[Dodd's Church Hist. (1737), ii. 386; Baines's Lancashire, iii. 452, 453 (pedigree); Thomas Watts, in Biog. Dict. Soc. D. U. K. ii. 593; Bibl. Grenvilliana; Lowndes's Bibl. Man. ed. Bohn, i. 87, 262; Gee, The Foot out of the Snare (1624); Wharton's Hist. of the Troubles and Tryal of Archbishop Laud, i. 14; Barwick, Hieronikēs, or the Fight, Victory, and Triumph of St. Paul (Funeral Sermon on Bishop Morton, 1660), 132; Cat. Lib. Impress. Bibliothecæ Bodleianæ (1843), i. 326.]
that whatever of real pith had been said against the protestant cause ‘seemeth herein to have been collected, urged, and reinforced against us with as singular choice of matter, with as ponderous weight of consequence, with an as exact and exquisite method and style, together with as sober a temper of speech as they’—the writers of the ‘Apologie,’ of whom he assumes more than one, ‘by their diligence, judgment, wit, art, and moderation, could easily perform. This seene,’ he adds, ‘forthwith our most reverend, careful, and religious metropolitane,’ Archbishop Bancroft, ‘commanded a certain number of divines, then at hand, to employ their studies for the perfecting of a satisfiable reply.’ Owing to various obstacles, however, the task fell upon Morton alone, who in 1610 published his answer under the title of ‘A Catholike Appeale for Protestants.’ The plan adopted in Brereley's book was to convict the protestants of inconsistency by producing from many of their writers passages in which they separately admitted each claim of the Roman catholic church. The plan of Morton, on the contrary, was to show that each of the doctrines had been held by some of the catholics who were admitted to be orthodox. His biographer, Dr. John Barwick, claims for him complete success, adducing as a proof the fact that none of his adversaries was ever so hardy as to attempt a rejoinder. Dodd, on the other hand, alleges that the catholic authors quoted by Morton were ‘singular in their opinions, and not allowed of by the rest of that communion. Again, the various disagreements he mentions were not concerning essential, but indifferent matters. These two considerations render his reply insignificant.’ 2. ‘The Liturgie of the Masse: wherein are treated three principal pointes of Faith. 1. That in the Sacrament of the Eucharist are truly and really contained the body and bloud of Christ. 2. That the Masse is a true and proper sacrifice of the body and bloud of Christ, offered to God by Preistes. 3. That communion of the Eucharist to the Laity under one kind is lawful. The ceremonies also of the Masse now used in the Catholicke Church, are al of them derived from the Primitive Church.’ Cologne, 1620, a thick vol. of 469 pages, 4to. 3. ‘St. Austin's Religion collected from his own Writings,’ 1620, 4to. This was replied to by William Crompton in a work entitled ‘Saint Austin's Religion: wherein is manifestly proued out of the Workes of that learned Father that he dissented from Poperie.’ Lond. 1624 and 1625, 4to. The second edition of this reply was revised by Archbishop Laud at the express direction of King Charles I, as appears from a passage in the archbishop's diary. 4. ‘The Reformed Protestant.’ This work is mentioned by Gee in his catalogue of popish books, and he adds: ‘There was a printing house suppressed about three years since [i.e. in 1621] in Lancashire, where all Brerely his works, with many other popish pamphlets, were printed.’ 5. ‘Luther's Life collected from the Writings of him selfe, and other learned Protestants, together with a further shorte discourse, touchinge Andreas Melanchton, Bucer, Ochine, Carolostadius, Suinglius, Caluine, and Beza, the late pretended Reformers of Religion. Taken from the onely reporte of learned Protestants themselves.’ St. Omer, 1624, 4to.
ANDERTON, LAURENCE, alias SCROOP (1577–1643), a learned Jesuit, was born in Lancashire in 1577, being the son of Thomas Anderton, of Horwick, and brother of Christopher Anderton, of Lostock. Having learned his rudiments at the grammar school of Blackburn, he was sent from thence to Christ's College, Cambridge, where he was admired for his brilliant genius and ready eloquence, upon which account he was commonly called ‘Golden-mouth Anderton.’ He took the degree of B.A. in 1596–7, and it is said that he became a clergyman of the established church. Dodd, the historian, relates that Anderton, ‘being much addicted to reading books of controversy, could not get over some difficulties he met with concerning the origin and doctrines of the Reformation, which at last ended in his conversion to the catholic church.’ Anthony à Wood, in reference to this turning-point in Anderton's career, observes that ‘his mind hanging after the Roman catholic religion, he left that college (at Cambridge) and his country, and, shipping himself beyond the seas, entered into Roman catholic orders, and became one of the learnedest among the papists.’ Proceeding to Rome, he entered the Society of Jesus in 1604, and became a very distinguished member of the English province. His missionary life, which extended over nearly forty years, in times of difficulty and danger, was chiefly passed in his native