n, tendered to the Royalists,
particularly those of the Church of England," seems to me one of the
best productions of the Jacobite press.]

[Footnote 474: See Brokesby's Life of Dodwell. The Discourse against
Marriages in different Communions is known to me, I ought to say, only
from Brokesby's copious abstract. That Discourse is very rare. It was
originally printed as a preface to a sermon preached by Leslie. When
Leslie collected his works he omitted the discourse, probably because he
was ashamed of it. The Treatise on the Lawfulness of Instrumental Music
I have read; and incredibly absurd it is.]

[Footnote 475: Dodwell tells us that the title of the work in which he
first promulgated this theory was framed with great care and precision.
I will therefore transcribe the title-page. "An Epistolary Discourse
proving from Scripture and the First Fathers that the Soul is naturally
Mortal, but Immortalized actually by the Pleasure of God to Punishment
or to Reward, by its Union with the Divine Baptismal Spirit, wherein
is proved that none have the Power of giving this Divine Immortalizing
Spirit since the Apostles but only the Bishops. By H. Dodwell." Dr.
Clarke, in a Letter to Dodwell (1706), says that this Epistolary
Discourse is "a book at which all good men are sorry, and all profane
men rejoice."]

[Footnote 476: See Leslie's Rehearsals, No. 286, 287.]

[Footnote 477: See his works, and the highly curious life of him which
was compiled from the papers of his friends Hickes and Nelson.]

[Footnote 478: See Fitzwilliam's correspondence with Lady Russell, and
his evidence on the trial of Ashton, in the State Trials. The only
work which Fitzwilliam, as far as I have been able to discover, ever
published was a sermon on the Rye House Plot, preached a few weeks after
Russell's execution. There are some sentences in this sermon which I a
little wonder that the widow and the family forgave.]

[Footnote 479: Cyprian, in one of his Epistles, addresses the confessors
thus: "Quosdam audio inficere numerum vestrum, et laudem praecipui
nominis prava sua conversatione destruere... Cum quanto nominis vestri
pudore delinquitur quando alius aliquis temulentus et lasciviens
demoratur; alius in eam patriam unde extorris est regreditur, ut
deprehensus non eam quasi Christianus, sed quasi nocens pereat." He uses
still stronger language in the book de Unitate Ecclesiae: "Neque enim
confessio immunem facet ab insidiis diaboli, aut con