out to their Execution: I could not (though with some reluctancy at first) but grant him his Request; hoping that this Narrative may be of public Use and Benefit to all, into whose hands it shall come; to acquaint them with the Truth of what I spoke to them, by way of Advice, to Prepare them for their approaching Death: And that I may give some Satisfaction, to such as are apt to be staggered in the Belief of their Abominable Crimes, because they frequently Avowed their Innocency. Which Satisfaction I shall perform in order as they Suffered.  

I. Mr. Staley.  
THe first person Executed, was Mr. Staley, who spoke Treasonable words against his Majesty, which expressly threatened to take away his Sacred Life. I did frequently, after the Sentence of Death was passed on the said Staley, visit him in order to Prepare him for his Execution. In my first Address to him, I told him, I came not to insult over him, but out of Conscience to discharge the Duty of my Office: He received me with great willingness, and said, He had great Terror upon his Conscience for the Gild of his many and great Sins; yet utterly denied the speaking of those words for which he stood Condemned. I told him, that the readiest way to be free from those Terrors, was to make an Ingenuous Penitent acknowledgement; and that for Tongue-sins or secret Heart-sins formerly Indulged, God might justly desert him, to ensnare himself by such Treasonable Words. He said, He never had any thought of mischief against the King's Person. I replied, that words were the natural product of thoughts, and a frequent Prologue to the most abominable Actions. He persisted in denying, that he spoke any words tending to that sense; but when I told him, that his friend, who was Drinking with him, could, or had Deposed upon Oath, that he spoke those very words: He replied, Nay, if my Friend will swore so much, it is probable I might (in the heat and extravagancy of Passion) utter them, though they never were intended in my Heart. He had great Remorse for the sinfulness of his. Life, and expressed some particulars which I shall not mention. I told him, if he expected any settlement of true serenity in Conscience, that he must not seek it in adhering to the Romish Religion; For false and lose Principles can never produce solid and lasting Comfort: then I undertook to convince him from the Sacred Scriptures, of the many Absurdities which are maintained by Popish Doctors, that it is a presumption not to doubt of Salvation, and yet that a person may Merit it, which is utterly inconsistent; for if any man doubt of his future happy estate, how can he Merit it? and if he may Merit it, what need he doubt, when by works of a self-Righteousness, he can create a Title, or may lay Claim to Eternal Life? I judged it necessary, in order to the removing his Terror in Conscience, to inform him aright; that although it were impossible to fulfil the Covenant of Works, or to attain any Perfection in this Life; yet there is a Foundation of hope, for degenerate Mankind as restored to the Image of God by Christ; Whose satisfaction to divine Justice, is of infinite value and virtue: so that Christ being the only Mediator by Redemption, it is Blasphemy, and the highest Sacrilege to constitute or invocate any Saint or Angel as a Mediator of intercession. For this is equivalent to Christ's Infinite Satisfaction, as grounding the Right of his intercession, especially considering, that Mediatory Intercession is only the representing and pleading the Merit of infinite Satisfaction. Upon this, he expressed an Assent to what I had affirmed, by bowing his head; and applying his hand to his Breast, he said, Sir, Go on. Then I unfolded the nature and necessity of Faith and Repentance in order to the Justification of a sinner; how they were the conditions of the Covenant of Grace, So required of us, for pardon of sin, and eternal Life; As that they could not be extracted out of the power of freewill in man, but were the sole purchase of Christ's free-Love; who by his Spirit, infusing the principle of Faith and Repentance, doth Regenerate, and actually reconcile a sinner to God; and so Redeem, or set him free from the slavery of his corrupt will, which he cannot shake off by any Improvement of Natural Reason, or moral Resolutions. I stated also the difference twixt true saving faith and repentance, from that which is false: And that the Office of Faith, is not only to rely on the mercy of God, and merits of Christ, but also to give back the the whole man, in an hearty resignation, to the conduct and government of Christ's Word and Spirit in all things. That Saving-Repentance was not an Act of mere Attrition, which only effects a legal consternation in Conscience, from the apprehension of guilt, and divine Wrath: But true Repentance is Evangelical, wrought deep in the heart by sound Contrition for sin as sin, chief for offending the Holy God: so that it is the result of an holy filial Ingenuity, and is encouraged by the hope of Mercy, attended with an hatred of all sin, and a studious resolution to walk in all holy Obedience. Here I told him, what an unsound dangerous Opinion that was of the Romish Doctors, who maintain Attrition only with the receipt of the Eucharist, and the Sacrament of Absolution at the very point of Death to be a sufficient Passport for a comfortable Exit out of the World, or Ticket to claim Salvation: After this, and some other Discourse, he thanked me for my Advice, and said, He was much Benefited, Supported, and Comforted thereby: And desired me, as frequently as I could, to renew my visits of him; so I promised I would, and then I prayed with him; and he was very intentive, and much affected with what I Prayed.  
When I came again, he complained, that his heart was not so throughly Contrite for sin as he desired; that he was much perplexed that he had no more Assurance of a future happy state. I stated the nature of true saving-Faith, that it was an adherence to the free grace of God in Christ, for pardon and Eternal Life, joined with an obedient self-resignation; and where this was wrought, the soul-state was safe, though assurance of God's Love might be wanting. For this was not an essential Privilege, absolutely necessary to Salvation, but only a peculiar favour given to strict walking Christians; and that only at some set-times, in great extremity and need of such hidden Manna. That it was rather of the nature of a Rational short sensation, than the Ground of settled Comfort; which is the result of an Heroical strain of Faith, to trust in God, when he seems to reject and slay us; and that the Lord doth more esteem this resolute dependency, in the midst of seeming-contradictions, than the most multiplied Acts of external Worship. Upon this he was somewhat more serene in his mind: And I told him, that in praying and seeking the Lord more fervently, comfort would gradually be obtained.  
The next day he disinherited his Heart, as to the Truth of his Faith and Repentance, which I told him, was a good sign that he was in a hopeful way of making his Peace with God. That he must wait in believing that he should obtain Comfort promised to the Penitent. He desired me to pray with him, and for him; and to prepare to speak somewhat of the sufferings of Christ, when I should next Visit him. Accordingly, from that Text, I am Crucified with Christ, I treated of many parts of his Bitter Passion, and of his Soul-agonies, inferring matter not only of Comfort from thence, but also of Instruction, for our Imitation and Conformity. I left him afterward in a frame more willing and fit to Die; and coming to him on the very Morning he was to Suffer, he told me, that Now he had more Comfort, and an hope of his future Happystate: yet renouncing all opinion of worth in his own Tears, Prayers, and Humiliation. He was solicitous, if the Executioner should deal with him according to the strictness of the Sentence, lest feeling any pain (if Cut down, & ripped up Alive) he should Curse, or use any Unchristian word: Which rather than to do (said he) I would By't my Tongue in pieces; for I dread Sin now, more than Death. I told him, that I hoped the manner of his Execution would be mitigated; however, that God would prevent Sin in him at the time of his Suffering, because he was so anxious as to distrust himself, and cautious to avoid all unbecoming Words or Gestures. After some farther Discourse, I prayed with him, and he was much pleased with my attendance about him; yet he spared me from going with him to the place of Execution for some Reasons. I cannot say how he declared himself there, because I was not present: But upon my whole Observation of his Behaviour in Prison, I do charitably judge, he was a real Penitentiary. It was doubtful to some, whether he died in the Roman or Protestant Religion; because (as I think) he did not at last declare himself either way: Yet this I am sure of, that if he had solid and true Comfort in Dying, this could not proceed from such a sandy foundation as his old Popish Principles, but only from Self-abhorrency in the sense of his great Sinfulness, and the defectiveness of his best Repentance and Obedience, that he might build his hope on Christ, and his Righteousness only, as the Rock of Eternal Life.   

II. Mr. Coleman.  
I Come now to Coleman, of whom I can say very little, because he had an Arrogant opinion of his own Abilities; and out of an Hope to be Canonised for a Saint, despised and rejected any Assistance from me, either by Discourse or Prayer. I offered him both on the next day after the Sentence of Death passed upon him; but he returned me this Answer (by the Messenger I sent to him, to know if he would admit me) That he had but a very short time to Prepare himself for Death, and would not be hindered in the Loss of any part of it; thanking me for my offer of Visiting him, but desired me to forbear. I put a fair construction on the Message brought me at the first, thinking he might be very busy at that time, about some extraordinary emergency, or indisposed to be Visited; and therefore told the Messenger, that I would attend on him on some other fit time. The Officer told me, that Mr. Coleman would never admit me; and he inferred it from his manner of speaking that Message which he sent by him; he observed his Countenance and Gestures in the delivery of it. So I totally desisted. Yet when he was brought down from his Chamber in the Press-yard-side, to go to the Sledge, I stayed him a little, saying, Mr. Coleman, You did not think well of admitting me, yet know, I have earnestly Prayed that God would give you true and great Repentance for your great Crimes, stand not out in your denying of them. Some other words I used, to which he replied in short and quick tone, Thank you, thank you. As I moved nearer with him towards the gate, he said, Sir, I must beg your Pardon. It being a strange word to drop from Him, I asked him for what? He replied, That I did not Admit you; but truly, it was not in any contempt of your Office; but when you sent to me, I was under some perplexed Thoughts; and for other Consideratious, thought it not Convenient. Then I told him, that I would pray for him as a dying man, which he took well, and so we parted.   

III. Mr. Grove.  
MR. Grove was Executed on Friday the 24th. of January 1678. I spoke to him in the Chapel these words (before he was carried down the Stone-stairs unto the Sledg:) Sir, I earnestly desire you, Now that you are going to appear at the Tribunal of Christ, that you would clear your Conscience and speak the Truth, that you may die in Peace: And I do Exhort you, that you would beg of God great Repentance for your great sins. He replied, That he did understand his Duty. Yet I persisted, to exhort him not to trust to the merits of any Saint or Angel, but wholly to go out of himself, not grounding any Confidence of his Salvation on any prayers, tears, nor the deepest Humiliation of his own heart. That even Cardinal Bellarmine said, when dying, It was safest to rely wholly and solely on the Alsufficient Merits of the blessed Jesus. Mr. Grove replied, That Thomas a Kempis had said the same: To which I replied, Do you consider of it, and Act accordingly: For you must not hazard your Souls eternal welfare by any presumptuous mixing of your own good works with Christ's Infinite Satisfaction and Merits. For the Apostle saint Paid saith, If Justification be of Works, it is altogether of Works; but if of free Grace, it is altogether of Grace.  
So I took leave of Mr. Grove, desiring him to consider well of what I had said, Praying that the Lord would in much mercy look upon his soul to pardon him, and fit him for his approaching Death. Mr. Grove seemed to take in good part what was said to him. After which, he was conducted down to the Sledg.   

IV. Mr. Ireland.  
MR. Ireland was Executed on the same day with Mr. Grove, to whom I had not time to say more than these few words, viz. Sir, I do earnestly beg of God to grant you mercy and pardon for your great sins. Trust alone in the Righteousness and Merits of Christ Jesus: Compose yourself in your passage, and six your Heart upon the Lord, till you Expire. Which words Mr. Ireland seemed to take kindly from me: And so we took leave of each other.  
Here I cannot forbear to give some account of Mr. Ireland's perverting of a Woman who was Burnt in Smithfield for Clipping his Majesty's Coin. This seduction of the said Woman from the Protestant Religion, was before Mr. Ireland was Apprehended for the late Conspiracy. An Officer in Newgate did assure me, when Ireland was committed for the Plot, that he was able to take his Oath, that Ireland perverted that woman some time before; for he well knew him upon a second Reveiw, but knew him not to be a Papist or Priest at first; for he was admitted to her as a Friend. Ireland's stratagem in turning the Woman to become a Papist, was thus discovered. Early on the morning on which she was Executed, I asked her, what hope she had of a future happy state? she huffed at me, telling me, I need not trouble myself about her, for she was sure of her Salvation. I wondered at her Confidence, but suspected not the Grounds of her Malepartness.  
After I had Exhorted and Prayed with her at the place of Execution, and was taking my farewell of her; she entreated me to give her some time to pray for herself, which she did: In her Prayer, she mixed these words, Lord grant, that the offering up of my Body to the Flames, may expiate the guilt of all my Sins, and save my soul. I told her, when she had finished her prayer, that the foresaid expression smelled rank of Popery; and therefore asked her, what Religion she came to die in? She replied, she was a Roman Catholic. I asked her, How long she had been such? She said, that a good Minister had told her, that if she died in the Protestant Religion, she was sure to be Damned. And that he proved it by this Scripture, Thou art Peter, and upon this Rock will I Build my Church. So that, he assured her, that the Religion of the Romish Bishop, who was St. Peter's Successor, was the Rock there meant; and so there was no Salvation to those who are Separatists from that Church, and the Profession of it. I told her, That the Priest had deceived her. For the Rock was not St. Peter's Person, nor his Verbal Confession of Christ; for if so, Where was the Rock, and, What became of the Church, when St. Peter so shamefully denied his Lord thrice? But the only True Rock, on which the Church is Built, is the very Person, Offices and Merits of Christ, the Son of God, who was the Object of St. Peter's Confession. She was attentive to what I said, and seemed somewhat sensible of her being deceived. Saying, She was willing to be Saved betwixt us Both. But I told her, She must not halt 'twixt two Religions, so opposite to each other; and that it was very dangerous to die in the Roman Persuasion. She told me, She could not Renounce it, in as much as the said Priest had obliged her by the Blessed Sacrament, that she should never recant or departed from the Popish Religion, as the best and safest to Die in. I convinced her with Arguments to the contrary; yea, she herself was not Credulous of their absurd Affirming of the Transubstantiation of the Sacramental Bread and Wine, into the very Body and Blood of Christ: For she said, She neither tasted any Flesh or Blood. She also declared, That she had no Good Works of her own, which she durst trust to, as Meritorious of Heaven; but relied wholly and solely on Christ's Righteousness. Whereupon I told her, She denied the grand Points of Popery; and therefore, was a Papist to get a Pretended Absolution, or upon some Design. But, fearing to Die in the Romish Opinions, she asked me, If she should not be Perjured, if she renounced them, having taken the Sacrament, to persist in them? I told her, That she must not cleave to an unlawful wicked Oath; but beg Repentance of God, that she so easily suffered herself to be seduced. I told her, That the Lord saith by the Prophet, That an Oath must be taken in Truth, Righteousness, and Judgement.  
Now, she did not, neither could swear in Truth, because it was to a False Religion; nor in Judgement, in Wisdom and Discretion, because she swore rashly and inconsiderately: Therefore, this Oath was Void in its own Nature; and it could not bind her, the Matter of it being Unlawful and Wicked.  
At last, being Convinced of her Error, she was willing to Retract it: But I told her, That what she did, she must do willingly, and from a sincere penitent Frame of Heart. She said, She could and would freely (out of Conviction of her Duty) Renounce all Romish Opinions and Practices; which she did openly, with an Audible Voice; affirming, That she died a True Protestant. So I took her by the Hand, and Prayed again with her, that God would pardon her former Levity, and give her Perseverance in the True Faith, which she had so solemnly reimbraced.  
This was the first Discovery of Proselyting condemned Malefactors at Newgate: To prevent which Seduction, Captain Richardson (since this came to his Knowledge) is very watchful, and gives all his Officers a Charge to suffer none to come to Condemned Persons, but only such whom they know to be Protestant-Divines; and that always, an Officer be present to hear what passes in Discourse.   

V Mr. Pickering.  
I Had discourse with him before his Execution; but he would not permit me to pray with him, only desired my Prayers at Home for him; which I promised him, and he Thanked me. I was present at his Execution, because he was Hanged after three other ordinary Malefactors. When he came out of the Sledge into the Cart, He had a great Flushing in his Face; I apprehended by his Words and Gesture, that he had Elevated his Artificial Courage; or rather sunk himself into a Sullenness, by taking Cordyal-Spirits: For he was unconcerned at the Approach of his own Death, and no way affected with his monstrous Crime. With an impudent Face, a lying Tongue, and antic Carriage, he Denied what he was Condemned for, and Asserted his Innocency. He was reproved by the Sheriffs, for such impudent Lying; having had a fair Trial, and found Guilty of the whole Indictment charged upon him: Yet so seared are the Consciences of these Grand Traitors, and Enemies to all Order, and well-established Government, as well as the True and Pure Religion, that they will hazard the Eternal Loss of their Souls, as to a future happy State, rather than declare any Remorse for their abominable Designs and Practices. Yea, they stick not to justify themselves, as if Perjury could change the heinous Nature of Treason, and wash it into a perfect Innocency.  
Sir Richard How told Pickering, That he should have a considerable Time to prepare for his instant Death, if he would improve it well, and not misspend it in extravagant, and false Pretences. He likewise called unto him, to put him in mind of Praying for himself; alleading, that it was reported, that he was a Priest; therefore, he ought to be able to pray, in Expressions, and with Affections suitable to his present Distress: Yet Pickering neither warned the People, to take heed of an ill Life, nor Confessed any Sin to God, of which himself was Guilty; but with a kind of rude smiling, denied himself to be a Priest, but only a Religious Brother. Sir Richard asked him, If he were ashamed of his Religion, or, That the People should hear him Pray? For some of his Fraternity, Executed before, only muttered a few Private Ave-Maryes, or other Popish Prayers, to themselves. Then Pickering repeated the Lord's-Prayer, and the Apostolical-Creed; and said no more, as to any Religious Concernments. Then the Ordinary, being in the Cart with him, exhorted him to Express himself more fully and pathetically in Prayer, suitable to the distress of a Dying Man, which he refused to do. Then I asked him, that I might Pray for him, because he might be uncomposed or indisposed himself: But he said, That he did not matter it; he had rather I should let it alone. So after a strange unbecoming, stupid, and sullen behaviour of himself, when he desired no longer time, his face was vailed, and he was turned off: he hung about half an hour, and then was Cut down and Quartered.   

VI Mr. Green.  
GReen was one of the Murderers of Sir Edmundberry Godfrey. He was born in Ireland of a Protestant Father, (as himself said) but his mother being a Papist and his father dying, she committed the Son to his Uncle (her brother) for Education, in the Popish Religion. Green could neither read nor write, yet his Uncle had so trained him up in the Popish Principles, that he was a fit subject (when grown up) for Popish Priests to work upon, and make him an Engine for their destructive Practices. This appeared by their inveigling of him into the horrid murder of the said Sir Edmund: Green had some time before been preferred to be Chappel-keeper at Sommerset-house. Hereupon the chief contrivers of that Murder, took their opportunity to draw him in, to be an Actor in that bloody Tragedy. Green was very ready at hand for that purpose, and was the easier induced thereunto, because Sir Edmund, being one of his Majesty's Justices of the Peace, was very active in discovering and committing Popish Priests to Custody: his Life was laid wait for several times, not only for the reason aforesaid, but chief because he had taken some Examinations upon Oath, concerning the late Horrid popish Conspiracy, which they thought (if Sir Edmund were killed) would be lost, or not so valid in their Credibility. But in this they were infatuated, for the murder of this Worthy Patriot, confirmed the belief of the Plot. The manner of contriving Sir Edmund's Death was thus. As he passed by Sommerset-House, he was importuned by some of the Complices in the murdering of him, to turn in at the Gate, under pretence that there was a fray within the Court; and that he being a Justice of the Peace, might (as he was bound) do a great good Office in appeasing the Scuffle. Sir Edmund went in, not mistrusting their design on him: But these cruel Enemies to the Protestant Religion, had no sooner got him into the back part of Sommerset-House, but they josled him into a private room, and there set upon him with their Fury. The Narrative is in Print, and too tedious to relate. Therefore in sum, as to Green's part, who acted in that bloody Tragedy, it was proved upon Oath, that he strangled Sir Edmund; and farther acted, in conveying his dead body to the place where it was afterwards found. Green being condemned to be hanged for this Barbarous Murder, I proffered myself (as Ordinary) to visit, and fit him for his approaching Death. He accepted of it, and I went to him several days, to make him sensible of so great a Crime. He stiffly denied it, as also did Hill and Berry, to the last. I urged Green with various Arguments, to adore the Sovereignty of divine Providence, which had thus wonderfully brought to light such a secret mystery of Iniquity, hardly to be paralleled, in any Age. Yet Green was very obstinate, in standing out to deny, that he knew any thing of this Murder more or less, which I told him proceeded from some or all of these Reasons following; either because he had taken an Oath of Secrecy, or counted it no sin, but rather a meritorious Act, to destroy such a grand Heretic as Sir Edmund was accounted. Or had received a Popish Absolution from the Gild of that Murder, and so looked upon himself as Innocent as the Child Unborn. Or would not confess that horrid Crime, to decline casting a great reproach upon the Popish Party. Yet however, I did not cease for many days to exhort him, to unburthen his Conscience of this particular Gild. I aggravated in many particulars, the heinousness of the sin of Murder, especially of this, committed with such perfidious and cruel Circumstances. Yet no Arguments prevailed with him to acknowledge it.  
I found him Ignorant in the Principles of the Christian Faith; therefore I took the more pains to inform him of the danger of dying in the Romish Persuasion, which is grossly opposite, by the Mixture of many absurd Traditions, to the saving Fundamentals of Christianity. He said, That he did not believe many Points of Popery; viz. The Power of Priestly Absolution, nor the Merits of Good Works to claim Salvation by: Nor that it was Lawful to Pray to any Saint or Angel: And that no Sin was Venial in its own Nature, though it were never so small. I much wondered, that he should say, He believed not any of these Popish Points; and yet, that he should wear a Crucifix at his Girdle. I desired him, not to put any Religion in Looking on It, nor in Kissing of It. He said, He put no Confidence of Salvation in It; only It was a Remembrance of his Blessed Saviour. I told him, That Christ had left no such, nor any other Memorials of Himself, but only in the Scriptures of Sacred Truth, and in the Sacraments: That it is the Office of the Holy Spirit, to bring every Truth necessary for Salvation, to our Remembrance: And that Christ, his Offices and Merits, were only to be Believed in; and were sufficient to put us in mind of our Duty, and to quicken holy Affections in us.  
I said moreover, That it was a more Refined piece of Idolatry, to Conceive otherwise of God in our Thoughts, than as He had Revealed himself by the Scriptures of Truth, in his Infinite Excellencies. And therefore, to relieve us, in preventing any gross Mistakes in our absurd Imaginations of God, we were bound to fix our Thoughts and Conceptions in Prayer, upon God in Christ, as Incarnate; who is the only express Image of the Deity, and not any Corporeal, dishonourable Misrepresentations of God, by the help of Pictures or Crucifixes.  
I found also, that his Popish Education had strongly prevailed on him, to adhere to the false and absurd Dotages of the Romish Church: For when I told him, That it was not safe to Die in that Religion; He replied, That he was resolved to hold and persevere in it, because he had been Bred up in it. I said, That could not be a solid Argument; for than he might be as Peremptory to die in a sinful State, because the Principles of a Corrupt Nature were riveted in his Heart, and were grown familiar to him by Custom.  
He was sometimes Pettish; yet when the Fit was off, he hearkened to my Advice, and joined with me in Prayer. I desired him, not to mock God, either by any deliberate Wand'ring in his Thoughts, while I should pray; nor by saying any Ave-Maryes, or Popish Petitions, secretly to himself. He promised me, he would not. He was troubled for his sinful Course of Life: Yet I told him, That was not Repentance deep enough. David's Heart was the Centre of his Remorse; and that not only his heinous-Crimes of Murder and Adultery, were his Burden, but the Sense of his vile Corrupt Nature, which was the poisonous Spring of all scandalous Impieties. And that, as we are in our Thanksgivings for Divine Mercies, to Ascend to the Freegrace of God, in giving Christ to Redeem us, as the Springhead of all Spiritual Benefits; So, in a penitent Confession of Sin, we must likewise Ascend to the Gild and Defylement of Original Sin, whence all Actual Abominations flow. That this is a great Relief to us, when we cannot make a distinct Particular Enumeration of our Sins: And that no Hypocrite can be truly humbled for the sin of his Corrupt Nature, nor for Gospel-Unbelief, which is the direct damning Sin, as being against the very Remedy of our Recovery from a State of Sin and Misery.  
Every day, after suitable Advices given to him, I Prayed with him. He had not been Grammarred in that strange Distinction, which most of those Popish Malefactors had learned, That a Papist may lawfully desire a Protestants Prayers at Home; yet that his Joining in Prayer, is an owning of their reputed Heresy; whose Breath is Infectious, when poured out in the Solemnity of praying mutually in each others Presence. Hill had learned this Evasion, though Staley and Berry, as well as Green, had not. I believe, the true reason, why all the other Criminals denied me Liberty to Pray with them, was, Lest I should touch too distinctly upon the right Sore, (which they palliated, yea denied) and so dreaded that Trouble and Perplexity, which might thereby be raised in their Consciences.  
I can give no further Account of Green, but only this, That upon the Day before his Execution, he told me, That he had received much Information by my Discourses, and Benefit by my Prayers, in order to fit him for his Death: He thanked me for my Visits, but discharged me from farther Attendance upon him; so I went not with him to the Place of Execution, to observe what End he made.   

VII. Mr. Hill.  
THis Hill was one of the Murderers of Sir Edmundbury Godfrey. He was Born and Bred a Papist. He was not a Shoemaker, as was reported; but the Son of a Shoemaker. He said, That he had been Servant to a Recusant Lady, and managed some of her Concernments; and went over Sea sometime, to give her an Account thereof. That he had lately hired an house for himself to Devil in; But was not present at the aforesaid Murder: Yea, that he knew nothing of it, more or less, neither before nor after. This he often averred with so many self-Imprecations, that I was afraid to urge him for the present, to any farther Acknowledgement; lest I might thereby, give him an Occasion to aggravate his Sin, and seal up his Damnation with greater Obduration and Impenitency. I unfolded to him, the wide Difference betwixt the Protestant and Popish Religion; and that the Latter could not be a Religion Instituted by Christ, because It was founded in Blood, and propagated by Artifices of Cruelty, Injustice, Violence, Equivocations, and Perjuries: Yea, even by false Appeals to the Omniscient Judge of Innocency, when Crimes were Juridically proved against the Appellants.  
I said, That this was the deepest Policy of Papists, fetched from the Conclave of Hell: For, such daring and Atheistical Appellants, are not only possessed with the Spirit of Lying, and strongly deluded (while Living) to believe a false, absurd Religion; but also, do as strangely, out of an obstinate, impenitent Heart, palliate Bloody Crimes with a flat Denial of them, after Conviction thereof by due Process of Law. Surely, such a Violation of the Sentiments of Conscience, must needs proceed from an Atheistical Denial of God's Omniscient Inspection, or a Profane Doubting of the Future Judgement. As if false Appellants had not Souls capable of Damnation, or studied how to seal it up more firmly to themselves: But such studied Evasion of their Crimes, render them blacker and more horrid, while they would make Credulous Persons suspect their Accusers to be Perjured; which is a Sin of that deep Dye, and Malignity, that it rarely admits of any Repentance in the Sinner, or Pardon from God. Yet so hardened are some, that they will stand out in the Denial of their Crimes (though proved against them) to the last Breath. They are not afraid to look the Almighty Judge in the Face, with a Lie in their Mouth.  
But then, such frontless stupid Sinners presume, they shall have this Relief as a Shield, to keep off their Damnation; that their Self-Imprecation was for the promoting of a greater Good; viz. That the Romish Religion may not lie under the Reproach of a Bloodthirsty Disposition, in its Professing Party; lest, being hindered in its Propagation, if this were credited, it should gradually become so Abominable, as to be rooted out.  
Papists think, that they may lawfully, safely, yea commendably, Perjure themselves, to promote their false Religion; especially, if in a Transport of Zeal, they Imprecate themselves, that they may sit higher in the Good Opinion, and Implicit Faith of their blinded Proselytes. Such was Hill! Who was not more subtly Moulded unto, than deeply Confirmed in all Popish Principles. Hence it was, that he would not admit of any Information, which might beget the least suspicion of their Falsity: Yet this was very Commendable in him, that when I exhorted him to take a strict Review of his Sins; that so, being deeply humbled for them, he might obtain some hopeful Prospect of their Pardon: He replied, That he had endeavoured to search out whatever might provoke the Lord to desert him, and suffer him to fall under the fatal Sentence pronounced upon him. He said, He had been Guilty of Sins enough, for which he was thus severely punished: Among the rest, he instanced in this; That he had wronged one in a Twelve-penny matter; but he was now so troubled about it, that he had made Restitution since his Condemnation; although he was in extreme want of Necessaries for his present Subsistence. I Commended this in him; but withal told him, That there was one Crime committed by him, for which he could never make any Satisfaction; viz. The Murdering of Sir Edmund: yet, that upon his true Repentance, Christ's Bloodshed was All-sufficient to wash away the Stain and Reproach of this most Prodigious Wickedness.  
He still stood out in a peremptory Denial, That he knew any thing of it, more or less. And in the usual Canting Language, affirmed, That he was as Innocent of it, as the Child unborn. Which Words may admit of an Equivocation: For the Child unborn is Innocent, as not being Capable of committing or declaring the Heinousness of such a Crime. But though Hill was Capacitated for it, with all imaginable Principles of Jesuitical Subtlety; yet his deepest Sophistry appeared, in pretending to be as Innocent as the Child unborn; viz. In this Sense, Innocent, as not able to declare his Guiltyness of the said Murder: For so he might be unable, in respect of an Oath of Secrecy, which was the Seal of his Impenitency. Or, he might think to Evade the Confession of it, by this Equivocation, viz. I am as Innocent of the Fact, as there is Truth in this, That the Child unborn is here present, reserving this Supplement of the Assertion unto himself. And then it being unriddled in plain English, it comes to thus much, I am as Innocent of the Fact laid to my Charge; that is, There is as much Truth in affirming This, as there is in the Child's being present, which is yet Unborn: For there is not Truth in either.  
I did fear, that some such Equivocation might shroud itself under Hill's flat Denial of the said Murder: Therefore, I told him, That his Ingenuity in Confessing a pecuniary Wrong, and making Restitution, could not demonstrate any sound Repentance, unless he took the Shame of this Murder upon himself, by a free Confession of it. For a sincere Penitentiary dares not conceal any sin, though of never so Ignominious a Nature. He replied, That he had taken Shame to himself, in confessing his doing Wrong, and that he had violated the Integrity, and Peace of his Conscience, for a very Trifle: Therefore, I could not think, he denied the Murder laid to his Charge, that he might maintain his Reputation. But to Confute this Plea: I knew a Felon, who denied the Robbery for which he was Condernned; yet probably to insinuate into me a good Opinion of him, he Confessed that he once Robbed a poor man going to Market, but being afterward troubled in his Conscience for so doing, he inquired out where the person wronged Lived, and sent him double Restitution; because happily (said he) the poor man losing of his market, might have gained as much as I sent him, by selling the Provisions which he was carrying thither. Thus some will pretend to be Ingenious in Confessing hidden Crimes, and yet will stand out in denying such which are proved against them. This is but a counterfeit remorse.  
On the day before Hills his Execution, he discharged me of farther attendance, because he said, he would be in greater retirement, to fit himself for his Death, now so nearly approaching: whereupon I took leave of him; and he prayed God to reward me for all my Visits of him.   

VIII. Mr. Berry.  
BErry the Porter of Summerset-house, was one of the Murderers of Sir Edmunbury Godfrey, and was Executed some time after Hill and Green. He willingly admitted me to Visit him for many days, sometimes twice in the same day. I found him dejected at the first, yet afterwards he was reduced to a more composed frame. I observed that he had some books in his Chamber; of all which I took an inspection, and found no popish Author among them. I told him, that I much approved of his Care in the Choice of those Books, especially of the Bible, to be his Associates and Guides in his solitary Confinement. Then I advised him, to search his Heart-state God-ward, and to consider for what special sins God had deserted him, to fall into so shameful and notorious a Crime, as the Murder of Sir Edmundbury Godfrey; who had Demonstrated himself to be a worthy Patriot of his Country. He replied, that he knew nothing of it, neither before, nor after; and that he was no way Accessary to the guilt of it. I said, I could not give Credit to him in that; For the Crime was clearly proved against him. I did not much urge him to confess it, at that time, fearing I might provoke him to be more  of embracing any future Visits or Advice. I bent my Discourse, to fit him for his approaching Death; and from Scripture Demonstrated, that immediately after the Soul's expiration, every one is presented by Angels Good or Evil, (according as their state is, in which they die) before the dreadful Tribunal of Christ, the most Impartial righteous Judge of all men. And that of what nature the sentence which then past was of, it was irrepealable: Therefore he could not be too circumspect in trying his heart-frame, which is naturally deceitful; For if his faith and repentance, (the only qualifications and evidences of a future happy State) were not solidly built on Christ, as the Rock of Salvation, after his being adjudged, there could not be any retrieval of the Sentence, though it were to the Eternal banishment of his Soul from the bliss-making Vision, and fruition of the God of Glory. This awakened him to some Remorse for the sins of his Life. I than proceeded to advise him, not to venture to die in the the Romish Persuasion; For this could not produce solid nor lasting tranquillity in any Conscience, perplexed and defiled with the guilt of the least sin. In as much as Papists build their hopes of future happiness on corrupt Principles, viz. they mix the belief of the falsities of the Apostatical-Trent-Council with the Articles of the Apostolical Creed; which can never cement into any consistency of Truth, either in matters of Faith, or Practise. I did undertake to discover the notorious absurdity of some popish Opinions; in doing which, he was not only very attentive; but said, he did not believe many things which the Doctors of the Romish Church Teach, as necessary to be embraced for Articles of the true Faith.  
I told him, I hoped that he was not stubborn in that Heresy, having declared himself better Informed. Yet He did not deny that he was a Papist. After much discourse, I drew out a little Treatise of one Mr. Bradshaw's, which states in short, but very solid Theses, or Propositions, the true nature of Justification by Faith in Christ; and oppugnes, yea, overthrows the Popish doctrine of Goodworks, as Meritorious of Salvation: I Lent it Mr. Berry, who having read it, liked it, and said, He was much settled and confirmed in the belief of that sound and comfortable Doctrine. He often admitted m● to Pray for, and with him; he was not afraid to be Infected with the breath of an Heretic, as Mr. Coleman, and others of the fraternity in Conspiracy were. I doubt not but wholesome Counsel, and fervent prayer wrought much on Mr. Berry, to bring him to some remorse for his Sinfulness; For he gave an eminent signal of this in declaring that God had justly left ●im to fall under the sentence of so shameful a death, for his notorious dissimulation; which was this, viz. That he had for his private interest, and to supply some wants he was in, changed his Protestant profession, and turned Papist, against the dictates of his Conscience, to get into employment by the favour of that party. This he affirmed more wounded his Conscience, than all the sins which he had Committed in the whole Course of his Life. Yet still he was very  and reserved, as unto any acknowledgement of the Notorious Murder of Sir Edmundberry Godfrey. But take notice, that a sincere Conscience, doth not content itself with the Confession only of some particular sin, but is most free and ready to take the shame of every sin, especially of such a crime as wilful Murder, clearly proved against him. And that none are such proper Objects of Gods just condemnation, as such, who to cover any one sin, though never so small, will study Evasions, to deny, conceal, or extenuate it.  
Thus to Cover sin, is to Add sin to sin. The Obligation to punishment takes faster hold, the Gild remains uncapable of being pardoned: the sin not confessed, rankles and festers in the Conscience, Haunts the sinner as an affrighting Ghost, yea, the Contagious poison spreads, till it grow so strong in the Malignity of it, that it damns Eternally.  
This Alarm (or awakening Consideration) I gave to Berry, that I might excite him to an Ingenious Confession of the Murder of Sir Edmundberry Godfrey; And beside, I told him, that there was this danger in not Confessing a Crime, that it hardens the heart insensibly, to an impudent and impenitent peremptory denial of it. And that this was the blackest mark of a Reprobate. Afterward I prayed with him, that the Lord (who is the searcher of all hearts, and the just Avenger of all lying and false appeals) would incline him to an hearty and free acknowledgement of this very Crime; that he would grant him true and deep Repentance, and strengthen his faith in the Merit of Christ's Blood, for expiation of so great Gild. Berry had a reprieve for some time to fit himself for death, and I hope he made Good use and improvement of it. For when the morning came, wherein he was to be executed, I found him in a more penitent, melting frame than before. I prayed with him at his Execution. I must do him this Right, as to say, that he was in a very Serious composed Temper; For I have seldom heard any Malefactor (at the public place of suffering) express himself in such suitable and heartbroken petitions, for Divine Pardon, and renewing grace, as Berry did: He needed not a prayer-Book in his hand; his Soul-Agonies taught him to pray; Nor did he let fall any thing, which smelled in the least of Popish Leaven. His prayer was fervent, and very composed, though death stared him in the face; yet was he not under any Consternation or dejection. He said not any thing, either in asserting his Innocence as to the Murder of Sir Edmundberry Godfrey, neither as to the Religion he died in. He fixed his eye upward, and looked not upon the people, being very intentive on the great work he was about. I gave him a Large time to prepare and fit himself to die: He made some secret Ejaculations of his heart Heaven-ward: Then taking a Solemn farewell, I desired him to resign himself up to the mercies of God in the alone and All-sufficient merits of Christ, and so I went out of the Cart; and after a little time of Consideration with himself, the Sentence of Death was executed upon him.    

AN ACCOUNT OF THE Five Jesuits, Condemned to be Drawn, Hanged, and Quartered, on Saturday the 14th. of June, 1679. viz. Whitebread, Harcourt, Fenwick, Gawen, and Turner.  
THese five Jesuits having received the aforesaid Sentence, for Conspiring the Death of the King, and the subvertion of the Protestant Religion, I did on the Monday following (because the duty of my Office as Ordinary obliged me) offer to them my assistance to prepare them for the Execution; but they did not Admit me to their Chambers: Thereupon, I desisted from any farther offer to Visit them. Yet upon the day of their Execution I waited for an opportunity to speak with them before they were, Conducted to the Sledges.  

I. Mr. Harcourt.  
MR. Harcourt was first brought down from his Chamber, to be carried up to the Chapel, where a door opens to convey them down the stone-stairs more conveniently to the Sledges.  
I thus spoke to Mr. Harcourt, Sir, you did not think fit to admit me to any Disourse in your Chamber, but now that you are upon the very Borders of Death, and must be judged to an Eternal State in Happiness or Misery, Consider well how heinous the Crime is for which you are to suffer Death. Beg of God to give you true Repentance unto Life Eternal, and do not stand out in the denying or extenuation of your Crime.  
Mr. Harcourt made me this slight answer, That I needed not to trouble myself concerning Him, for he knew his Duty; and so past away from me.   

II. Mr. Whitebread.  
THen came Mr. Whitebread from his Chamber; I said something of Advise to him as a dying Man, and told him withal, that I had earnestly prayed that God would give him Repentance, in order to pardoning Grace and Salvation. This he resented with more Calmness and Modesty of Spirit than Harcourt did, and put off his Hat to me at parting.   

III. Mr. Fenwick.  
I Had longer Discourse with Fenwick in a little Room alone by himself. I did Address myself to him in more Pathetic Expressions, than to the two other, because I had more opportunity for it. In sum, I wished him to search his heart, because every man's by Nature, is as deceitful as it is Corrupt. That he would pray to God to Undeceive him, as to any false hopes of Heaven, and not build on any Sandy Foundation, by trusting to any Humiliation for Sin, or the Merits of any Saint or Angel; And that he would not stand out in denying of his Crime. That he would consider seriously of that Sacred Scripture in the Twenty eighth of the Prov. of Solomon, the Thirteenth verse, He who hides his sin shall not prosper in the attempting of it, but rather exposes himself to a Curse. But whosoever Confesses and forsakes his Sin, shall obtain Mercy. He said, That he had Confessed 'twixt God and himself, and that was Sufficient.  
I told him, that in respect of the great Scandal he had given, and Reproach he had brought upon Religion, which Obliges to all Fidelity towards Princes, and forbids the Subvertion of a Lawful Government, he ought to express great Sorrow for, and detestation of such Principles which destroy Humane Society.  
But he angrily replied, What! do you undertake to instruct me, or others of my Order, as if we were not Men of Reason and Learning. I told him, that I was bound to assist him as a dying Man; and to put him in mind of seeking his Soul's Salvation, in a Right way. And that, whereas he slighted my Advice, he ought not to look upon any Protestant Divine, to be like Their Novices, whom they Train up in Ignorance, as if it were the Mother of Devotion.  
I said, that I stood Amazed, that any man of his Learning should so far forfeit the Repute thereof, and all the Sentiments of a Good Conscience, as to adhere to principles so destructive to all Order, Equity, and Government established by Light of Nature, even among Savages.  
He was not pleased with my discourse, yet I did assure him, I would not desist praying for him, while I could Rationally think, that he was Alive, and within the reach or benefit of my prayers. And so we parted.   

IV, V Mr. Gawen and Mr. Turner.  
I Can not speak with Gawen or Turner till they were placed in the Sledge. I spoke but little to them, Time, and the Noise of the people thronging me, would not permit me to say much. Only I told Mr. Gawen, that Now death stared him in the face, and his judgement to an Eternal State was very Near; therefore I advised him not to palliate or extenuate his great Crime, much less to deny it; for, he would hazard his Salvation, if he went out of the world with a falsity in his mouth.  
I told him I had and would continue to pray for him and his Fellow-Criminal in the Sledge with him. So wishing them a penitential frame of Heart, that they might obtain Eternal Life in Christ, upon the drawing away of the Sledg, Mr. Gawen shown a public Signal of Civility to me, and thanked me. He seemed much more cheerful than the rest. And I hope he had better grounds for it.   

Mr. Langhorne.  
AFter Sentence of Death passed upon the said Unhappy Gentleman, as being Involved in the Jesuitical Conspiracy against the King and Nation; I Addressed myself in a Visit to him, which he Accepted. When I first came into his Chamber, I told him, That I came not to upbraid a Dying Man, though of a contrary Religion: That I pitied him, as a Condemned Criminal; yet was more troubled, that he should Espouse the Popish Persuasions so far, as to Suspend, or Renounce rather, the Sentiments of Right Reason, in Embracing and Adhering to so Corrupt and Absurd Opinions. He answered me, That he thought himself in a surer Way for to attain Salvation, than any of my Opinion could set themselves in. For Protestants (said he) follow the Mistakes of their private Judgements; and then cry them up, for the Genuine Interpretation of the Holy Scriptures. But We (said he) who are Roman Catholics, have the Conduct of an Infallible Guide, to Interpret obscure Ambiguities in the Scriptures: For no Scripture is of any private Interpretation; otherwise, well-meaning Persons may propose, and put off their Fancies, for solid Conclusions, drawn from the sacred Records of God's Word. He said, That therefore, there was great need of an external, supreme, infallible Judge on Earth; whose Decision upon Appeals, can only state and determine all Controversies about matters of Faith and Practice. I replied, That the Divine Authority of God, as impressed upon the Veracity of the Scriptures, was never separated from the same Spirit, who did Dictate them, as unto special Guydance; so far, as not to Desert sincere Christians, that they should fall into any Damnable Heresy. But I feared, that the Romish Opinions were such, though they be imposed to be Believed and Obeyed, upon the score of the Pope's Infallibility, equally with the sacred Scriptures. What Blasphemy is this, for a sinful Man to arrogate the Title of Infallible, due only to God, the Fountain and Architype of all Truth! That the Father of Lights, gave Mankind the Best and Safest Conduct of his own Holy, Infallible Spirit, in Matters aforesaid. And that the Scriptures, being exemplified from his Essential Purity and Veracity, were not defective as Human Laws; which require, an External Judge and Interpreter, distinct from themselves, in their Original Constitution. So that, in all Things necessary to Salvation, the Scriptures were a Perfect Rule and Standard, to dictate and determine Matters of Faith, and Christian Obedience. Yet so arrogant is the Pope, as to Challenge an Authority to Himself, to give the Scriptures a Sanction; yea, to Overrule them by his Corrupt Traditions, which he declares Infallible. Thus he Exautorats, and Invalidates their Divine Original, and Superintendency; as if they received all the Life of their Interpretation, from his Authoritative Dilucidation, as the Moon doth her Light from the Sun. Hence it is, that when the Pope enters into any Council, he hath the Bible placed under his Feet, while singly himself Overrules the Council; and Exalts his sole Determination, above the sacred Records of Truth. Hence it is, that under a Pretence, that the Scriptures are Obscure, and a dead Letter in themselves, that they must be Animated with his Traditions, though never so Absurd and Contradictory to their Divine Authority, Certainty, and Perfection.  
Also I said, That where the Scriptures were Obscure in one Place, they explained that Ambiguity in another: So that, there was no need of any External Judge. And that Protestant Divines, did not give out their Private Sentiments, and Interpretations of the Scriptures, for Laws, to supersede the Innate Authority of the Scriptures; or to oblige Christians to an Implicit Faith and Obedience, as the Pope doth; who overrules the very Scriptures Themselves: So that, no part of them is Canonical, but only those Books, which he declares to be such. Thus a sinful Man judges that sacred Law, by which himself, and all Men must be Judged; though he claim a Power to Pardon Sin, and Dispose of the Eternal Rewards of Virtue, or Vice; accordingly as himself pleases to determine the Nature and Circumstances of Both. Hence I said, It proceeded, that the Opinions of the Romish Church were so Corrupt, as moulded and adapted, to serve and promote the Carnal Interest of his Ambition, and the Licentiousness of his Followers.  
Then he asked me, Whether I did not think, that the Popish and Protestant Religion, might not be Reducible into a Coalition or Unity? I answered, No; because they were so Contrariant, that they could never Cement, so as to yield a safe Conduct to Eternal Life. Inasmuch, as Christ himself averred, That in vain do all such Worship him, who Teach for Divine Doctrines, the Traditions of Men: That whosoever Adds or Diminishes from Scriptural-Fundamentals, despises, and seeks to nullify the Wisdom and Authority of God Himself. That Popish Principles undermine, and subvert the All-sufficiency of Christ, in the Execution of his Offices. That as Socinians cannot be accounted Christians, who deny the Divinity of Christ's Person: So Romanists, who Invalidate his Offices, are Antichristian, in their Spirits, and in their Mis-belief.  
Therefore, there is no more hope, that two Religions so opposite, should ever Cement in One, according to the Analogy of Faith, prescribed by Christ; than that Light and Darkness should agree, or have Fellowship.  
Nor can there be any Colour of right Reason, for that Distinction; That Popish Traditions are rather beside the Rule and Dictates of the Scriptures, than directly contrary to them. For, whatever is not agreeable to the Revealed, Perfect Will of God, either directly, or by natural Consequence, or by right Deduction, it is a Sin. Consider, There is as little Hope and Comfort for that Person, who falls into a River, by slipping betwixt, or beside the Bridge; as for him, who directly casts himself into It. Both may be Drowned irrecoverably. The One, out of the Inadvertency, or Mistake of a Drunken Giddyness: The Other, out of the Presumption of a sullen Obstinacy. There are more Ways which lead to Death, than the direct Stabbing of one's self. So, Transgression on the Right-Hand, in a Superstitious Zeal, may ruin a Man's Soul, as certainly, as downright Atheism and Profaneness.  
After these Discourses, I asked Mr. Langhorne, That I might Pray with him? He answered me, No; Yet, I desire your Prayers at Home. He said, That Prayer in Presence, was an Act of Communion; but it was unfit, to join with One, who was not a Member of the Roman Church. I replied, That I thought, there was little or no Difference in such distinct Praying; however, it could not be any unlawful Act. He would not Admit me to Pray with him: Therefore, to root out such a Scruple, I shall state now, more at large, what I then spoke more succinctly. Is not Prayer an Universal Duty, and a Testification of Christian Charity? Therefore, to limit It only to such, who are Adopted into any Faction, is to look on all others, as Excommunicated from Christ, and the Hope of Salvation by him, as the only Head; who Influences the Universal Church, with the Spirit of Faith, Unity, and Concord.  
Can any Papist think to receive Benefit by Prayer, himself being absent; who hath not so much Charity, as to bear Protestant's Presence, in Praying together? What proud Singularity is this? What Inconveniency can happen, from a Protestants joining with a Papist in Prayer, if they do not mix their Private Opinions (which are fit for a Disputation) in the time of Praying together? Such Imprudence would turn Prayer, which is the Badge of Christian Communion, into an occasion of Reproach; and embitter each others Spirits, to remain at a farther distance. To prevent such a Mischief, let them consent, that they will keep close to Scripture. Matter, and Phrases in Prayer; because in these, they are agreed. So shall they not grieve each other, by an uncharitable Exagitating and venting of their private Opinions. Yet I deny not, but that they ought to desire of God, that he would clear up to them his Truth and Ways more fully; and that, in whatever they descent, by way of Mistake about Opinions Foreign, to the Essential Parts, and Fundamentals of Christian Religion, they may come to a right Understanding of each other; and may recede from any false Mixtures, superadded to Christ's pure Religion. Therefore, to deny any Protestant Divine, to Pray with Popish Persons Conidemned, when they cannot have the Relief thereof, from any of their own Persuasion; lest they should Confirm them in their corrupt Principles, or join wicked Counsels, to diffuse their Treasonable Designs, by Messages, to put Plots in Execution, is a Warrant to deny them the Assistance of their own Party. Yet they stick not, to grow sullen and insolent, in rejecting the Prayers of Protestant Divines.  
How careless of, and cruel to their own Souls, are such, who will not by all Lawful Helps, secure and promote their Souls everlasting Blessedness! Is not this such a Breach of Charity, as to make void their own Prayers for Themselves? and to limit Christian Religion, only to the Roman Church, which is but a Corner of the Christian World; and cannot be properly Catholic, unless It embrace an Universal Charity for All Christians, who Profess the same Christ, and the same Fundamentals of Christianity? But Protestants, have not so departed from the Church of Rome, as to hate all Persons of her Society; but only, their Corruptions in Doctrine and Practice. We deny not to them, the Duties of Common Charity; or such Requisite Assistances at the time of Extreme Sickness, or Death, which may safely consist with their not being Confirmed in Popish Principles, too deeply rooted in them already; and the Consistency of the Established Government, in the English Church, and State. After these Conferences with Mr. Langhorne, I asked him, Whether he were the very Person Accused before the Committee of Parliament, in 1666; for being Conscious, at least, of the Conflagration of London, by Treachery: Because Mr. Richard Langhorne, Counsellor at the Temple, is said in a Deposition upon Oath, to have cast out Threatening Words about the said Conspiracy?— He answered me, That he was the Person then Accused; but knew no more of the Firing of London, than he did of this Plot. But what he knew of This, is sufficiently Demonstrated, by his being Condemned, and Executed for a Wellwisher to It, and Agent in It. I offered a second Visit to him, on the Thursday before his Execution; but he sent me Thanks, and desired to be wholly Retired to himself. So being in the Country when he was Executed, I cannot give any further Account concerning him.     

THE False Appealing Jesuits, Silenced and Confuted: OR, A Discovery of their False Courage and Cheerfulness at Execution; how differenced from the hidden Manna of Real Martyrs.  
I Do more than probably believe, that the Jesuits appenls relating to their Innocency, were mere Equivocations; and that I may not be censured to wrong them by a suspicion only, I shall Endeavour to prove, that they made false Apologies and Appeals. This I shall do three ways.  

First, I will present you, with many Assertions of the Doctors of their own Church and Society, who maintain Equivocation, yea down right Perjury, Lawful in those Circumstances, which occurred to these Jesuits.  
Secondly, I shall demonstrate, how Suitably they drew the Copy of their Defence, after the Original Pattern set them by the Precedent Fathers of the same Society.  
Thirdly, I shall Demonstrate, how deep-dyed a Sin it is, how great mischief it doth, and what exemplary remarkable punishment, God usually inflicts on such false Appellants.   
First, IT is very likely, these Jesuits were Induced to make Equivocating Appeals when dying, because so many Doctors of their Church assert these to be Venial, nay Lawful in many Cases. Soto, who was a Principal Divine in the Council of Trent, He acknowledges Perjury to be a greater Sin than Murder: Notwithstanding he maintains the Violation of Promissory and Assertory Oaths, to be only Venial, not Mortal Sins, how habitual and enstomary soever they be: So that, thereby, the dint of the Magistrates just Sentence, may be avoided, or the Catholic Cause promoted.  
Now, if rash Appeals be (in the right Construction of them) a great Contempt of God, False Ones must needs be an high degree of Blasphemy and Atheism. These, joined with self-Imprecations, are a Mocking of the Divine Majesty, and the sending up of a Challenge to the God of Truth, to damn the Appellant, if he speaks what is False, or any way Conceals the Truth. Yet in the Jesuits account, not only Officious Lies, but downright Perjuries are Lawful; when they may serve the Interest of their Church, maintain their false Doctrine, or Conceal their Hellish Designs. It is a great poice of Piety, to make Lies for the promoting of their Religion; So Ludavious Vives, and Espencaeus Comment in Tim. lib. 1. cap. 11. pag. 156.  
Here it is to be Observed, that the third Lateran Council decreed it Lawful, to Depose and Kill any Prince Infected with Heresy (that is to say) being a Professed Protestant. Hereupon, these Jesuits thought, They needed not the help of an Equivocation, in asserting of their Innocency; because by the Maxims of their Bloody and Hellish Divinity, they affirm that it is better, to suffer a King to be Slain, than to reveal the Confession, of such a design intended. So Eudaemon in Apolog. Garneti. ch. 13. And Suarez Tractatu de Panitentia, That the Lord gave to St. Peter, and Consequently to the Pope, Power to make that which is sin, to be no Sin So Bellarm, in Barklaium. ch. 31. That to Kill a King who is deposed, is not to Kill a King, but only a private Person. So Tolet, lib. 4. De Instructione Sacerdotali. ch 58.  
That, he is not a Murderer, who Kills an Excommunicated Person, being possessed with Zeal towards our Mother, the Catholic Church.— So, Pope Vrban, in the 23d. Cause, and 5th. Questions That the Sentences, Decrees, and Judgements of Judges, who are Excommunicated, (as all Protestants are by them) are Void, and of no Authority. So Tolet, lib. primo, De Instutione Sacerdotali. cap. 13. That the Pope is Lord of all the Temporal Possessions of Kingdoms.— So Bellarm. in Barklaium. cap. 21.  
Cardinal Du Perron, in his Oration made to the States in Paris, (upon the 15th. of January, 1615.) doth not think it fit, that a King should be Killed, but only Deposed; which is all one, as to Condemn him to Die: Because (as they say) from the time of his Deposing, he is no more a Lawful King; but an Usurper. Now, every Usurper of a Kingdom, may Lawfully be Killed. The said Cardinal, Equivocates in his Advice. For, he speaks to this Effect: Let us not Kill an Heretical King, but Depose him. That is; Let us however, Disarm him of his Authority, that he may be Killed. Let us take his Title from him, which is a Means to preserve his Life. Let us not Kill him, while he is a King; but let us Depose him: And then, who ever Kills him, shall not Kill a King. These Say, are full of Contradiction, and very Weakly, yea Wickedly, set together.  
By such Popish Principles, the very Foundations of the English Government, are quite blown up; as if they had been at the Mercy of Faux. They hold, That the Nation being Heretical, (because It will not stoop to the Yoke of Antichristian Tyranny) hath no Government properly It's Own; No King, no Subjects, no Parliament, no Laws, Liberties, or Propriety in any thing. They think, they may deal with Us, as Monsters of Mankind, who have forseited all into their Hands; and nothing shall hinder them from taking Possession, any longer, than till they can Master the Power of our Severeign Lord, the King, and his Laws.  
They deny, we can have any Legal Parliament; because the Peers, (they allege) are Infamous as Heretics. And Freeholders', to Choose and be Chosen for Commonners, have no Propriety. None have Power (they say) by Consequence, to Make Laws, to Require or Grant Subsidies: For no Order of Men, among Heretics, have any thing of their Own, to Give or Grant. All is Forfeited from them, for their Heresy. They hold, That our Laws are of no more Force, than the Agreement of a Company of Robbers: Because, being Excommunicated, we are, Ipso Facto, Divested of all Civil Right, and Propriety in our Laws, Estates, Liberties, and Municipal Privileges. So that, these Jesuits pleaded Innocency, because they Acted By and Under the Pope's Commission; which is Presumptively-Constructive, for Depraedation of our Goods, and the Destruction of our Lives, upon his Issuing out the Sentence of Excommunication; though no Declaration should expressly enjoin the Execution of Rapine and Murder.  
To be sure, He who will Regulate himself by Their Maxims, may Act any Wickedness in the World, without any fear of Deadly Gild. Yet, That Church pretends to a Monopoly of All the Holiness upon Earth.  
They may persist till Death, in all Perfidiousness to God and Man, in Breach of Promises and Compacts, in all Lying and Perjuries, in Slandering or Detraction; yea, in all Unmercifulness and Cruelty to Protestants: and yet, Not fall short of Salvation, if these Impostors may be trusted upon their Own Maxims. These abominable Practices, are but Specks or Motes; not Against the Law of God, (the End of which, is Charity) but only Beside It. So Durandus, Vega, Rada, Herrera, Estius, Becanus. All these  Crimes, are but Peccadilioes in Their account, when Committed against Protestants. For, they own These, No Charity; and therefore, may justly Contrive their Destruction, as Heretics. If an Atheist had a mind, to render the Christian Name Odious, and the Gospel a Licentious Doctrine, tending to Debauch Mankind; He could need no greater Argument, but only This, viz. To persuade Men, that the Maxims of the Roman Divines, are Conformed to the Rules of Christ, and Christianity. For, Do not Popish Doctor's Reverence Hypocrisy, as an Holy Art? A Lie, though very Gross, is only Venial in Their account, unless it do Much Mischief; not so, when it is only against Truth itself. Thus, it may be as Innocent, to tell Lies, as Truth; and as Criminal to speak Truth, as Lies. There will be no Difference in their Own Nature, unless by accident, they do Hurt Alike. Thus Soto, ibid. Lib 5. Quest. 7. Artic. 4. Pag. 168. Yea, Antonius Corduba determins, that a Person Interrogated by a Judge, whether such a Crime were Committed by him, may stiffly Deny It, (although he Did It) with this Reserva, I am not bound to Discover It; though he be upon his Oath, to declare the whole Truth. He may Equivocate in usual Form, says Lopez. cap. 51. pag. 264. Angel Sum. V Confess. N. 1.  
Yea, Popish Doctors have Devices to Legitimate the worst Wickedness. Bellarmine says, If the Pope should forbid Virtue, and command Vice, the Church must practise Vioe, or sin against Her Conscience. If the Pope can dispense with Vows, which are Solemn Promises made to God, why not with the Gild of False Appeals? So Canus, pars Sexta, Relict de Paenitentia.  
Some affirm, That the Pope can Legitimate Incest: If so, by the same Reason he may pardon False Appeals. For, What are such, but a Spiritual Incest, committed 'twixt the Heart and Tongue; which ought to agree in speaking Truth, for this is the Souls-Chastity? They count it better than Innocent, to abuse the World with Lies, even in point of Religion. Surely, if the Injury be not Great there, wherein can it be Small? Yea, they allow of Lies, in their very Devotion. Peter Abbot of Clunie, declares That in one Church-Hymne, in the Praise of St. Bennet, he found  Lies, at least. They affirm, That they may safely Lie, in Confessing, that they abhor the Sin confessed: Yet themselves look upon the Confessors Chair, as the Divine Tribunal. So Angelus, Sylvester, Navar. Cap. 21. Num. 37. Covarruvius, Soto, Bannes. Now, if they may lawfully Lie, in doing Penance; when or wherein will they speak Truth? If such a Sacred Part of their Religion be thus Profaned, we may well conclude, that wheresoever they find any Liberty for speech, they must have Licence to Lie, and that ex Officio.  
Nor can we rationally expect from Jesuits, that they will Swear the Truth at Death. You will say, Then Conscience is more awakened, made quick and serious in the Directive and Corrective Part of its Office. So that, the most profligate sort of Sinners, when Dying, will not dare but to declare the Truth. I reply: Yet Jesuits are Errand Designers upon men's Consciences, to seat themselves as Over-awing Demigods therein, while they dictate Cheats and Dotages unto them.  
Yea, How do these Seducers Instruct their Novices, to believe such strange Absurdities, which Themselves deny at Death? Then they detest all Lying Doctrines and Miracles; as also, all Dispensations for Equivocating. This they pretend to do, when they have a Prospect of Damnation at Death; and to make the World believe, that Protestants Charge them with False Imputations. Yet I cannot suppose them to be Serious, in Renouncing their False Tenets at Death. For, if they did hearty do it, How could they aver, that they Died in the Profession of the Romish Church? What Contradictions are these Asseverations? If they spoke the Truth, when Dying, then were they Apostats from that Religion, which themselves style Catholic and Apostolic. These Jesuitical Impostors dread not Damnation itself, while they turn themselves into all Forms; and for their Interest, affirm and deny the same thing in a Breath; whereas Truth is the same Eternally, and altars not. Yet, these Men live by a false Religion, for Earthly Interest and Grandeur: But, after all their Dissimulation and Intrigues, seem to Die in the right Religion, Instituted by Christ.  
Hence it was, That they Disclaimed the Merit of Good Works; and at their Execution, did not so much as Touch upon any Thing grossly different, from the Purity of the Protestant Religion. Hence it was, that they Prayed not Audibly to any Saint or Angel: For, had they Grossly Contradicted the Scriptures at their Death, their Appeals (they thought) would not so Cleverly have been Believed by Credulous, Vulgar Minds. It may be, in their Appeal to God, they Equivocated, and meant, that they Appealed to the Pope; whom they style, Their Lord God, as seated High in the Veneration of their Hearts. For they give little less, than Divine Honour to Him, in presuming, that his Vnholyness-Absolution, is an Immediate Ticket, to Challenge Heaven by, and to wash them clean from the Gild and Reproach of the Greatest Villainies.  
Doubtless, these Appealers were so well known to, and Approved by his Holiness, as it was a Wonder, that he did not work a Miracle for their Impunity. However, It is likely, that he so far honoured these Eldest Sons in the Mystery of Iniquity, that they escaped Purgatory by some rare Contrivance, and were Dignifyed Saints immediately after Death, for being Knights of the Post. Doubtless they were hardened in this presumption, that the Pope hath power to Dispense with the Sentiments of right reason, yea can make void the positive Duties of the Divine Law. Hence it is the common Doctrine of their Church, That it is not Lawful to keep Faith with Heretics, in promissory Oaths, or Assertory Justifications of their Integrity. Romish Doctors affirm, that if the Pope constitute and declare Virtue to be Vice, and the most abominable Crimes to be Innocency, they are bound under the Penalty of Damnation to believe him.  
Now this is to Arrogate a Power above God himself, who cannot alter the Eternal Nature of Moral Principles, which are such Fixed Truths, that what is Right and Just, or Wicked and Unjust in the Nature of the thing itself, was such, before any declaration of the Will of God concerning it was superadded. Therefore to change the Measures of Good and Evil, which are Originally founded in the Essential Intrinsecal Goodness and Badness of Principles, is to give a Dispensation to Sin. It is to Exautorate or Invalidate the Eternal Principles of Virtue, although these be Established on the very Dictates of right Reason. This is to Supersede and make void the Authority of God himself, who hath Implanted those common sentiments of what is right or wrong, in the Hearts of all Men. They, who draw all Appeals to the Pope for the Decision of what we are to believe or practise, though contrary to Divine Revelation (which is to make God himself a Liar) how can such Miscreans be credited in the most solemn Asseverations of their Integrity? Had these Impostors turned their Eye, with an Holy, Awful Reverence upon God, the Prototype of Truth; had they had any regard of his Omniscient Inquisition, after false Appellants, they durst not have Challenged his Justice, to detect and punish their Impudent Assertions. Surely, they dreamt of being weighed in Saint Michael's Balance, which is a Popish invention to deceive dying persons; as if their Meritorious Treasons for promoting the Catholic Religion, should Outweigh their Lying Appeals; that so, they might not bind a Curse upon their Souls, but directly go to Heaven Thus, they did not weigh themselves in the Even Balance of God's Sacred Law, but flattered themselves in the Contrivances of a deceitful Heart; because any one grain of Sin, makes all real Good works of no value at all in God's account, when he makes a Righteous disquisition of the Nature of our Actions. All the Ways of a Man, are Clean in his own Eyes; but the Lord weighs the Spirit, Prov. 16.2. The Heart of a Sinner, often mistakes the Nature of its own Actions; and yet, a False Appeal concerning them, doth not Appall him. I desire all False Appellants, to consider well, how they Seal up their Damnation to themselves. I remember, how the Wife suspected of Adultery, was Tried by God's own Order and Appointment, in the 5th. Chapter of Numb. The Oblation to Try and Discover, was called An Offering of Memorial, to bring Iniquity to Remembrance, vers. the 15th. The Lord's Jealousy, will wax Hot, and his Fury Flame forth against Hypocritical Appellants. God Himself, will become a more Zealous Witness, and as Severe a Judge, to entail their Self-Imprecations upon themselves, and their Posterity. The Sacrament of Christ's bitter Death and Passion, shall not Purge away their Gild, nor Comfort them in asserting of their Innocency: It shall rather Revive and engraven their Iniquity, in the horrid Reflections of their Conscience. Their Appeal, shall not prove their Compurgation; but shall more suddenly and strangely Reveal their Iniquity, to their shame: while Upright Souls are made more Fruitful in a Conception of Holy Thoughts, and are impregnated with all the Graces of Christ's Spirit. An Hypocrites Belly shall swell with Pain, while he prepares Deceit; and when he falls in Travel with Iniquity, Satan, (that Lying Spirit) shall take the Deeper Possession of him. His Sin shall be brought more sadly to Remembrance, Haunt him in the Gild, and Hunt him to swift Destruction.  
Thus a False Appeal, like the Jealousie-Water, shall hasten a Consumption upon the Credit of every Impostor. The Curse shall enter as Oil into his Bones; yea, soak deeper into his very Soul. Thus Perjury binds firm, every Self-Imprecation upon the Hypocritical Appellant. Such Prostituting of Sinners Consciences to Perjury, in making false Apologies to be Credited, is as Great a Sin, as the Heathens Sacrificing of their Children, to the Idol-Moloch. For such False Appeals, may ruin thousands of Deluded Souls; causing them to Justify the Wicked, and Condemn Righteous Judges: Both which, are equally an Abomination to the Lord. It is very observable, in the 5th. of Numbers, the 15th. That in the Oblation made for Trial of the suspected Wise, there was No Oil, nor Frankincense, mixed with the Offering of Jealousy. This signified, that while any Sinner gives the Lord cause, to suspect the Chastity, and Loyalty of his Soul, in any False Appeal; such an Impudent Pretender unto Truth, (which ought to tie the Heart and Tongue, in the sacred Bond of Chastity and Agreement) shall not go Unpunished. He cannot have any Hope of being Anointed with the Spirit of Holiness, and of Peace. His best Services, shall not be Received with any Merciful Interpretation; nor can the Prayers of such, yield any Delightful Savour to the Lord; because they cannot be mixed with the Fragrant Incense of Christ's Meritorious Intercession. This Advocate, shall rather turn the Edge of his just Indignation against them: Yea, by degrees, such Sinners will Commence from Lying Equivocations, to downright Perjurious Atheism, and the scoffing at all Religious Fear of Damnation, to all Eternity. Apologies artificially contrived, neither cover the Scandal of the Sin, nor Cure or Recover the Sinner. They are rather Libelling Accusations against God's Justice, who hath found out the Hypocrite, in his Atheistial Presumption of Impunity. Such Self-Defences, rather aggravate Gild, than wash away the Stain of Sin, or Reproach.  
Ingenuously to Confess the Crime laid to our Charge, and proved upon us, is the only Honourable Apology, and not any Sordid Yielding up of the Cause. Judah's Name, which signified to give Praise to God by Confession of Sin, was made good by his Practice, in the Case of Thamar. A True Penitentiaries Heart, is Grieved for his Offence, and not embittered against any Adversary, for Charging It Home upon him. Thus, by Ingenuity, we prevent the Judgement, and severer Condemnation of the Lord. He will never Reject such, who will put themselves to Shame; but will then be most pacified, when they least spare Themselves. At Christ's Tribunal, to Justify one's Self, is to Lose the Cause, and more incense the Judge of all the World. There, impudent Appealers shall neither be able to Conceal, nor to Deny their Crimes. Then, they shall not Defend themselves, much less, Glory in their Shame. A free Penitential Confession, Reconciles God to the Sinner; and the Sinner to Himself, in the Recovery of his Lost Peace and Reputation. Yea, it is attended with the Wonderful Essicacy of Faith; not only in applying the Merit and Virtue of Christ's Blood, shed for the Expiation of Gild; but it also obtains Singular Remarks of Divine Favour. I shall instance This, in a Minister; who once joined with others of his Brethren, in Ejecting Satan out of one Possessed. Satan being loath to be disturbed or ejected, designed to discourage this Minister, by suggesting to the possessed Person, that he was formerly of a Scandalous Conversation; whereof the Daemoniack Accused him before All who were present. The Faithful Servant of the most High God, acknowledged all those Crimes laid to his Charge, and took the Shame of them to Himself; thereby giving Glory to the Lord. Hereupon, he grew more Confident, that the Lord would signally Honour him, as an Instrument to Eject Satan out of the Possessed Person. Hereupon, he set himself more humbly and fervently to Pray; and in the very time of the Duty, the Devil flew out of his Long loved Tennement; so that, the Daemoniack was not longer Tormented by him. If these Jesuits had been as Ingenuous Confiten●s, as they had been Busy Confessors, in racking other men's Consciences; This itself, had been a Miracle. But they Dye in the same Impostures, which they promote while they Live. Their Religion, (as they have moulded it to Secular Interest) is nothing but a Cheat, Varnished over with Specious Shows of Piety: It is only a Fardel of Lies subtly packed together, and the Dead-Sea of all abominable Impieties. Therefore, no wonder, if such who avowedly profess the Trade of Seduction, are as Dextrous at the Art of Equivocation. Hence it is, that they Obstinately and Impudently sport Themselves, in maintaining that Mystery of Iniquity, against all Right Reason, and Self-Conviction. While they draw all Appeals to the Pope, as Infallible, they presume, that He can supersede the Righteous Judgement of the supreme Majesty of Heaven, in delivering of them from the Curse of their False Appeals.  
All the foregoing Considerations being well weighed, the Self-Imprecating Appeals of these Jesuits, If they were not as Innocent as the Child Unborn, needed not stagger any Person, concerning the Justice of their Condemnation and Execution. For, that Form of their Canting Plea, which very probably, was prescribed to them, or fore-agreed to among themselves, without any Alteration, may be thus Unriddled; viz. I can no more Protest my Innocency, than the Child Unborn can. I cannot Really do it; though in Artificial Words I may Endeavour it. Or Thus: The Child Unborn is Really Innocent, but cannot Protest it. I may and do protest it; yet have it not Really to protest: Nor is the Child Unborn really Innocent. True, It cannot be Charged with any Injurious Fact; yet, is It not Innocent, because the Rectitude of Human Nature, or that Original Righteousness, which ought to be in It, by the Law of its Primitive Creation in Adam, the Root and Common Trustee of Perfect Righteousness, for his Posterity, is by his Apostasy, justly wanting in every Child. There is in the Nature of the Child Unborn, a Seminal Averseness to God, and a Propensness to all Evil. Therefore, to affirm, That they were as Innocent as the Child Unborn, was as much as to say, That They were Guilty before God; for, So is the Child Unborn.  
Yet, the Council of Trent hath Determined, (as an Article of Faith) That in Baptism, all the true and proper Nature of Original Sin, is quite abolished. Upon That account (They say) God himself, cannot bind any One to Repent of it any more, than of an Innocent, Harmless Thing. Council Trident. Sess. 5. cap. 4. Soto ibid. So, these Malefactors, being now about to Receive (as they presumed) the Baptism and Crown of Martyrdom, thought this would immediately wash away the Gild and stain of their Bloody Crimes; yea, Repair the Integrity and Peace of their Conscience, after a False avowing of their Innocency. Possibly, they reputed themselves Innocent, because they were Arraigned before a Protestant-Court of Judicature; which they counted Incompetent, to take Cognizance of their Crimes; and so were Innocent, in That Respect. Or, themselves esteemed It, a Meritorious Act, to Murder Heretics. This De Graffiis proves, out of their Own Church-Laws. Graff. lib. 2. cap. 11. Numb. 12. Barronius also, Commends the Murdering of Protestants, as having Forfeited their Lives by the Sentence of Excommunication, pronounced against them Yearly.  
Suarez, an Eminent Author, in the Fourth Chapter of his Sixth Book, against the King of Great-Britain, saith, That if the Pope Deposes a King, without giving Express Commission to Kill him: In That Case (he Cursedly saith) It belongs only to his Lawful Successor, if he be a Catholic; or, if He will not do it, then, it belongs to the Common People to do it. Yea generally, Bellarmine, Becanus, Francis de Verona, Ribadinera, Gretzer, Eudaemon-Johannes, and Emanuel Sa, (all which, amount to more than only Mariana, as Mr. Gawen untruly Alleged) These maintain, That the Pope hath Power to Chastise (yea, Kill) Heretical Princes. From the Deposition of Henry the 3d. by Sixtus the 5th. ensued the Parricide Committed by Jaques-Clement: For the which, the said Pope gave Thanks to God, in open Consistory. This Oration was Printed at Paris, by Nicholas Nivelle, and Rollin Thierri; with Approbation of three Doctors, viz. Boucher, De Creil, and Ancelin. Or (it may be) they pleaded their Integrity, because they Acted by, and under the Pope's Commission; who (as they believe) can Legitimate the worst of Crimes, so as to make them become Real Virtues. This Assertion I believe no more, than I do that Rapper of the Popish Miracle, pretended to be wrought upon this Occasion: A Polonian Gentleman, speaking slightly of the Pope at Dinner among his Friends, the White-Bread next to him, became presently as Black as Ink; But upon his Penitential Recanting, it turned Whiter than it was before. Thus their Appeals are of as much Credit, as their Fabulous Miracles.  
Or, it may be, they Pleaded their Integrity, as their Holy Father, the Pope, assumes High Names of Sanctity; being himself of a clean Contrary Disposition. Thus a Cruel Pope, takes the Title of Clement; and Malefacins, will needs pretend to be Boniface. This is to be Innocent, per Antiphrasin, by the Rule of Contraries.  
But, that it may not seem strange, that Dying-Criminals will falsely avow their Innocency, myself, in my late Experience, (as Ordinary of Newgate) have known some Malefactors Condemned for Murder and Burglaries, to have gone out of the World, with a Notorious Asserting of their Integrity; although they had twice or thrice Confessed to me, (with some seeming Remorse) that they were justly Condemned for the said Crimes.  
I do believe, that the Jesuits have been their Tutors, Patterns, and Patrons, in such Abominable Untruths. I shall more closely Convince all  Persons, that these Five Jesuits could not be Innocent. Their Witnesses from St. Omers, were Votaries Trained up in their Religion, and sworn at their Entrance into the College, to obey their Superiors Instructions. Therefore, some of them being asked by the Honourable Court of Judicature, What they could aver (as to their own Knowledge) about a very Material Question? replied, That they were not Instructed to Answer that Point: Which demonstrates, that they were Fore-taught, as Parrots, what to allege in other Respects, to have invalidated Doctor Oats his Testimony: Yet were they Herd with Wonderful Patience and Candour. Nay, the Jesuits themselves, when they made their Own Defence, did offer nothing of any considerable weight, but mere Sophistical Evasions, why the Court should not proceed to pass Judgement upon them. At their Execution, What Self-Imprecations did they use, as if they would by These, as a Magical Conjuration, Charm the Public Spectators, to give Credit to their Lying and Atheistical Appeals.  
Yet, these Disturbers and Underminers of Human Society, before they were turned out of the World, thought it Necessary, to Charm the Secret-biting-Accusations of their Consciences, with Father Whitebread's Absolution, which they Received (in all probability) when they Whispered together. This they Reserved till Now, as a Presumptive Purgation of all their Crimes, and as a Safe Ticket, or Transport unto Heaven. They counted Atheistical Lies, to be St. Peter's Keys, to Open Paradise unto them; Or a most Dextrous Artificial Pick-lock, to screw themselves into a Good Opinion with the Credulous, Vulgar People. But, as that Witty Pope said, (when he Sprinkled Holy-Water on Romish Novices, and they Expected Miraculous Effects) He who will be Deceived, let his Superstitious Conceit be Rewarded with a Cheat: So say I; Let Papists be deluded with false Protestations, who believe a Religion, stuffed with Lies and Blasphemies. But, let not any Protestant be so Infected, as to Resign their Reason, and Resolve their Faith, into the Conduct of their bare Assertions; who Promote their Church, by all Deceivableness of unrighteousness. How are Popish Novices in a blind Zeal, hurried on by such Sophisters, to perpetrate the most Notorious Assassinations of Princes; and not to Boggle at This; as if it were a Virtue highly Meritorious. Thus do such Bigots gratify the Bloodthirsty Humour of the Scarlet Whore, and Execute the Fury of the Romish Beast. And yet, when Jesuits are Justly put to Death for Villainous Treasons, they dare protest, that they Dye Martyrs for the Cause of their Blessed Jesus; whom they Crucify afresh, not only by the Hands of an Idolatrous Mass-Priest, but in the Persecution of the Professors of his pure Religion.  
I will give some proof of this. Baron Hene, one of his majesty's Justiciaries in Ireland, assured a Person of Honour, that one John Curphy, a Papist, Condemned for a Burglary, in the Year 1671. at the time of his Execution, did peremptorily Deny the Fact, and made solemn Appeals to God of his Innocency. Yet, the Contrary was thus Discovered: After he had Hung some little time, the Rope by Chance broke; so he fell down a little Stunned: Yet some Seed of Life remaining in him, he was brought to his perfect Speech. Hereupon, Terror was so deeply impressed upon his Conscience, for Lying, (though counted a Venial Sin before) that he was forced to Confess the Fact; and after some time given him for Repentance, he was Executed as he deserved.  
Thus you see, that Impudent, Impenitent Malefactors, at different Seasons, have different Sentiments of God's Omniscient Justice, for Forging Lies deliberately, to make the World believe, that they are Innocent. God is concerned, in the Honour of his Justice, to Vindicate his Omnisciency, in some strange Discovery of such Matchless Impostors; who can hardly Repent in the time of Dying. Indeed, it is not probable, they should; who entail upon themselves, a Voluntary Curse, by their pertinacious Dissimulation, and their Lying Artifices. These Men, are of late, Commenced such profound Doctors in all Treason, Rebellion, Cruelty, and what not, which may destroy a Protestant Government, that they outstrip all former Monsters of Impiety. Had this Unparelleled Villainy been Effected, it would have been Celebrated for a Meritorious Act, in Contriving a Speedier and more Effectual Method, for the Propagation of the Romish Persuasion.  
This, is not the Truly, Ancient, Apostolical Faith; but a Mushroom of Fancy, started up, out of an Affectation of Superstitious Novelty; and cherished or spread by the Boundless Ambition of Earthly Pomp and Grandeur. How can any Man, who hath not quite Extinguished all Sparks of Reason and Ingenuity, Embrace such a Religion; which any Idiot may be Ashamed to Live in, and Afraid to Die in? For, it is a Miscellany of Blasphemies, and all Absurd Opinions; yea, of all Impieties.  
Hereby, it comes to pass, that at last, they are not able to put any Difference 'twixt Light and Darkness, Truth and Falsehood; nor to distinguish Righteousness, from Violence and Injustice; nor Piety itself, from the Extremity of Profaneness.  
I have done with the Discovery of the Falseness of their Appeals: Let us now see, whether their Faith and Charity in Dying, were of any Better Stamp.  

The Jesuits False-Faith in Dying, Detected to be Fancy and Presumption.  
HOw many False Martyrs hath the world afforded, who while they Courted Death, Sacrificed only a Sturdy Body to a Stubborn Mind, to keep up some Heresy in Repute? Jesuits count this, a brave Resolution; yet, it flows from the Inconsiderateness of a Sleepy secure Conscience. They weigh not the after-claps of Death, nor Dread the future Assizes of the Universal Judgement. Hypocrites, will as confidently, commit and commend their Spirits into the Hand and Bosom of Christ, as if they had been Washed in his Blood, and changed into his Image. Jesuits, who are a Faithless Generation, cannot really make use of the Shield of Faith, to Blunt the Sting of Death; or to Quench the Fiery Darting of Despair into their Hearts. For, that Faith which they pretend to, is rather Carnal fancy and presumption, than any well regulated Resignation of their Souls to the Conduct of the Scriptures, as embraced by a firm Belief, Such Resignation flowing from a Right-bred Faith, is Divinely grounded on the Sacred Authority of God Alone, who is the Architype of Truth. But Jesuits, do not believe the Scriptures to be a perfect Rule of Faith, and of the practicals of Christian Self-denial. If they esteemed the Sacred Records, able to make the Man of God Completely wise unto Salvation, then Consequently, they must needs be the strongest and only Shield, to overcome the Inordinate Love of Natural Life, and the Slavish fear of a Violent Ignominious Death. Such a frame can never be attained, unless the Purity of the Scriptures, which are Divine in their Original and Authority, be Assented to, and Embraced with a Faith Divinely subjected to them. I must receive and defend Divine Truth to the very Death; not because I believe it with an Humane Faith, as giving more credit to the Church's Tradition (which Consignes the Scriptures to be Canonical) than to the Authority of Divine Revelation: If so, I ground my Faith for Eternal Life, upon an Uncertain Opinion, or at best, upon the Rash and bold Assertion of some Pope or Council, who say and unsay, Decree and Abolish the same Constitution in a Breath.  
Thus, the Jesuits-Faith, which is merely or chief Humane, in the very essence and formality of it, (because the Church or Pope determines So, or So,) can never reach to the Spiritual pitch and excellency of that Divine Faith; which being grounded on the Sole Authority of Divine Revelation, can only Justify and Save a man's Soul, and Consequently, can only afford true courage and comfort in Dying. But Jesuits, never had their Hearts purified by believing, and obeying the Truths of Christ, as such; for then, they would have their Affections more in Heaven: But spending their Conversation chief among Machivilians of their own Tribe and Order, to promote a Secular Interest, rather than to Subject themselves to the Rules of the Blessed Jesus, (whose name their Society Blasphemously pretends to) they cannot have any Experimental Taste of the powerful joys of the World to come. Their confidence therefore in Dying, cannot be Hearty and Ingenuous. It flows chiefly, from the Effort and vigour of natural courage, not from a Super-elevated Principle of Unfeigned Faith, which takes a prospect of Eternal Life, not only beyond the pleasing Accommodations and Advantages of this present World, but also, beyond the Torments of Death; that so God himself may be Glorified All in All, and not only a Saintlike Cannonization be Ambitiously aspired unto, which, without real Holiness, is but the Dream of a Fools-Paradise. Are not such men under the delusion of a strange Phrency, and Spiritually bewitched, who put on an Artificial courage and zeal, in sealing a false Religion with their Blood, only, out of a fond Ambition, to avoid Purgatory on the left hand, and that the Pope may immediately Canonize them for Heroical Champions, in defending the pride of his Triple Crown. Jesuits account this, to be justifying Faith to Eternal Life, firmly to Assont to all the Pope's determinations as Infallible, when oftentimes, Popes have been persons neither of common Truth nor Honesty, but Atheists, Heretics, Conjurers, Sodomites, yea Incarnate Devils. Platina in the Life of John the 13th. Constan. Concil. Sess. 11. Art. 5. Benedict. 9 vide Baronium anno, 1034. N. 3. Yet the unwritten Traditions, or Fancies rather, of these wicked Monsters, must be Embraced as Objects of justifying Faith, by all such, who expect not to be sent to Purgatory, when they Dye. But, Can Jesuitical Martyrs, for the Pope's Religion, retain a firm Belief, that they shall be Canonised for Saints? Yes. For Graffius, Bellarmine, and other Divines, have found out a compendious way to Salvation: For, by Forming the Sign of the Cross with Three Fingers, to signify the Mystery of the Sacred Trinity: by drawing the Cross from the Forehead to the Navel, to signify, that the Son of God Descended from Heaven into the Bowels of his Mother; and then drawing the Cross line from the Left-Arm to the Right; Hereby the Cause of the Incarnation is Expressed; viz. Christ came from Heaven to Earth, that we who had deserved to be placed amongst the Goats at his Lefthand, might be removed to his Right-hand, amongst the Sheep. Behold! What Mysteries of Faith, Mother Church hath taught Her Eldest Sons, yea, all her Novices; that by these Exact Moods of Forming a Cross, without the Knowledge of any thing besides, even this alone, may be sufficient for Salvation. This is All the Faith, necessary for a Roman Catholic; and when by such Admirable Conduct of the Cross, he hath but Once believed, he need never more trouble Himself with Faith, while he Lives. So Bonacina Tom. 2. in 1. Precept. Disp. 3. Q. 2. N. 16. Graff. Decis. Part 1. Lib. 1. Cap. 24. N. 3.  
You have seen the Admirable Efficacy of a Jesuits Faith, in Signing himself, when Dying, with the Sign of the Cross: Now view the Effects of their Hopes.   

Jesuitical Hopes of Divine Mercy and Salvation, at Death, Detected to be False, and Vain.  
ALL Rational Hope of Salvation, is Divine in its Original and Foundation; this will not make them Ashamed, who are Possessed of it. Rom. 5.5. It is not like the Spiders-Web, because it hath God in Christ, for its Foundation. 1 Col. 27. Christ in You, the Hope of Glory. But now, Popish Doctrine is opposite to Christ in all his Offices, as making him to be an Insufficient Saviour. Thus they join Pennances, as necessary Additions to Christ's Infinite Satisfaction for Sin, as if he had Merited, to take away only the Fault or Offence; and had left the Sinner himself, to complete the Redemption of his Soul, by satisfying for the punishment of Sin, in Self-invented and Self-imposed Severities, upon the Body. How doth this derogate from Christ's Infinite Redeeming Love, in making a full and perfect Satisfaction for All Sin, and the Appurtenances thereof, in respect of Persons truly Justified. Besides, Romish Doctrine over-throws another part of the Foundation of true Christian Hope, which is, the Alone All-sufficiency of Christ's Meritorious Intercession: Thus they join with Him, Suffragans and Coadjutors, in this part of his Priestly Office; as if Himself were not a pitiful and faithful Highpriest, as God-man, solely and sufficiently prevalent with his Father, to Obtain whatever we can Ask, according to His Will. But Papists pray amiss to Saints and Angels; who know not their particular Distresses, nor the Thoughts of the Heart, which Ascend to God directly in Prayer: He only, can Hear the Suppllcations of Millions, at the same time; and Supply the Wants of All Creatures. Therefore, they are Guilty of Idolatry and Blasphemy in their Orlsons: And, Can such Sacriledgious Derogation from God's Honour, ground any real Hope of being Herd, or Supplied with the Necessary Means of Salvation? So far are such Prayers, from giving the least Hope of Eternal Life.  
2. True Hope, hath the Promises of Freegrace in Christ, for its Support: which Promises are only Yea, and Amen, in Him, to Christians that are sincere in their Obedience. But, Popish Doctors assert, that the Highest or most Necessary Duties of Christianity, are only Counsels, which they are at Liberty to embrace, or not; so as to make them practical. Thus they dispense with the Necessary Duties of Religion; in which, the very Essence, Life, and Power of it consists: As they fancy Divine Precepts to be but Arbitrary Duties; so, to such, Christ's Promises of Eternal Life, become as mere Ciphers, because they do dispense with his Laws, when, and as themselves please to be partial in their Obedience. That only is a Lively Hope of Salvation, which makes the Possessors of it, to purisy their Hearts, as God is Pure; which is fruitful in Obedience, and active in the ways of Holiness; which Girds up the Loins of the Mind, by avoiding all Impediments, and making use of all Expedients in the Christian-Race; thus the Hope of seeing and enjoying God, doth strenuously work up the Heart, to a Conformity in Holiness. Such an Hope only, can be a firm Anchor in all Extremities. But Popish Hopes (as the Spiders-Web) are soon swept away like Vanity: Yea, there is no Hope of Remedy, to Recover such to a Salvable State, who study to be Ignorant, and fear to know the Latitude of God's Will, lest they should be Obliged to follow it. How dangerous is an Implicit Faith! viz. to believe Only as the Church dictates, though she teach Points contrary to the Purity of the Christian-Institution? How can that Faith, which is grounded on the Authority of the Pope, and consequently, which is merely Human, as moulded to his Determination, produce any solid Hope of Eternal Life? Hope is the Daughter, or Twin-Sister of Faith: Therefore, As the Nature of This is, so Hope is True or False. Such blind Bigots, who hold their Souls in this Miserable Captivity, cannot rationally think them Redeemed by the Blood of Christ; while they reject that Saving Light which is offered to them. What then shall we think of Jesuits, who sin against Conviction, that they may uphold a Carnal Interest? If any persist in This, they Sin damnably, and cannot have any real Hope of Salvation. The like we may affirm of such, who, to Preserve their Trading and Worldly Accommodations in Popish Countries, quench the Sparks of True Convictions in themselves: These Persons are Ashamed or Afraid to Confess Christ's entire Truth, in the Purity thereof against all Romish forged Innovations, although These betray Men's Souls insensibly to Perdition Such persons, who for State-Interest, viz. to gain Favour or Wealth, suppress the Sentiments of Christ's pure Religion, and receive the Mark of the Beast; though not in the Forehead openly, yet closely in their Hand; This Anathema from God, may justly take hold of them, that they shall be blinded and hardened to believe Romish Lies, according to that Just Sentence, 2 Thess. 2.11. That They all may be Damned, who Believe not the Truth once professed, but Reject it: Or refuse to be informed of the Danger of Heretical Tenets, when Means of Conviction are offered; because, they Demonstrate hereby, That they have Pleasure in unrighteousness. Now, Popish Religion is the Greatest Seminary of Viciousness, and all Impiety: For, Doth not the Council of Trent Establish this, That Attrition only, which is but a slight Grief for Sin, from mere slavish Fear of Hell, or Shame, without any Love to God, is a sufficient Demonstration of Repentance to Eternal Life; so that the Sacrament of Penance be joined with it? Yet this Sacrament of Penance, on which they say, the stress of Sinners Salvation depends, is a mere Human Invention: God hath promised nothing to it, upon Popish Terms; neither can a Man build any rational Hope upon It, that it will secure him from Damnation. They affirm, That the Sacrament of Penance infuses All saving Graces, when Men are Dying: This is a Rare Device, by which Debauched Persons may escape Hell at last, without True Repentance. There was never any Heresy more monstrous and pernicious, than this of the Trent-Council, which makes all Sins Safe, and all Duties Needless, by a Knack of very Easy Use, and New Invention, viz. Absolution, upon the mere Profession of any slight Grief for Sin, though the Motive be but Natural, and the Grief itself, in the next Degree to Nothing.  
The Premises considered, I cannot see how Papists can rightly Ground their Hopes for Salvation, which is to be attained by Faith in Christ alone, as it purifyes the Heart to an Obediential Hope of Glory.   

Jesuitical Charity Counterfeit in Life and Death.  
I Do suspect, the Jesuits Charity in Dying, could be no Better than their Faith: For, according to the Truth and Strength of This, (which is the first Radical Grace Implanted) is proportionably, the Genuine Nature and Extension of Christian Love. Now, if the Jesuits Faith be Unsound (as I have Demonstrated) I cannot see any reason, why their Charity should be of the right Scriptural-stamp: How could these Jesuits sincerely Forgive their Enemies? Is Self-denial, this Grand Masterpiece of Christianity, so easily practised by Antichristian Spirits? Yet, they would make us believe, that they hearty Forgave their Enemies, as themselves expected Forgiveness from God. But such Sophisters use to Forgive their Just Accusers in a Compliment, as they believe themselves to be Forgiven of God in a Dream. I suspect, that their Reconciliation to their Adversaries, was as Mystical, as their Faith is Dubious. For, if they require an Implicit Faith only, to believe whatever the Church Virtual, viz, the Pope dictates; why should their Charity be more expressive and distinct, viz. in Comprehending such Persons, who designedly (as themselves asserted) sought to take away their Lives.  
Is This the Charity of the Roman Church, to Condemn all Protestants to Hell; while in a fond-mistaken Compassion, all Her Own Faction, (though never so prodigiously Wicked) are Canonised for Saints? Yea, Why doth the Pope, that Merciful High priest, permit so many Souls to lie broiling in Purgatorian Flames, when he ought with a more fervent Charity, and at a more easy price, to Redeem them thence.  
How could these Jesuits sincerely Forgive their Enemies, who fancy a strange Mock-Forgiveness of a Sinner, by the God of Truth. This they do, to colour and palltate their own Hypocritical Reconciliation. Their Blasphemy is this: That God in Pardoning Sinners, forgives the Offence, but not the Punishment. This must be satisfied For, In, and By Themselves. This makes way for fraudulent Reconciliations: For, the Malicious Person may allege the Example of God Himself; who, while he pretends to Remit an Injury, yet Reserves in his Heart, Seeds of Wrath for a Crop of Future Revenge. For, he will say, Would you have me more Merciful than God Herein, I have followed His Example. We are too much inclined to Revenge; we need not se●k Devices, to prove, that God Invites us there unto. These Men pretend Meekness of Spirit; but it is Malice Raked up in Embers, till they find a fit Opportunity to be Revenged in Earnest, and with a fuller Interest. I cannot see thorough the Mists of their Impostures; nor can I Reconcile their Hearts and Words together, when almost in the same Breath, they Revile and Condemn their Judges of Injustice.  
Virtually, they Supplicated for the Avenging of their Blood, as wrongfully spilt; while in those very Appeals which they made to God, they asserted themselves to be as White and Innocent, as Innocency itself. I have Read of Apollonius Thyanaeus, that when he Prayed, he had his Sword lying drawn before him, as ready to take Vengeance on his Enemies; though this were the only Expedient, to cut off Mercy from himself. Do not Popish Doctors maintain, That it is Lawful to Kill any one who only Reviles us? This, they count not Revenge, but a Regular Self-Love, yea, a very Just Care, which the Injured Person Owes unto Himself. At the Least, he may Repair his Honour, by the Swords-point of Recrimination. Doubtless, they who hold, That we own No Express Act of Love to God Himself, all our Life-long; and that the Intention, and Desire only of Loving Him (when we are Dying) fulfils our Duty in this Respect, could have but Little or No Charity, for their Enemies. This is really the Merciful Temper of Romanists, to wish, That by One Blow in the Destruction of His Majesty, they had readily dispatched Three Nations, because they will not stoop to the Yoke of Antichristian Heresy and Tyranny.  
How Diabolically did these Malefactors presume to Clear themselves, by clapping One Lie gravely upon Another. First, They asserted their Innocency, though Convicted and Righteously Condemned. Then, to testify their Innocence by their Meekness, they pretended to Forgive their Enemies; while by a Jesuitical Back Blow, they endeavoured to stab their Reputation, and Invalidate their Testimony by false Recriminations. Now, it is alike Absurd, for a Malefactor convicted by Law, to presume to Clear himself, by Calumniating of another; as for one really Innocent, to bear a False Testimony against himself. This is Unnatural, and against Regular Self-Love; but the Other is Natural to a Corrupt Heart, though it be Diabolical.  
I will prove the Absurdity of the First-mentioned Artifice, by instancing in a True Example of the Latter; viz. An Innocent Woman bore false Witness against Herself, that she was the proper Murderer of a Child, which was destroyed by its own Mother. The Devil suggested to this feigned Criminal, that it was impossible, she could have a broken Heart for Sin, unless she were publicly Hanged, and. so shamed into a Penitential Frame. The Woman closed with this Self-cruel Design, Indicted herself, and Pleaded Guilty of the Murder: But the Judge observing her modest and penitential Behaviour, could not think, that she was the Real Murderer. Therefore, he urged her, not wilfully to cast away her own Life, by palliating and personating of another's Crime. She frequently affirmed, that she Killed the Child. Yet at last, God was pleased to discover Satan's Stratagem. So the Mother, who was the proper-Criminal, was sought for, and Apprehended; but the Other was set at Liberty, with some Rebuke and Pity of her Folly. This strange Occurrence, a Person worthy of Credit, Related to myself, upon his own Knowledge, as he attended the judge in his Circuit.  
Now, Why is it not probable, that the Devil might as designedly, Animate these Jesuits, to assert their own Innocency, by darting Calumniations against their upright Witnesses, to Confirm them in their Impenitency. The Charity of these Jesuits, towards their Enemies, is the more to be suspected, because their Casuistical Divines declare, that a Criminal may lawfully Perjurate himself, in pleading of his Innocency; yea, may without Sin, falsely Recriminate, and Murder such Witnesses, who are likely to prove the Crime against Him.  
This is their common Doctrine, Bannes 22 Q. 70 Art. 3 pag. Thus Bolsec, and Chocleius, did cast out False Aspersions, to desame Luther and Calvin, that Credit might not be given to their Writings against the Roman-Church. Ledesma, a Dominican, assures us, that to Defame falsely any Adversary, is no Sin: For, it is the Common Doctrine of Aquinas his Disciples. Caramuel says, Twenty Doctors assert it Lawful. If Popish Confitents will be Prodigal of their own Reputation, and (out of a Superstitious Fear of losing the Benefit of Absolution, if they Enumerate not punctually all their Sins) will Charge themselves with such Wickedness, which they never Committed: How little Conscience will Jesuited Persons make, of Murdering not only the Good Name, but the Person also, of an upright Witness; that so they may prevent a True Testimony against them, or weaken the Validity of it.  
By this Maxim, which Legitimats false Desamations, the grand Sophisters in that Hellish Art, have set themselves upon a Pillory of Infamy, with this Inscription, That they are never to be Credited, though they Imprecate themselves, if they speak not Truth. Yet, these are the Persons, who would be Admired for their Self-denial, in Forgiving of their Enemies. This is of kind to the Blind preposterous Charity of their Popes, who often Canonize for Saints and Martyrs, such who are Executed for Treason and Rebellion. Yet Cotton says, in the 26th. Chap. of 1st. Book of the Institution, That to doubt of the Blessedness of such Canonised Saints, is to make a Challenge against the Book of Predestination; which the Pope (as Christ's Vicar) hath the Keeping and Opening of, though it be sealed up from the Knowledge of all Heretics. What a blasphemous Charity is this, to Arrogate the Disposal of the Book of Eternal Life? For, Who can think, that Popes have a Right to enrol whom they will amongst the Saints, when our Adversaries affirm, that many of Their Holynesses are Damned themselves?  
Let us now see, whether the Jesuits Courage, and Cheerfulness, in Dying for their Religious Treasons, be of any better Stamp, than their Dissembled Charity.   

Jesuitical Courage and Cheerfulness in Dying for Heresy and Treason, how Differenced from the Comforts of Real MARTYRS.  
Object. But is it likely, that such Holy Men should put on a Dissembled Courage and Cheerfulness, in Dying for Heresy or Treason?  
Answ. I Answer; Although this is the Worst sort of Lying, because it Counterfeits the Anointing of God's Holy Spirit, and stains the Glory of their Reputed Martyrdom; yet, I shall demonstrate, that Dissimulation in this kind, is not only possible, but frequently Exercised.  
Erroneous Principles may have such a Prevalency upon the Conscience and Affections of Heretics, and Traitors, as to raise a Passionate False Joy, in Suffering a Violent and Ignominious Death. But, How doth this strange Witchcraft, differ from the Real Joy of Christ's Martyrs?  
1. True Cheerfulness in Suffering, differs in the Springhead, or Root: There is a Gracious, and a Moral Kind of Sincerity. Now, from this Moral Inducement only, mere Opinionists will Do and Suffer much, that they may preserve the Peace of an Erroneous Conscience in being Honest to their False Light. Yet, do they not enjoy the Comfort of a Renewed Conscience: This prefers the Glory of God, and the Propagation of the Truth, before the Preservation of its own Peace.  
2. Jesuitical Courage, is Artificial and Forced, merely out of design, to keep up the credit, of a False Opinion; rather than any Hearty Demonstration of Real Self-denial. It spends itself in Vainglory, and is not attended with any Humble Distrust of Persevering. Impostors, in their pretended Comfort, are either Besotted with Sensuality, or Tickled with Fantastic Joy. It is no wonder, if they suffer out of a Brainsick Fancy, for the Brats of Popish Superstition. But Fancies in the Head, beget only Flashes of false Zeal and Comfort, by the Concitation of Brisk Animal Spirits. Thus, Frantic Persons (the Brain being overheat) Cant, in rattling of their Chains, as if they were Princes in their own Imagination. Impostors suffer, either from the Strength of Delusion, or from Stiffness and Rigidness of Spirit, because they hold it a Discredit, to be Changelings in Opinion. But one Divinely Courageous for the Truth, chooses rather to be Its Captive, than the Champion of Error.  
3. Impostors cover a sad peevish Heart, with a jocund Countenance: But real Martyrs, having the secret Consolations of God's Spirit, are not Transported with Airy Joys, neither are they Theatrical in their Carriage. Joy in the Holy Ghost (not in Fancy, or the Face only) rests upon them. Res est Severa, Verum Gaudium.  
4. Dissembled Courage, cannot be uniform in a constant Undauntedness; viz. Such, which becalms the Passions, and confirms the Sufferer in his Uprightness. But some Jesuits have used Opiate Potions, that they might bring a Stupefaction on the Animal Spirits, so as to have Little or No Sensation of their Death. But real Martyrs, refuse to use any Artificial, Sinful Means, to force Joy, rather than to wait for it from Heaven, by the Acting of a Regular Faith. A Pseudomartyrs Courage, is designed to Hector Protestant's into a Belief of their Cheats; and their Patience is as Counterfeit, as their Penitence.  
5. True Courage in Christ's Martyrs, Convinces, Shames; and Converts some of their Adversaries, because the Lord sets an edge on that Comfort which flows from His Spirit, rather than the Gallantry of a Roman Resolution. True Comfort in Suffering, is demonstrated to carry a Divine-Stamp, by begetting a secret Veneration in the very Hearts of such, who Oppose the Truth.  
But Jesuits in their Just Execution, never (I think) did win over any Protestant, to become a Patron for their Lies. The Reasons are these:  
1. Their Delusive Joy arises, partly from fortifying and confirming themselves with the Sign of the Cross, as a Charm against the Fear of Death.  
2. From a Popish Absolution given before their Death: The Form of which, (as Emanuel Sa reports) runs thus:  
The Passion of our Lord Jesus Christ, and the Merits of the most Blessed Virgin Mary, and of All the Saints, and of all those Good Acts done by Thee, (we may interpret them for Exploits of Treason) and of all the Evil, which thou shalt patiently endure, (though justly for thy Crimes) serve, or be of Benefit unto thee, for the Remission of all thy Sins, for Increase of Grace, and for the Reward of Eternal Life.  
3. Their False-forced Courage, flows from an Ambitious, Superstitious Opinion, that their Super-abundant Sufferings, shall constitute a Stock or Treasury of Merit, for granting Indulgence to loser Papists. For the like purpose, some Relics of Pseudomartyrs have been Buried under an Altar, either to cry for Vengeance against their Unjust Judges, (Reputed such by themselves) or that every Mass said over such an Altar, might Redeem a Soul out of Purgatory. So Ambitious are they, to share and compeer with the Office of Christ himself, in making an All-sufficient, and Meritorious Satisfaction for Sin: Yet, George Cassander (in his Consultation how to Reconcile Rome and Us. in a Middle-Way) attests, That Saint Martin going to a Place in his Diocese, Famous for the Sepulchre of one who Died a Reputed Martyr, found out, that the People Reverenced and Adored the Relics of a Wicked Thief. So dextrous are they, to put a Cheat upon the World, in boasting of the Multitude of their Saints: Also, they set the Crown of Martyrdom on the Heads of Traitors, to whom the Merits of Christ's Passion must be applied for Absolution, from all those Impostures, which are so Destructive to All Right Sentiments of Christianity.  
Here it may be Objected, that Protestants, do not profess, the True Religion, because they look Dejected in their dying for it. To this I answer, that the Countenance, is not always the true Herald of the Mind. Impressions of Divine Joy, usually at first, fill the Soul with Fear, lest there should be a Delusion in its peace. Therefore Real Martyrs, may not always Express the Transport of Joy in suffering. Excessive Rapture of Divines Joy, may so powerfully affect the Mind, that the Body may be Careless (in a manner) of Composing its Outward Mspect, which Jesuits more mind, in their Artificial Courage, than Sincerity to bear Testimony to the Truth. Yea, the Soul of a Real Martyr, may abate an Extrinsical Cheerfulness, by reason of the Indisposition of the Body, which is incapable to bear Long the Exuberant Raptures of Divine Joy. Yea the Soul Itself is sometimes hindered in a more distinct and deep Consideration of those divine Comforts which it possesses; because it drinks In the Impression of meanner Objects from the Senses. These flat and dead, the briskness of the purest Divinest Consolations, so that the strength of its Joys may be Remitted upon this Account.  
Besides the Spirituous Operation of them is deadened, by a dull Imperfect Description of them unto Other Persons, who cannot Conjecture, what they Are, by any Report made of them at the second Hand. Thus, the Reflection of the Sunbeams, are Weaker, than the direct Influences: An Echo is fainter in the Rebound, than the Immediate Articulation, or first Forming of the Voice.  
Therefore, Protestants ought not to Faint under Tribulation, because Comfort doth not Spring up to them in an Extraordinary degree, as soon as they first engage to give their Testimony to Christ's pure Religion. It is not the part, or duty of a Christian under suffering, to Anticipate Divine Manifestations by Impatiency; nor to Carve the hidden Manna lavishly, and Unseasonably to himself. It is Treasured up, to be Revealed in the deepest extremities of suffering. The Spirit of Christ will not fail to Succour his Martyrs, in the Fittest Season. For, He is not only a Prudent, but a Faithful dispenser of his own Favours and Comforts.  
Let not therefore any Protestant Degenerate from an Holy courage and cheerfulness under his sharpest Trials. Let Him not Degrade himself below his Spiritual Dignity, by any pusillanimous warping in his Testimony to the Truths of Christ. We are to Count this, rather matter of great Joy, that we are Esteemed by God, to be His Faithful Witnesses, entrusted with the Defence of His pure Religion. If we Persevere under His Banner, to overcome the Corruptions of Antichrist, we shall at Last Receive Robes of Glory, and Palms of Victory, as signal Trophies of our Eminent self-denial.  
Now, to wind up this whole Discourse: If Jesuits may express an Artificial Magnanimity in suffering Exquisite Torments for the Reputation of their false Religion; Then, let it be a seasonable Caution, not to justify Impostors, because in their death, they may seem to parallel the real Zeal and Constancy of Protestants. Every Like is not the same.  
Again, though some sincere Martyrs, have seemed to set in a Cloud as not expressing any Extraordinary Joys; yet, Suspend your Censure of their Persons, neither suspect Christ's pure Religion which they descended: Their Grave Reserved Seriousness, was no dishonourable Despondency. For, in the lowest Ebb of Comfort, they were never deprived of a Lively Hope of Glory, which kept them Adhering to God in Christ.  
On the other side, a Presumptuous Sinner, a Close Hypocrite, an Insolent Self-designing Jesuitical Impostor, may Sergeant a Commendable Patience, Excessive Joy, and an Earnest. Desire to be Dissolved. He may seem to Conflict with Death undauntedly, and challenge an Executioner of Justice, to do his Worst: And yet, all these Rays of Cheerfulness, and Raptures of Transporting Joy, may prove only the Presumption of a deluded Conscience.  
Therefore, set not the Crown of Martyrdom on the Heads of such Unworthy Wretches. Give not such the due Encomiums and Praises of Real Saints, who are only their Apes and Counterfeits in Life and Death. This would be to Justify the Wicked, which is an Abomination to the Lord. It will Harden Profane Persons. Encourage Hypocrites, and Sacrilegiously Rob the Saints of their due Honour and Veneration. Give not Prodigally a false Testimony to such in their Death, who despised and opposed the Truths of Jesus, (as Jesuits do under the Title of His Society) or, who Renounced the Ways of Holiness in their Lives.  
Be not Deceived, God will not be Mocked: For, what any Man Sows, the very same shall he Reap●. If to the Flesh, Corruption, and Destruction shall be the Fruit of his daring Impiety  
Every Man's End is ●●●tually in his Way, or Course of Life. Reckon upon This, as an Eternal Truth, that False and Licentious Principles, can never produce Solid, nor Lasting Comfort.  
FINIS.