undertook their version, being forced by the importunity of heretics.

Such is the King's answer to Perron, prepared indeed probably in the preceding year, but delayed until the latter end of 1612. It does not profess to enter upon the whole or even upon the greater part of the Romish controversy. It is full of deference to Christian antiquity, but that deference is bounded by the true Protestant principle, that the Holy Scriptures are the sole foundation of faith, and it is broadly admitted that corruption of doctrine justifies departure from the communion to which we might have before belonged.

Towards the end of this year appeared Increpatio Andreæ Eudæmono-Johannis Jesuitæ, de infami Parallelo, et renovata assertio Torturæ Torti, pro clarissimo Domino atque antistite Eliensi. Auctore Samuele Collino, Etonensi, S. Theol. Doctore, Reverendissimo Patri ac Domino Archiepiscopo Cantuariensi à Sacris. Excudebat Cantrellus Legge, inclytæ Academiæ Cantabrigiensis Typographus. Anno Salutis 1612.

The Parallelus of Eudæmon Johannes (L'Heureux) has on the title-page this motto:

Cypr. 1. ii. Epist. 6, ad Martyres.

Steterunt Torti Torquentibus fortiores.

It is written in a virulent and abusive spirit. Its allegations. from history are minutely examined and exposed with that combination of vivacity and learning for which Dr. Collins was distinguished.

Dr. Collins maintained indeed, as Jewel had done before, that Augustine was himself implicated in the destruction of the British monks, as having counselled the war against them. He observes that if even this is disclaimed, it is admitted that as a prophet he foretold their massacre with approbation. This cannot be denied, unless we conjecture that the prediction was but one of the many legends which Venerable Bede credulously inserted in his Church History. It appears that the reading now followed had been altered in some MSS. to soften down the bitterness of spirit implied in this account of Augustine. Ab hostibus was read by some, by others

ab eisdem, which Dr. Collins gives as the reading of two MSS. in the library of Balliol College. The recent editor of Bede, the Rev. Joseph Stevenson, Vicar of Leighton Buzzard, gives A.D. 613 as the year of the massacre of the monks, upon the authority of the Annals of Munster, according to Ussher.'

Collins in his preface expatiates on the excellencies of his patron Archbishop Abbot, and bears testimony to his having reconciled many of the opposite party to episcopacy. He describes his course as one of fidelity and integrity in every diocese to which he had been promoted, and speaks of his popularity as having been earned without descending to any base expedients. He justifies the commendation of his sovereign, who said of Abbot that it had not repented him that he had made that man. It would indeed have been better for James had he always retained the same regard for the Archbishop, or rather had his regard been more consistent.

Most of the works of L'Heureux are in the University Library, Cambridge. They are :

I. Disputationes contra Sophismata Roberti Abbatis Oxoniensis de Anti-Christo. Lib. iii. Ingoldstadt, quarto, 1609. II. Ad Actionem proditoriam Edwardi Coqui Apologia pro Henrico Garneto Jesuitâ. Colon. Agripp. 8vo. 1610.

III. Confutatio Anticotoni. Quâ respondetur calumniis occasione cædis Christianissimi Regis Franciæ, et sententiæ Mariana, ab anonymo quodam in P. Cottonum et socios ejus congestis. Moguntiæ, 1611.

IV. Castigatio eorum quæ Danaus scripsit contra Bellarmini Controversias. Ingoldstadt, 1605, quarto. Danaus was Lambert Daneau, an eminent French Protestant divine, born at Orleans about 1530. He died at Castres to the east of Toulouse, in 1596. His Responsio ad Bellarmini Disputationes Theologicas de rebus in Religione controversis was published at Geneva in octavo, 1596-1598.

V. Castigatio Apocalypsis Apocalypseos Thom. Brightmanni Angli. Colon. 1611.

VI. Parallelus Torti et Tortoris ejus Cicestriensis: seu

1 T'en. Bede, p. 359. Seeleys, 1853.

Responsio ad Torturam Torti pro Rob. Bellarmino. Colon. Agripp. 1611.

VII. Epistola Monitoria ad Joh. Barclaium de Libro ab eo pro patre suo contra Bellarminum scripto. Colon. Agripp.

octavo. 1613.

VIII. Responsio ad Capita quatuor primæ Exercitationis Isaaci Casauboni, et ad Antilogiam Roberti Abbatis adversus Apologiam R. Garneti. Colon. 1615.

IX. Epistola ad amicum Gallum super Dissertatione Politica Leidhresseri, et Respons. ad Epistolam Is. Casauboni, 1613. Col. Agripp.

X. Admonitio ad Lectores Librorum M. Anto. de Dominis. Colon. Agripp. octavo, 1619.

1 See further Nathanael Southwell's memoirs of Jesuit authors, Bibliotheca Scriptorum Societatis Jesu. Opus inchoatum à R. P. Petro Ribadeneira et productum ad annum 1609: Continuatum à Philippo Alegambe ad an. 1643: recognitum et productum ad an. 1675 à Nathanaele Sotwello (Southwell). Rom. 1676, fol.

Sundar, the 7th. Ôn Saclay the Thin, he sew the book of Antos Friemu J

upon the holy Eucharist and on transubstantiation, which was to have been inserted into his Exercitationes in Baronium.1 Upon the various subjects connected with the doctrine of the Eucharist his mind appears from his diary to have been still in an unsettled state. He seems to have imagined that the doctrine of the Fathers considerably differed both from the transubstantiation of the Church of Rome and from the several systems of the Reformed Churches. The probability is that he had never devoted his time so uninterruptedly to the study of theology, as to have had the opportunity of tranquilly considering the whole controversy in all its length and breadth. Of the Fathers he seems never to have made himself at home with St. Augustine. He was a more constant student of St. Chrysostom, an admirer of St. Basil's Epistles, and read in Theodoret. His diary' contains remarks upon St. Ambrose on certain of the Psalms. He commends the treatise of Augustine, De utilitate credendi. Dr. Morton, Dean of Winchester, afterwards raised to the see of Durham, cautioned Casaubon on one occasion of the injury he might bring upon himself by his freedom of speech respecting the presence of Christ in the Eucharist. Some on this account suspected that he held with Rome, others with Luther. Montague, Bishop of Bath and Wells, had animadverted upon his conversation. However, his mind does not appear to have been thoroughly convinced at any time upon this subject. Thus toward the end of 1613, within a year of his death, he notes in his diary, "To-day I read the Dialogue of Ecolampadius on the Sacrament of the Eucharist, and admired his learning and expertness in the Greek Fathers. I would by no means have missed reading it. Thanks to the Lord Jesus. Amen." He moreover was anxious that his son Meric should not disown the Reformed French Church, but communicate as well with that as with the Church of England. He was, notwithstanding some manifest waverings even after his coming to England, attached to the cause of the Reformation, and

1 "Post ejus obitum quid de eo libro actum sit, aut à quo surreptum, nondum resciri potuit."-M. Casauboni Is. F. Pieters, p. 78. 2 pp. 882-885. 4 Ibid. p. 1061.

3 Ephemerides, vol. ii. p. 818.