Dr. Oates's narrative of the Popish plot, vindicated in an answer to a scurrilous and treasonable libel, call'd, A vindication of the English Catholicks, from the pretended conspiracy against the life and government of His Sacred Majesty, &c. / by J.P., gent.

CHAP. IV.

From the Ninth, to the Tenth Article: Containing what the Doctor Heard and Read at St. Omers.

THis is a long Chapter, an Oglio dressed by the same Cook without any variety, wherein as he proceeds according to his former method, the Answers will be the more ready at hand. It is averr'd by no meaner a per∣son than Casaubon, a man of great Learning and unspotted reputation, that a Jesuit in France, with his own mouth, asserted to him, That if Iesus Christ were again upon earth, lyable to death, as he was, and any one should reveal to him as his Confessour, that he had a design to kill him; before he would reveal that Confession, he would suffer Christ to be murther'd. In the same manner, we may as well believe, that the Vindicator and his trayterous Brood, bred up in the same blasphemous principles, so positive in the denyal and evading such apparent Truths, and so notoriously prov'd in so many publick Courts of National Judicature, would deny the very being and coming into the world of that eternal Deity whose Name and Order they profess, were it for their disadvantage to allow it.

The Vindicator's conceit of his strength, and his fond belief that men of reason will believe his Contradictions, because he asserts 'em, and confirms 'em by the attestations of men involv'd in the same guilt, does but help to ruine his Papal Chimera; and those swarms of Clamours, Contumelies and Calumnies, which he calls Lyes, Contradictions and Perjuries, will in the end sting his Vindication to death. For Vindicators losing their end, like bad Surgeons, by their ill-applied Plaisters, rather inflame and fester, then asswage and heal. And indeed I might well enough conclude, as having shewn the Reader, plainly enough, the proportion of this Hercules, by what his puny Arguments have hitherto been; but we are forc'd to follow him step by step, as he does the Narrative, and to humour the Fool in his folly, to prevent the Coxcombs crowing upon his own Dunghil of St. Omers.

Observe then how this Infidel of Truth proceeds.

He denies that Strange, and Nine other Iesuits wrote a Letter to Ashby▪ that they had an intent to stab the King, &c.

1. Because Strange avers it to be false in Attestation G.

2. Because Nine Iesuits never subscribed with their Provincial. You must have it over and over again. I tell ye, the Customs of Jesuits in Conspira∣cies and Colledges are different things. Besides, the Doctor himself has sworn, that he both saw and read the Letter, which is much more convin∣cing then your Attestation C.

Now for your observation upon the Text; for I find you are at a loss how to remove this Block out of your way. You say to hear the Dr. speak, a man would think nothing more ordinary in Jesuits Letters, then to write of poysoning, shooting, stabbing and dispatching Kings. Nothing more frequent in their Sermons and Writings, and therefore not so much to be wondered at in their Letters. But you hear, that several of their Letters were perused, and no such thing found in them. You heard with your harvest ears. For though you so easily believe your own Brethren, we are not bound to believe you.

He denies That the same Fathers wrote other Letters to de la Chaize, with thanks for his charity, and care of propagating the Catholick Religion; and that the Deponent carried it to St. Omers, and thence to Paris. And his Reason is, because the Deponents whole journey from St. Omers to Paris was a Lye. As if any man would be such a Fool to tell a Lye which all the World could convince him of. The Vindicator's neater way, would have been to have denied there were any such Towns in the World as St. Omers or Paris, and then he had hit it.

He denies That Ashby shew'd the Deponent, at his return from Paris, a Let∣ter to Strange and others in London, shewing, that they had stirred up the Scots to Rebellion, and that Twenty thousand would be in Arms, if France broke with England.

He denies that a way was made for the French to Land in Ireland, that the Irish Catholicks were to rise, or that Forty thousand Black Bills were ready for them.

1. Because the Deponent never return'd from Paris, as having never beeen there; which is verified by Attestation D.

2. Because such a Letter was never written, by the averment of Attesta∣tion G.

3. Because no English Iesuit ever dealt with Scotch Presbyterians.

4. Because they never dealt with Irish Papists disposed to Rebel.

5. Because there were no Black Bills prepar'd.

6. Because there was no way made for French landing.

How is this prov'd? Because here are no less then Six Becauses. And Six Becauses, with an Attestation D. and an Attestation G. make an Argument sufficient to confound all the Reason in Europe, were there Ten times more then there is.

He denies that by Letters of the 18th of December it was specified that White was made Provincial.

Because he was not declar'd so, till the 14th of Ianuary 1678. This is an evasion. He might not be declar'd till the 14th of Ianuary, and yet notice given of his Election before, without any violence done to Madam Proba∣bility.

He denies that White ordered a Sermon against Otes in the Sodality Church. Why? Because he had no power before he was declar'd. But what if he took upon him a little more then he needed? they durst not contradict him. And

for the Rectors, they have no such power as he talks of by the publick Rules of the Order.

And he denies there was any thing mention'd of Oaths; because Coniers protests to the contrary, and the Copy shews it; as if they that Copy, could not leave out what they please.

He denies Coniers was ordered to exhort all to stand by their new Provin∣cial, because it was never practised, and then telling us the Sodalitie Church was not a convenient place for such a Sermon, concludes the Deponent to be no such Confident of the Iesuits as he pretends. 'Tis not to be question'd but that they wish he had not been. But it seems he was more their Confident then the Vindicator. For he goes only the old Pack-horse-rode; the Depo∣nent was acquainted with all their new methods, which the conjuncture of new affairs requir'd. Your great men, Friend Vindicator, were moving out of their Sphear, and therefore no wonder if they acted eccentrically.

And this answer may serve for your fopperies and strain'd Evasions of the 13th. Article. Only take notice that Evasions are as bad as lies at any time; for they do not only include a lye, but endeavour to cloak the lye which the Evader labours to smother.

He denies that Blundel was made Ordinary of Newgate.

It seems the word Ordinary offends his Worship. Let him choose what title he pleases, 'twas an employment of the same nature, which for once he confesses, yet calls it a lye. For he hopes if the Provincial did employ any one in works of charity, order'd him to visit prisoners, to relieve or prepare them for a good end, he was not to be blam'd for it. Very true, but he was to blame to send his agents upon Messages forbidden by the Law, only to de∣bauch the Consciences of men in misery, and out of a covetous interest, to prevent the slipping of any grise by their Mill.

He denies it was done by Patent; call it what you please, Patent or Or∣der, or Commission, it seems it was done; and that's sufficient.

He denies that the said Blundell ever instructed any Youth in London, or taught them Treasonable Doctrine. Upon what ground? because 'tis false and improbable. How then came the Act of the Parliament of Paris to call 'em Seducers and Corrupters of Youth? To evade which common practice of theirs, he says the Iesuits might be beg'd for fools, to teach such Doctrine; he means rank downright Treason, for then they may be hang'd like Knaves for their Labours. But for all his tricks, and shifts, and doubtings, let me tell this Pumpkin of a Vindicator, that the seed and the fruit are very different in shape, and yet the seed sends forth the fruit.

From this discourse of so many Letters, he takes an occasion to aim full at the Deponents face, and thinks to give him a mauling rub: You seem (saith he) quite through your Fabulous Narrative to represent St. Omers as the center of Iesuits Transactions, when they that know. St Omers, know 'tis the worst serv'd with Letters, of any considerable Town in the Low-Countries. Well Gaffer Fabulous, what would you infer from all this? You infer more than you can answer from what the Deponent has sworn; but not believing that enough, you would be inferring to the same purpose from what he never said. He does not accuse St. Omers for being the center of all the Jesuits Transactions, nor the Center of the World, nor the Center of Europe, or any Center. But indeed since you put us in mind of it, it seems to have been the Nursery of the Conspiracy. But what's the meaning of this impertinet Insinuation? To prove that there were no Treasonable Letters sent to St. Omers, because

they are so ill serv'd by the Post. Silly Mortals! what need had they of the Post, who had such a trusty Messenger as the Deponent.

He denies that upon receipt of the above-mentioned Letters, the Trea∣sonable words were spoken by Nevil and Fermor in the Iesuits Library at St. Omers, or that the Deponent heard them.

For, saith he, the words were never spoken when the Letters were receiv'd, because there were no such Letters.

This, with the Vindicators leave, I take to be direct Nonsense, When the Letters were receiv'd, there were no such Letters. But let it be what it will, he has three Attestations, E. K. Q. to make it out. And lest they should fail, he puts his hand in his Pouch, & pulls out a Contradiction. Here I had thought to have produced the definition of a contradiction. But because this is only a contradiction of the Vindicators own framing, I shall defer that trouble till a better opportunity. He says, the Letters must be written upon Ian. 1, 2, but takes the longest time, and then appeals to the Post-master, whether a Letter could come in 24 hours from England to St. Omers. I know not what ne∣cessity there was that the Letters should be written upon the first of Ianuary. The Deponent swears no such thing; but he swears he heard the words spo∣ken upon the third of Ianuary, and tells ye where; 'tis no matter when the Letters were written. And now what think you, Sir? are not these pretty Fa∣bles to trouble the world with? You might have very well spar'd your Cal∣culation, and your Appeal, unless they had been more to the purpose.

But he says the Deponent went on the third of Ianuary in the morning to Watten, and dined there, as appears by the Day-book of the Seminary, and there∣fore could not be at St. Omers that Afternoon. A worthy Record indeed! and much for the Honour of St. Omers, when they're at such a pinch to bring their waste-paper in Evidence! What low and ridiculous thoughts has this Vindicator of mankind, to think that sense and reason would suffer them∣selves to be sway'd by the Day-book of the Seminary of St. Omers? Had the dispute been for no more than half an hours absence, they would have brought the record of the Seminary Day-book to prove the Deponent was gone to the House-of-Office.

To the 21, 22, 23, and 24 Articles, he says so very little, that it is just nothing; so that we are to believe he grants them for truth. And if they be true why not all the rest? Nay since he has given us an Inch, we'l take an Ell, and tell the Vindicator to his Teeth they are all true, for this very rea∣son because they are confirm'd by that worthless Oath of the Doctor (as he most Jesuitically calls it) which his railing and reviling language has only barkt at, no where been able to penetrate.

It is a sentence of the Wise, Calumnia semper opprimit meliora.

But on the other side we have this to relieve us: Iustos mores mala non at∣tingit Oratio.

And so let us go seek out our Vindicator again. As good fortune will have it, see where he comes, all-to-be-new-recruited with the zealous inspirations of Brandy and Satan, to gratifie his Papistical, blind, and superstitious fury.

He denies, That White and other Iesuits writ a Letter on the tenth of March, declaring that the Clergy were a sort of Rascally fellows, that had nei∣ther wit nor courage to manage such a great design, meaning the Plot.

Here, saith he, the Deponent throws an apple of discord to sow dissention be∣tween the Clergy and the Society.

To pass by his polite Metaphor, which shews him to be either a great

Dunce, or a meer Novitiate, I would fain know cui bono? What should move the Deponent to do a thing already done to his hands? 'Tis well known what opinion the rest of the Clergy have of the unlimited pride of the Jesuits in general, and their haughty advancement of themselves above their brethren; so that it was not the Deponents work either to unite or set them together by the ears; for any man with half an eye may see the Depo∣nents intention, which was only to introduce their contemptible reflections upon the Clergy, as a circumstance to prove how curious they were in their Trayterous Instruments. But this is only a surmise of the Vindicators, and there∣fore for fear it should not turn to account, he brings his two never failing friends to nick it, that is, his own Averment and Attestation E. Very proper Don Quixot's, and Sancta Pancha's to encounter the Wind-mills of his own erecting.

He denies, That the Deponent saw a Letter from White, mentioning that at∣tempts had been made to assassinate the King at several times, by William and Pickering, had opportunity offer'd it self. For missing whereeof, he denies also, that William was chid, and the latter had twenty strokes with a discipline.

His reason is, because he says, that no body ever heard of it but by the De∣ponents Narrative. And then he desires the Deponent to give a reason why White should only chide William that was his Man, and whip Pickering, over whom he had no jurisdiction.

By the way William, was not Whites man, but a servant to the whole Socie∣ty in London, and so was Pickering, being under their Hire, and conse∣quently both equally under the Jurisdiction of White their Provincial Now I appeal to common sense, and the judgment of those who have read or un∣derstand the extent of Papistical authority in Penances, whether these lame and miserable shifts be excuses sufficient to vindicate the Conspirators from the intended Assassination of a Monarch? One would think that Mistris Cellier had been Midwife to the Vindicators Invention, his Vindication is so like the Fables in her Malice defeated.

He denies, That there were any Letters from White and others of the fifth of April, that Morgan and Lovel were return'd from Ireland; who said, 40000 Irish Horse and Foot were ready to rise at ten days warning.

He denies also, That the Provincial summon'd a General Consult to be held at London, and that the Deponent was summon'd to assist at it as a Messenger from Father to Father.

Now what's his proof that all this was not so? Why because he says, there is not one word of truth in all the Article, except the calling of the Congre∣gation. And then for the 40000 men, they were never any where but in the De∣ponents Addlehead, and Lying Narrative.

Here's a Vindicator for ye now! tell me where ever was such another in the world! One that carries Gunpowder in his mouth, sets fire to his tongue, and with one puff of a denial blows ye an accusation, be it as ponderous as all Stone∣henge, into a perfect annihilation. Caitiffs of Newgate, be of good comfort, from henceforth defie Justice and the Gallows, bid the men of St. Pulchers melt down their useless humming Passing-Bell, and put the money in their Pockets. For now let your crimes be what they will, never so plainly prov'd by Oaths and Testimony, 'tis but saying the Deponents are Addle-heads, and their Testimo∣nies, Lying Narratives, and you shall be forthwith set at liberty without fees.

This wonder-working Operator lives at the Seminary of English Jesuits in St. Omers. He instructs the rich at moderate rates, the poor for nothing; he is to be spoken with from eight in the morning till twelve at noon; and from two in the afternoon till six at night. Vivat Diabolus.