Fanaticism fanatically imputed to the Catholick church by Doctour Stillingfleet and the imputation refuted and retorted / by S.C. a Catholick ... Cressy, Serenus, 1605-1674. 1672 Approx. 262 KB of XML-encoded text transcribed from 108 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A34970 Wing C6898 ESTC R1090 11781001 ocm 11781001 49053 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A34970) Transcribed from: (Early English Books Online ; image set 49053) Images scanned from microfilm: (Early English books, 1641-1700 ; 812:4) Fanaticism fanatically imputed to the Catholick church by Doctour Stillingfleet and the imputation refuted and retorted / by S.C. a Catholick ... Cressy, Serenus, 1605-1674. Stillingfleet, Edward, 1635-1699. [22], 188 p. s.n.], [Douay? : 1672. Reproduction of original in Huntington Library. Attributed to Serenus Cressy. cf. NUC pre-1956. Issued also in A collection of several treatises in answer to Dr. Stillingfleet, 1672. Letter to Sir Marc-Albert D'Ognate signed: S.C. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church -- Controversial literature. 2003-07 TCP Assigned for keying and markup 2003-07 Aptara Keyed and coded from ProQuest page images 2003-09 Rina Kor Sampled and proofread 2003-09 Rina Kor Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion FANATICISM Fanatically imputed to the CATHOLICK CHURCH by DOCTOUR STILLINGFLEET : And The Imputation refuted and retorted by S. C. a Catholick O. S. B. Psalm . LXXI . 4. Iudicabit pauperes populi ▪ & humiliabit calumniatorem . Proverb . XXVI . 18 19. As a madman vvho casteth fire-brands , arrovvs , and death : So is the man that vvrongeth his neighbour , and saith , Am not I in Sport ? M.DC.LXXII . Permissu Superiorum . TO THE RIGHT HONOURABLE SIR MARC-ALBERT D'OGNATE KNIGHT , Counsellour to his Catholick Majesty , Commissary for Renevving of Magistrats in the Province of Flanders , President of the Chamber of Commerce and Navigation , and Envoyé from the King of Spain to his Majesty of Great Brittain . SIR , It had been to be vvished that vve might have concealed from Strangers the Stains of our Nation , and that they might remain ignorant that neither Fidelity to our Prince , nor Charity to our fellovv-Subjects can secure Catholicks from the vvorst effects of vvar in the midst of Peace : such is the Virulence of one malignant Party : vvho though they enioy their lives by an unmerited Pardon of their Rebellion , vvill never pardon us for our Loyalty . In most Countreyes of Europe there are agitated dayly Disputes and Controversies about Religion , and in Books on each side ordinarily some sharpness is mingled . But in England our Lott must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vve are forced to contend vvith Adversaries vvhose minds by our late Tumults are rendred savage and implacable . They to spite us , resume a Nevv vvar against Heaven it self , deriding and blaspheming the Saints in Glory . And against Gods Church on earth they frame Accusations never heard of before , making her greatest Vertues passe for the directly opposite greatest Crimes . The most Saintly Exercises of Persons among us consecrated to God and entirely subiect to Authority are disgracefully stiled Fanaticism : Because vve vvill not be chusers each one of his ovvn Faith , vve are accused to have an Enthusiastick vvay of Religion : vvee exercise Charity to our Freinds Deceased , and that is called an Impediment of Deuotion : vve teach ( as our Saviour did ) that the vvay to Heaven is strait , and consequently that to enter into it vve must practise Confession of Sins , Pennances , Mortifications , Praying , Fasting , Alms-giving &c. and for this vve are charged to be Hinderers of Piety and a Good Life : Our acknovvledging an Authority in Gods Church to end Controversies is called an effectuall Mean to multiply them : If out of Compassion to persons guilty of Schism , and out of a tender love to Vnity any one among us strains his vvitts to persvvade our Adversaries that the distance betvveen us is not so vast as some of them seem vvilling to conceive , his recompense must be contemptuous revilings : No Pagans or Cannibals must be esteemed so blindly , so horribly I dolatrous , No Quakers so ridiculously Frantick , No Fifth-Monarchists so dangerous both to Church and State. These enormous Excesses vvich have been lately exposed to the vvorld in a Stile partly Burlesque and partly Tragicall vvere never heard of in any other Nation but England , and only of late in England , and I hope , for the credit of our Nation , are not taken notice of by many Strangers living here , and thereby less in danger to be published abroad . But from you , SIR , they could not be concealed , since your zeal to Catholick Religion makes you inquisitive into all things that concern it , and your perfect knovvledge in our Language renders all our BOOKS as intelligible to you , as if vvritten in your ovvn . My hope novv is that you being vvell acquainted vvith the present Temper of our Nation , vvill judge aright , that a Book vvritten in such a Stile , and vvholly composed of malignant Passions and nevv-invented Calumnies against Gods Church vvas only the private Design of a malicious Brain on purpose to feed the exulcerated minds of a , malevolent Party among us , and consequently not to be imputed to any other besides . The affection you bear to our Nation , from vvhich you are not quite , even in blood , a Stranger , encourages mee to expect thus much iustice from you . As for my self , I being , I hope , not the only person , engaged in the defence of Truth and Innocence against Malice and Calumny , am desirous to address to you this my Ansvver , as a Testimony of my gratefull resentment of the favour and honour you have been pleased to conferr generously on mee , in allovving mee a share in your freindship : the comfortable effects vvhereof have likevvise been extended to an afflicted Community abroad , recommended by mee to your Protection . But besides this , a far greater obligation both my self and all loyall English Subjects have to honour you for your constant respect , duty , and assistance vvhich you have allvvayes vvith great zeale shevved to his Sacred Majesty and his cause , vvhen he vvas inhumanly treated by the same Party , vvhich novv so inhumanly treats his Faithfull Catholick Subjects . In vvhich fatall Conjuncture also , his banished freinds and servants found in your house Hospitality and kindness vvhich vvith them had been banished out of England . I beseech you , SIR , accept this Address as a gage of gratitude , honour and respect from , SIR , Your devoted Servant in our Lord. S. C. To the Reader . THE report is very current that Doctour Stillingfleet wonders , and even complains that , having made a generall formall Challenge to Catholicks to come openly into the field against him being ready with weapons in his hand , he cannot yet have the contentment to give further proof of his Skill and courage against them . But surely it is not for the Doctors credit to make such a Complaint , when the world knows how all passages into the field are stoppd and even walled up , I will not say , by himself , yet at least by his Partizans ; how Stationers apprehend greater danger in publishing Answers to his Book , then any Books of Sedition or Treason ; and how during the space of a few months since his last Book saw the light , Searches into Presses have been more sollicitously exact , and more frequent dayly and hourly , then they have been all the years taken together since his Majesties Restauration , Inquisitors searching into every hole , turning over every small paper , and rigorously examining both Maisters and Servants whether any thing has been written against Doctour Stillingfleet . How securely now may the Doctor triumph , and as oft as he pleases , multiply his Challenges of Defiance against Catholick Adversaries so bound hand and foot : and at how cheap a rate has he gotten ( from Tradesmen and Gossips ) immortall honour by a Book , then which England never to this day saw any one , pretending to Controversy , more harmless to the Church he professes to oppose , nor more destructive to the Church he professes to defend . Now whether this be not a true Character of it , I do willingly and confidently stand to the judgment of any learned and considering Protestant Reader who shall think fit to peruse the following Treatise . Notwithstanding it cannot be denyed but that the Doctor has used a wonderfull dexterity in mannaging this Controversy : For though his Book proves in effect exceeding harmless to the common Cause of Catholicks , and though all the Weapons made use of by him against the Catholick Faith really want both edges and points of Sufficient sharpnes and strength to make an entrance into the Rock on which our Saviour has built his Church , yet they pierce into the very bowells of the Persons , fortunes and condition of English Catholicks , whose destruction he seems to design . And on the other side , though the same weapons do draw out the very heart-blood of the English Church , yet he pretends all the way , and seems to be acknowledged by them a Champion of its cause , and not to intend the least harm to the Prelats and Subiects of it . Cicero was wont to say , that he thought any one Roman Augur could not without Smiling look upon another Augur , considering what large preferments and honours they enioyed by befooling the whole Roman Common-weale with their ridiculous fopperies . The like smile of secret intelligence passes between the Doctor and his ancient Brethren . For a great pleasure it must needs be to them to see him in his new dress , in his Surplice and Scarlet-Hood , so Canonically defending out of the Pulpitt the Church of England , or brandishing his Sword against her Adversaries in printed Volumes ; but so defending it , as not to do the least harm to the old cause : Not one word falls from his tongue or pen to give his now Prelats warning of their danger from Presbyterians , Independents , Latitudinarians and other Sects , though all these conspiring against them had held their Necks so many years of late under their feet . But nothing can be more ridiculous to those Sectaries ( nor truly more deserving detestation from all loyall Subiects ) then to see the same Sectaries quondam friend Doctour Stillingfleet zealously pretending a care of the Safety of his Majesty and the State against the seditious writings and practises of ill-principled Subiects , and at the same time , as if he thought the world by vertue of the Act of Oblivion had quite forgott the last twenty years troubles , naming none but Catholicks as such ill-principled Subiects , who yet alone among all Dissenters from the English Church had all of them unanimously adhered to his Majesty , and for his Majesties sake had defended also the said Church against the Doctor and his Brethren in evill , the Sectaries . The plain truth is , the Doctors collusion and prevarication in his Book seems to me so visible and so insupportable , that it is a shame that hitherto not one true Prelaticall Protestant has appeared as a Defender of the English Church and State against him : but on the contrary even some English Prelats themselves have congratulated and boasted of his supposed succesfull endeavours against the Catholick Church , though ruinous only to themselves . Indeed it was the Doctors Master-piece by his Drollery to putt Protestants into a fitt of laughing , that being in so good an humour they might drink down the Poyson he presented them . This Poyson , it seems , does not yet sensibly work with them , and therefore they neglect to provide Antidots . Well : all J can say is , Viderint ipsi . But they may also do well to consider that to this hour they have not from this Defender of the Church of England seen one line which was not more to the advantage of their Enemies , the Sectaries , then of their own Church . So that abating severall hundred pounds of yearly preferments , he still is what he was before his Majesties return . He was pleased to stile some late Catholick Writers by the name of Ratts , for not answering line by line his great Volume : He must give me leave to make use of his Metaphor another way , applying it to himself . It is a common Observation among Mariners that when they see a Ship suddenly freed from Ratts formerly abounding there , they conclude that there are some leaks in it , unobserved by any but the Ratts themselves , which threaten its sudden sinking . Now let any one judge wherther the Doctour by publishing his Principles has not stolln out of the Church of England : ( yet with a Latitudinarian conscience holding fast his Preferments : ) and does not this argue that the Ratt foresees , or shrewdly suspects some danger to the Ship , and therefore provides for his own safety , by returning to the same Sects which uncessantly plott against it , and , it is to be feared , against the Civill State too ? It is a sad thing therefore that not one Protestant will open his eyes , and give warning of the dangerous proceedings of their Champion . Now whether that task and duty deserted by them , has not been efficaciously enough undertaken and performed by the Authour of the following Treatise . J leave to all indifferent Iudges to determine . They are also hereby entreated to impute the delay of this Answer to the true cause above mentioned , or indeed to any thing rather then to the least guilty apprehension which Catholicks may have of encountring such an Adversary as the Doctour is supposed to be by persons who are perswaded that an insolent confidence must needs be accompanied with Reason and Truth . And for such persons , so qualified , no doubt , it was that the Doctor wrote his Book , not to instruct them , but to imprint his own enormous passions in their minds . Whereas Readers of but ordinary capacity and prudence will easily perceive that it was a consciousness of his own inability to cast any prejudice on the received Doctrins and Discipline of the Catholick Church her-self that forced him to indulge to his fancy and invention to expose to contempt and hatred of unwary Readers the Opinions and Practises of a few particular persons among Catholicks , not alwayes faithfully related by him , and most of them already censured by Superiours . But that which has gained to him the most of his applauding Readers is his acting the Theologicall Zani , after a fashion altogether new and unexpected , whilst he most ridiculously imputes Fanaticism to the Catholick Church , of which never any Heretick before him suspected her capable . My last request to the Reader is that seeing this Treatise written in a stile so unpractised hitherto by mee , and indeed so contrary to mine own inclination , he will interpret it aright , and believe that J judged my self obliged to neglect complements of Civility to such an Adversary . If he had written like one that sought out Truth , J should have condemned my self if any phrases of bitterness had escaped my pen. But in answering such a mass of Buffonry mixed with rancour and malice , the Wise man has taught me my Duty . Proverb . xxv . 5. OF FANATICISM §. 1. The Authours Motive of Writing this Treatise . Doctour Stillingfleets three Heads of Accusation against the Catholick Church , &c. 1. THe Authour of this following Treatise may with confidence profess , that it was not from a resentment of severall contemptuous Aspersions cast on him by Doctour Stillingfleet in his lately published Book , that he was induced to write this Answer . For who would not glory in suffring any scorns or calumnies , when merited only for recommending to devout Christians instructions for the practise of Christian Vertues and Piety in the greatest perfection that this life is capable of ? His Motiues therefore of writing and publishing this Discourse were first his Obedience to certain freinds whose commands he ought in no wise to resist : And then a just Indignation in seeing the most Sacred things and Persons in the Catholick Church selected on purpose by him , to be contaminated with his inck full of gall and poyson , thereby imprudently ministring new aims to Atheists ( against whom as a considerable and growing Sect among them , he and others begin to preach and write ) by shewing , to his utmost ability , that all the Religion professed in the world , and that thing that bare the name of a Catholick Church for so many Ages ▪ before the times of Luther and Calvin , was nothing , for their Worship , but Idolatry ; for their Devotions , but Fanaticism : and for their Doctrine and Disciplin ; nothing but Faction , Ambition and Avarice . 2. The task therefore here imposed being to answer in the Doctours last Book , not the Points of Controversy between the Catholick Church and Protestants ( reserved for a more learned pen of his worthy Antagonist ) but those discourses in his Book ( and principally touching Fanaticism ) in which the Doctour seems not to have intended to employ his Talent of Reasoning , but to discharge his excess of Spleen and choler and to give free scope to all Vnchristian and even in human Passions , the Authour hopes he shall not deserve justly a Censure from the Reader , if he endeavour here to defend the Truth with as much zeal and confidence as his Adversary hath assaulted it : So long as nothing passeth from him that any way woundeth Christian Charity , nor any sharpness is used , but such as may , through Gods Grace prove beneficiall to him , and his applauding Readers . 3. Now in the Doctours Book there are three Heads of Accusation selected by him with intention to disgrace , and fright his Readers from the Communion of the Catholick Church , by imputing to her . 1. That she is guilty of Severall Opinions and Practises which hinder Devotion and a good life . 2. That Fanaticism is not only countenanced by her , but made a ground of believing some Doctrins , of making some Ecclesiasticall Ordonnanes , of erecting Religious Orders , and ●kewise of resisting lawfull Authority . 3. That there are among her Subiects Divisions about Doctrins of great moment and no possibility of reducing dissenting Parties to Vnity or Obedience . 4. These Accusations my purpose is to refute , and for his Proofs of them , to shew the invalidity of those which are pretended by him to regard the Church her self . But as for such as regard the Opinions or Actions of particular persons , and which fill up the far greatest number of his leaves , some thing shall be said to those among them which seem of any considerable moment , and the rest shall be neglected , as needing no Answer , though never so truly alledged by him . And having done this , I will , as I am perswaded , with much greater confidence , retort the same Heads of his Accusations upon himself , demonstrating that his Protestant Churches , as principled by him . 1. doe evidently undermine the foundations of Piety and a Good life . 2. That the Essence of his Religion is meer Fanaticism , in his own sence of the Word : and that it iustifies Rebellion against the Civill Magistrate . 3. That by the Grounds of his Religion all manner of Divisions and Schims are not only excusable but lawfull , and withall incurable . 5. He will perhaps , when he sees his large Book pretended to be sufficiently answered in a few sheets of paper , renew the scornfull complaint made by him in his Preface , That those who in , some small measure have attempted to answer him , have performed it in a way that Ratts answer Books , by gnawing some of the leaves of them , the Body and Design of them remaining wholly untouched by them . Now who those persons are whom he is pleased to resemble to Ratts , I can only iudge by guess : and if I guess aright , particularly of one Authour , I could make it appear to the Doctour , that the very bowells and most Vitall parts of his great Volume have been eaten through and consumed by that his Adversary . 6. However , I conceive he wil not have iust reason to apply this Metaphor to the Authour of this present Treatise , since it was his own fault , by heaping together a great Masse of rubbage and stuff altogether impertinent , to make a short Answer sufficient . Does he think his Adversaries , in case they were allowed the liberty and commodity of publishing large Volumes , so much at leasure as to follow him step by step in examining Quotations , and answering Obiections which are of no moment whether they be true or false ? He may by such a way of writing beget in the minds of the vulgar sort of Readers a high Opinion of the Vastnes of his unnecessary reading , and his well-furnished Library : but his Adversaries will be much to blame if they trouble themsselves with defending every Old Story , or personall imputations : or indeed , if hereafter they engage themselves in any Controversy with him , except in Points pretended by him of such consequence as to iustify a necessity in Protestants of separating from the Catholick Church ▪ And few such Points are to be found in his Books . 7. But moreover , as short an Answer as this is , he wil have less reason to say , That the Body and Design of his Book will remain wholly untouched in it . He may indeed perhaps have some ill Design in publishing ( as it were by conspiracy with others ) a Book so voyd of Christian Charity and moderation : Which Design may remain untouched by mee , because I am unwilling to declare the grounds of my coniectures moving me to look upon it as an Ominous ill-boading Book , fore-running some expected mischeif . But for the Body of his Book , that is , whatsoever appears to me in it of consequence , it is truly a very slender dwarfish Body , being almost entirely contained in a few sheets at the beginning , and in the last single sheet which enwraps his Protestant Principles . The publishing of which Principles was truly an act of commendable ingenuity and confidence also : For I think he is the first Protestant-Controvertist who upou such a tender Subiect has appeared bare-faced out of the Clouds . And moreover I may take leave to tell him that from a heedfull consideration of those his Principles I do collect that He and myself are of the same iudgment in one matter of great importance , viz. That no shew of Reason or conscience can be pretended to escape from the Authority of the Catholick Church but by renouncing entirely ( as he has done in his Principles ) all Ecclesiasticall ( or even Civill ) Authority : and by consequence that no Churches proceed Logically in asserting the grounds of their Religion , but only Catholicks or Single-Independents . The reason hereof is , Because for any Ecclesiasticall Superiours to acknowledge any obligation lying on thers Subiects to submitt to their Authority , and at the same time to preferr the Authority of a particular Church before that of the Vniversall , which is the fountain of all Authority , is to putt out their Subiects eyes , and to hale them after them with chains . And above all other Congregations the Tyranny of Presbyterians is most brutish , who after a denyall of all Visible Authority extant before them , endeavour violently to subdue mens consciences to the Jurisdiction of their Classes , erected upon controverted Texts of Scripture , as interpreted by themselves alone . 8. The Doctours Principles therefore being by far the most materiall Part of his Book , it is not notwithstanding my business in this Treatise to examine them apart one by one , or to trouble my self with making a setled Iudgment whether of the two fore-named Parties , Catholicks or Independents has the most solid reasons on their side . For being engaged to make Reflexions on that part of his Book which is of least importance , writen in an immodest , uncivill , petulant stile , it was not fitt in my Answer to mingle considerations on a Subiect so serious , and soberly expressed as his Principles are , which indeed deserve to be examined separately with all possible calmness and impassionateness , as being an Argument on which all other Controversies do depend , and which one way or other makes an end of them all . 9. Yet for all this , it was not possible for me to avoyd all mention of his Principles in this Answer to a different Subiect : since ( as hath been already intimated , and will be seen by the Sequele ) whatsoever Charge he brings against the Catholick Church , and which I pretend here to refute , does scarce at all touch Her , but lyes most heavily and unmoveably upon his Principles , and on any Church acknowledging or adopting them . He must therefore dispose himself , with the greatest patience he can , to be put in mind more then once or twice of his Principles and the fatall Consequences of them . From which Consequences till he can effectually clear them , he will have little cause to call , as he hath done , for an Answer to his former large Volume . For if it shall appear , by the ruine of his , that the Principles of Catholick Religion only are solide and inexpugnable ; that is , that the Catholick Church is indeed , and to be acknowledged the Pillar and ground of Truth , from whose Authority no Appeal is to be admitted , then both his Former and latter Books are thereby sufficiently refuted , as far as they condemn or but question any Doctrins whatsoever determined by her . This being once established , he will find his Books , not having a few leaves gnawed by Ratts , but unà liturâ entirely abolished . §. 2. A Vindication of the Honour and Sanctity of S. Benedict &c from the Doctours contumelious imputations . 10. HAving given this Account of the Motiue and Design of this Treatise , it is time to take into consideration the forementioned Heads of Accusation layd by the Doctour against the Catholick Church , which he thinks of sufficient weight to deterre any one from ioyning in her Communion . I will begin with that touching Fanaticism , which though the Second in his Order , yet principally concerned me to disprove , and particularly that part of it which contains an Invective against the Life and Prayer of Contemplation commended and practised only in the Catholick Church , it being a State which from the infancy of the Church hath been esteemed the nearest approching to that of Glorified Saints ; From whence notwithstanding he has taken occasion to vilify in particular the Authour of this ensuing Treatise : Who is very well content to receive his proportion of Scorn with such companions , as Thaulerus , Suso , Rusbrochius , Blosius &c. 11. Now the Doctour , to the end he might make an entrance into his In vective with better grace , has prepared a way thereto , then which a more proper could not be found for such a purpose , by producing on his Stage , antickly disgvised , the famous Teachers and Erectours of Schools for Contemplation , S. Benedict , S. Romuald , S. Bruno , S. Francis , S. Dominick and S. Ignatius : so exposing them like blind Samson to the derision of profane Readers : for from Such only can he expect an applause for his impiously employed Wit : And he will find in the end , except Repentance prevent it , that Selius his argument in the Epigrammatist wil prove a dangerous Fallacy . 12. And to the end he may not too much boast of the Novelty of his invention , and his profanely employed Witt , I doe assure him that I my self , being then a young Student in Oxford , was witness of a far greater , and if Fancy alone be considered , far better deserved Applause given to a Preather , who in a Repetition-Sermon to the Vniversity , descanting on the whole life of our Saviour , rendred him and his Attendants , men and women , Obiects of the utmost scorn and a version , as if they all of them had been only a pack of dissolute Vagabonds and Cheats . This the Preacher performed , taking on him the person of a Iewish Pharisee and Persecutour of Christ. And he performed it so to the life , that he would have shamed Lucian , and raised envy in the Doctour himself . But presently upon it , changing his stile as became a Disciple of Christ , he with such admirable dexterity and force of Reason answered all the Cavillations and Invectives before made , that the loudly repeated Applauses of his Hearers hindred him a good space from proceeding . Notwithstanding this , the Grave Doctours and Governours of the Vniversity , though much satisfied with his Intellectuall abilities , yet wisely considering that a petulant , histrionicall Stile even in Obiections , did not befitt so Sacred a Subiect , and that it was not lawfull to personate too naturally a deriding Iew , obliged the Preacher to a publick Recantation-Sermon in the same Pulpit the Sunday following . And this deservedly , For Vitium simulari non potest , Virtus potest . 13. If the Doctour would now make a second Essay of his Witt and invention on severall Stories as we find them recorded in Holy Scripture , he would perhaps find his Fancy as inventive , and if Nature had denyed him , the Devill would , no doubt , once more furnish him with Expressions as apt to move the Spleen and laughter of his present applauding Readers , as any are now found in his Book : by which means he perhaps may arrive at the glory to be acknowledged the Head of a New Sect of the Ecclesiae Malignantium . And unless Report deceives us , there are already severall Books of the Holy Bible descanted upon in a stile like to his , and it may be the unhappy Authours conceive that the same Press may ( without an Imprimatur ) be allowed them also . 14. It is not now my purpose to make a particular Vindication of each Saint traduced by him . But considering the publick Interest obliging the whole Western Patriarchat , and most especially England to be tender of the Honour of S. Benedict , by whose Disciples , if they were Fanaticks , Christianity has been established among us , and in veneration to whom such a world of Religious houses and Churches have been erected and enriched with vast possessions , I can not , without renouncing my Duty as a Christian , Religious man , and an English man , by silence conspire to his dishonour : the rather , because to my best remembrance I never knew that any of the English Church since the Reformation did ever cast any scornfull Aspersions on his Memory : and I believe the Doctour will scarce find any one hereafter willing to imitate his malignant Ingratitude . 15. Now what is it that the Doctour layes to the charge of S. Benedict ? The whole Charge consists in repeating after a ridiculons manner certain passages of S. Benedicts life written by S. Gregory : As 1. how being a child he by his Prayers obtained a Miracle for the consolation of his Nurse , a Monument of which Miracle remained publickly Visible many years after . 2. How he lived three years with wonderfull austerity in a cave , unknown to any but S. Romanus , who to the Devills despight furnished him with necessary food . 3. How he rolled himself in thorns to conquer his amorous Passions . 4. How he was enabled by Supernaturall Revelations and Lights to spy out Devills , to discover things absent and foretell things to come , to be a Spectatour of the Soule of his Sister S. Scholastica in the shape of a Dove going up to Heaven , and to see all the world in uno radio Solis , &c. 16. By this brief Account of the life and actions of S. Benedict , all which the Doctour expects that his Readers should esteem to be meer fanaticall Lyes and forgeries , his intention seems to be to convict both S. Benedict and S. Gregory of lying against the Holy Ghost , and ascribing to a Divine Power pretended Miracles , Visions &c. which either were not at all , or were Sleights of Leger-de-main . But what arguments does the Doctour give to disparage S. Gregories relation ? Will he deny that any Miracles were wrought by Gods servants in that Age ? If so , he will find it a hard task to defend himself against so many Saints , learned and prudent men , who have testified that they have been eye-witnesses of many . He will not surely affirm ( though he is bold enough to affirm anything ) that such Miracles , if reall , were Proofs that the Workers of them were Fanaticks and Deceivers . These things considered where will he hope to find Readers who can be inwardly perswaded that what S. Gregory relates is sufficiently confuted by his scornfull manner of repeating it in the new stile of a Theological Scarron ? Or to iudge this a concluding argument ; S Benedict wrought Miracles , was favoured with supernaturall Visions and Revelations , therefore he is manifestly convicted of Fanaticism ? and upon that Fanaticism he instituted his Religious Order , for which he framed a Fanaticall Rule ? 17. Now by Fanaticism the Doctour ays he intends an Enthusiastick way of Religion , that is , a Religion built upon falsly pretended Inspirations , Illuminations &c. Which Definition being approved , with what shew of reason can the Doctour accuse S. Benedict of Fanaticism ? For did S. Benedict frame to himself a New Religion ? Did he make any the least alteration in the Religion conveyed to him by Tradition , and professed by the whole Church ? Had any of his Visions or Revelations any influence on his Religion to make him introduce any innovations ? How was he then an Enthusiast ? 18. But S. Gregory affirms that he had Revelations , Inspirations and the Guift of discerning Spirits : And these things the Doctor will needs call Enthusiasms . Surely he will not deny but that God may ; yea often has conferred on his servants , Revelations of his will , in some speciall circumstances , which are not in the Doctors sence , Enthusiasms : Neither , will I on the other side deny but many persons , even in the Catholick Church have bin seduced by the Devill , and their own pride , to pretend to lights received from God , which were either effects of a distempered fancy , or suggestions of the Devill . The question therefore is , whether S. Benedicts visions , and Revelations came the former , or the latter way . But it is no question touching the Doctours Iudgement in this case : for certainly he durst not decide them , if he thought or but suspected that they came from God. 19. I beseech him now that he would examine his own conscience , whether , I will not say , convincing proofs , but rational grounds may not be affoorded , that S. Benedicts Visions and Revelations were truely divine , considering . 1. the Innocence , purity and vninterrupted fervour of devotion conspicuous in S. Benedict , from his Infancie , to his death . 2. The admiration in which the age wherein he lived held him , both for his piety , and the stup●nduous favours , conferred on him by Almighty God. Will the Doctor now say , that all that age , and all ages following , have been deluded by an Hypocrit , and Counterfeit Enthusiast , and that himself was the only person Clear-sighted enoug to discover the cheat ? not only all Christians living in his time , but even the Pagan Goths had him in veneration : By what light now after above a thousand years , has he seen that the whole world besides himself have been deluded ? Hee will easily giue me leave to say assuredly it was not by a supernaturall light , least he himself should be suspected an Enthusiast : And for a naturall light to justifie him , he has shewed us none , having concealed the reasons moving him to make a Saint soe glorious in the esteem of the Christian world , the obiect of his derision . 20. I verily believe the Doctor would have been easily induced to have spared the person of S. Benedict ( and so of the other Saints ) had not a saying of Cardinal Bellarmin afflicted his mind , and stirred up his choler , viz. That Religious orders were at first instituted by S. Benedict , S. Romualdus , S. Bruno , S. Dominick , and S. Francis by the inspiration of the holy Ghost : This was a sayeing insupportable to a mind by education , and wordly interest prevēted with a strong preiudice , and therefore all books and Legends must be searched , and everie crifling passage , and circumstance , perhaps indiscreetly inserted any where by , Authors , must be made use of to disgrace the Saints , and to prove them Enthusiasts : Though all the world besides haue them in veneration . 21. Now to enter into dispute concerning their personall qualities with such an Adversary , wil bee to offend against Charity by giving him occasion , of reviling yet more Gods most beloued perfect servants . The most commodious way then to make a true judgement of them will be , to examine their fruits . For by their fruits , saith our Saviour , they will be known . 22. Therefore to determine , whether it was by Gods Inspiration that they instituted their respective Orders , lett those who doubt , yea those who scarce think it lawfull to doubt . 1. Examine their severall Rules , according to which their Disciples oblige themselves to conform their lives and actions . And. 2. consider whether God has acknowledged them for his servants , by making use of them to the great benefitt of his Church , and dilatation of his honour . Now if it shall appear that their Rules advance perfection in all Christian vertues : And that such among them as have Squared their Actions by their Rules have in a signal manner benefitted Gods Church , and encreased his honour , It is most certain that Bellarmin had just grounds , how angrie soever the Doctour be , to say , that such Orders were Instituted by the Inspiration of the Holy Ghost . 23. I doe heartily wish for the Doctours good , that he would without prejudice examine these two points , or at least patiently read what is here written concerning them : Now to descant upon all their Rules , and to Enumerate the services done by the severall Orders to Gods Church would be too tedious . I will therefore as my duty more particularly engages me , confine my self to S. Benedicts Rule and his Disciples Actions : And in so doeing the Reader will be sufficiently informed in all the rest : Since they all agree in the Sanctity of their Rules and glory of their actions , Though in some circumstantiall Rites , and Observances there be some variety . 24. As touching therefore the Rule of S. Benedict , whether it was written with a Fanatick Spirit or not , The Doctours own Judgement may be appealed to , If he would vouchsafe to read and examine it . For what is it but a collection skilfully made of all Evangelicall precepts , and counsells of perfection ? There the Ecclesiasticall Office is so wisely ordered , that the whole Church Judged it fitt to be her Pattern . There S. Benedict teaches his Disciples to begin all their Actions with an eye to God , begging his assistance , and referring them entirely to his Glory . There a holy family is so ordered , with such a decent assignation of dutyes proper to all offices both of Superiors , and subjects , in their severall Rancks , that a great and Wise King made choice of it for his Rule in Managing his Kingdome . There a contempt and hatred of the world is taught with great Energy : Religious men are enioined to hide themselves from it , that they may in their Sequestred cells enioye a freer conversation with God. And because they cannot exclude themselves out of their Solitude , They are instructed to mortifie there all Sensuall Passions , by prayer and Temperance . If by Gods Providence they enioyed plenty of Temporall goods , The poore and strangers only reaped the fruits of it . Yea their Lawgiuer taught them not only by his Rule , but example also , to preferre even in the times of the greatest scarcity the satisfieing the wants of others before their own : Hospitality was a vertue soe peculiar to them , and so constantly practised by them , that till the Rapine and furie of a Tyrant here in England destroyed them , there was no need of any Law among us for sustaining the Poor , who after soe many Modern Lawes can scarce be preserved from Perishing . And there ( which the Doctour may doe well to consider ) the vertues of Humilitie and Peacefull obedience most contrarie to and Inconsistent with Fanaticism are of all others most copiously and vehemently inforced , as if in them the Spirit of his Rule did Principally consist . By these two vertues his Disciples were securely guarded from all dangers which an externall exercise of other vertues might expose them to : By the former ( Humilitie ) they were exempted from Pride and self complacencie , in case God should bestow any Supernaturall favours on them : And by the latter ( Obedience ) which obliged them to discover even their most secret Thoughts to their Superiours and Spirituall Directors , they were secured a Demonio Meridiano , from false Illuminations , and Illusions of the Enemy . And lastly to prevent all Innovations in opinions touching Religion , and disturbing of the Churches peace by spreading abroad new invented Fancies ; a most strict Silence was inioynd them at home , and none permitted to goe abroad , either for busines , or preaching , but such as the Superiour esteemed fitt , with the benediction and prayers of whom , and of their other Brethren they were sent forth , and at their Return received again . 25. Now can the Doctour believe that it was a fault in Cardinal Bellarmin to say that it was by the Inspiration of the Holy Ghost that such a Rule as this was instituted , and Families erected for the observing of it ? And yet if he will peruse it he will find that I have omitted many other Perfections which shine forth in it . 26. And whereas from some mistaken expressions of S. Gregory he charges S. Benedict with the great crime of being a hater of Human Learning : wee doe not find that he forbids his Disciples the study of it in his Rule , at such times as the Office of the Quire and Manuall Labour for the benefit of the Monastery afforded them a vacancy . And it is unquestionable that wee owe to his followers the preservation of almost all the Literature which remains in the world : For by their care in conserving and Transcribing of books , all our Libraries are now soe richly furnished and the Doctour enabled to write against them and their Master . This they did notwithstanding such a deluge of Barbarous Nations , which for Religions sake hated and sought to destroy all manner of Learning : And S. Benedicts Disciples doeing so , they thought such their care to be no Transgression of their Rule . 27. But as for S. Benedict himself Almighty God did not call him to be a Critick , but a Teacher of Sanctity . And to enable himself thereto , wee find in the last Chapter of his Rule , that he was no stranger in the books of Holy Scripture , in the writings of the Ancient Doctours of the Church , in the Conferences , and lives of the holy Fathers , all which he recommends to his Disciples . But as for the Subtilties of Pagan Philosophers , the Elegancies of their Poets and the like ( considering his Vocation ) it would have been in him the vice of Curiosity to have spent his time in them : Which S. Augustin Judges to have been the Concupiscence of the Eyes , reckoned by S. Iohn , as one of the three great Temptations of the world . 28. S. Benedict therefore was not a hater of Human Learning ( as the Doctour vnjustly and without warrant stiles him ) But for his own vse and office he preferred before it that Learning which the Wiseman stiles Scientiam Sanctorum , that learning which does not puff up the mind , but renders it Docibilem Dei , and makes the possessors of it Saints : And I am confident that in the day of Iudgment God will never ( as the Doctour does ) impute this choice to him as a fault . I would to God the Doctour , instead of deriding , would imitate him . In this regard therefore it was that S. Gregory stiled S. Benedict [ Scienter nescium & Sapienter Indoctum ] Skilfully ignorant , and wisely Vnlearned : By which Character he had no intention certainly to disparage him , but rather to paralell him with the Kingly Prophet who writing of himself , Saith : That he was wiser and had more understanding then his Enemies , Then his Teachers , Then the Ancients , only by meditating on Gods law , and Keeping his Precepts . 29. Thus far concerning the severall Heads of accusations of S. Benedict , in a scornefull manner represented by the Doctour to make his Readers merry at the expences of a Glorious Saint . But withall his Readers are desired to consider , that all these heads are borrowed from S. Gregory who wrote the Saints life , from the testimonie of certain Holy men who had been S. Benedicts Disciples . So that the very same things which S. Gregory wrote to prove the Sanctity of S. Benedict , the Doctour makes use of to shew him , as it were on a stage to have been a Fanatick , a false pretender to Miracles , Visions and Inspirations , and an Ignorant Fool : And all this without any reason or proof given to iustifie such Imputations . 30. But the Readers are desired to consider , that whatever opinion they have of S. Benedict ( to the zeal and Charity of whose Disciples notwithstanding they owe their Christianity ) yet surely S. Gregory was not a person fitt to make sport for the Doctour and his Readers : S. Gregory , perhaps the most exalted and most humble Saint , the most Illuminated Doctour , the most zealous and most Charitable Prelat , that since the Apostles times Almighty God ever provided to govern his Church . Thus he has alwayes been esteemed not only through the Western , but Eastern Churches also . And can the Doctour think he can find any Reader who has not in his heart renounced Christianity , that wil applaud him for trampling with scorn on S. Gregory ? For it is from S. Gregory indeed that the Doctour is informed that S. Benedict was a Fanatick , if he were such an one : It is S. Gregory who commended and confirmed his Rule , and if the Doctour may be believed , it seems very ignorantly and foolishly stiled it [ Discretione Praecipuam ] eminent for the discretion of it ; which is a vertue ill suiting with a Fanatick . It is S. Gregory who has conveyed to posterity an account of the Graces and Supernaturall Favours by God conferred on S. Benedict : the truth of which I believe scarce any one hitherto has disbelieved , beside the Doctour : Certain it is that a generall firm belief of them , both during S. Benedicts times and afterward , made a change in Christendom scarce ever to be paralleld before or since , whilst incredible multitudes of well meaning Christians wakened from a Lethargy of sin , either flocked together to take on them the Yoke of that Rule , or if they wanted such courage , powred forth their treasures to entertain such as consecrated themselves to Gods service . And all this the Doctour without any proof , pronounces Fanaticism , and is desirous that men of this Reformed Age should believe these Divine Favours communicated to S. Benedict to have been Illusions of Satan ( which Satan himself never durst own ) and that men had done more wisely if they had continued to serve the world , and the Flesh , rather then to quitt both in following an Hipocriticall Fanatick . 31. Surely the Doctour was much to blame , and I hope he will sadly reflect on the danger of raising mirth from such an argument as this . Or if he doe not , it will be very fitt that when hereafter he mentions those two persons so venerated by all but himself , he would abstain from calling them Saints . For in the same breath to call S. Benedict a Saint and a Fanatick , savours something of blasphemy . Yet it will be a hard task for him to conquer so inveterated a custome : Mens tongues are so enured never to mention them without that Title of Saint , that the only expedient to correct that fault in himself and others , will be to let his Readers know that he intends the same ill thing by the terms of Saint and Fanatick . Thus farr touching S. Benedict and his Rule : by examining whereof I conceived men might Judge whether , notwithstanding the Doctours Raillery , God did not esteem him his faithfull servant . 32. The next thing proposed in order to make the like judgement , was to consider whether after S. Benedicts death , God did not declare the same thing , by making choice of the Disciples of S. Benedict to procure an encrease of his honour , and considerable blessings to his Church : For if he did , surely the Doctour himself , how bold so ever , will scarce dare to disgrace them hereafter by the Title of Fanaticks . 33. To clear this , it is to be observed that in S. Benedicts age Christians generally were falln into such a decadence from Piety , charity among them was become so cold and frozen , and all manner of vices raigned so impudently and uncontrollably , that Almighty God was even forced to open a free passage among them for Innumerable armies of barbarous Pagan Nations from the North , Getes ( or Goths ) Vandalls , Francks , Hunns , Saxons , Danes , Lombards , and many others , which like Locusts spread themselves , devouring all things through all countreyes , especially of the Western Church , all which did not expresse their fury so much against their Christian Enemies forces , as against their Religion . Now what could be expected from such Conquerours , but that the Christian Faith should be vtterly extinguished . 34. Yet such was the infinite Wisedom and Goodnes of God that that which was a most terrible Plague to impious and dissolute Christians then alive , proved in generall to Gods Church and Christian Religion a most unvaluable blessing . For in a short time , God of those stones raised up Children to Abraham : Children , not like the former , who sluggishly contented themselves with the name of Christians , and in their lives denyed Christ : but heroically zealous servants of our Lord : Witness innumerable Churches magnificently built , and richly endowed , to his honour : Witness innumerable Monasteries and Schooles of Piety frequently inhabited by Emperours , Kings , Queens , Princes , and Princesses , who preferred a voluntary life of Solitude , Poverty , and Mortification ( to the end they might more freely attend to heavenly Meditations ) before Magnificent Courts , Scepters , and Crowns . Lastly witness a numerous Army of Martyrs , not a few of them Soueraign Kings , and Princesses & tender Virgins witness likewise Aposticall Bishops who willingly offered their blood for the Salvation of their Barbarous Murderers . 35. Now who were the persons who , by Gods most blessed direction , instilled into the hearts of all these such an Heroicall Faith and Divine Loue ? were they not principally the Disciples of S. Benedict ? Let the Records and Annals of so many Nations in Europe be consulted : they will justifie the same , and to Gods glory will testify how his Apostolick Preachers to convert their Ancestours have been dignified with stupendious Miracles . Yet all these are derided by the Doctour as Fanaticks , the Children of a famous Hypocrit and Fanatick : by the Doctour , I say , who cannot shew one Village converted to Christianity by any one of his own sect , nor one Miracle pretended to . 36. Now if any thing here delivered touching S Benedict and his Disciples be true ( and if all be not true , wee have been deceived by the Common Tradition of whole Nations , besides bookes never hitherto contradicted ) Nay if any one Miracle has been truly reported of him or them , in what a condition has the Doctour by his unseasonable mirth concluded himselfe ? The Wiseman tells us there is a time to weep , and a time to laugh God has placed them in this order , that weeping should goe before Laughing ; but the Doctour has perverted the order : He must expect therfore after his and his profane Readers mirth , a time of weeping will succeed : God Almighty grant that his weeping time may come in this life , and that weeping and wayling and gnashing of teeth come not together . 37. I doe not know how any Adversary of the Catholick Church could with all his study have shewd himself more impotent in his passions , and less succesfull in reasoning , then the Doctour has done in his book . Certainly it must be a hatred horribly poysonous against the Catholick Church Militant , which will not spare the Church Triumphant . I defy the Doctour , how bold a Champion soever for Schism to say publickly or by writing to signify only his opinion , that S. Benedict , S. Gregory , S. Francis and the rest are now reprobate , damned souls in hell : Yet such they must needs be ; if they were Hipocriticall Visionaires , and false pretenders of Miracles , on purpose to gather Disciples , and withal dyed vnrepentant of these things , as most certainly they did . Now if such be not his opinion , nay if he be not assured that they are in an accursed condition , was not his tongue ( or penn ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Sett on fire of hell , whilst it uttered such Blasphemies against them , as a perpetuall Monument of his rage till the day of Iudgment , when he must be answerable for all that shall be corrupted by them . 38. But suppose that all these Accusations could really be verified , must the whole Church be esteemed Antichristian , in which Salvation is scarce possible to be had ( for to prove that is the Doctours design ) because five or six Hipocrits have lived undiscovered in it ? because a Young man notwithstanding all his austerities , and prayers , having been inflamed by the spirit of uncleannes , chose rather to torment his flesh by rowling himself naked among bryars and nettles , then to suffer its impure delectations ? or because another young man having been commanded to restore to his Father all the goods committed to his care , meerly to hinder his Charitie to the poor , in a fitt of fervour gave up not only his goods , but cloaths also , to his very Shirt ? or because another man out of some severe ( or the Doctour may call it , capricious ) humour , or to procure contempt to himself , would refuse to give a civill respect to his betters ? 39. What then would the Doctour say of a Church , in which Visions , and Dreams and Revelations far more exotick in outward appearance , are proposed to mens belief ? In which one who calls himself a Prophet professeth that another sort of Mortification was enioynd him then that which S. Benedict practised , namely to mixe his bread with mans dung , and so to eat it ? In which a Prophet by Gods command for three years together walked naked and with his feet bare before all the people ? In which another commands his Disciple not to salute , or shew any respect to any person whosoever should come in his way ? Yet not any of these persons or actions the Doctour dares deride , or refuse to yield his assent and approbation of them , though he has encouraged his profane Readers by his example to deride them . §. 3. Of the Life and Prayer of Contemplation , derided by the Doctour . 40. THe Doctour , not being contented with recreating himself and others by vnsainting , and as he hopes , plucking downe from Heaven many glorious Saints , so esteemed by Gods Church ( whose company notwithstanding , where ever they are , I wish both he and my self may forever enjoy ) proceeds to represent as ridiculously the way of devotion in greatest request among those of the severall Orders instituted by them . This is the Prayer of Contemplation taught by Rusbrochius , Suso , Harphius , Blosius ( and F. Baker reduced into a Method by M. Cressy . ) He might , if he had pleased , have cited far more ancient Authours had he consulted Cassian , the Disciple of S. Chrisostom , in his Conferences of Hermits of his time , and a Primitive writer , Denis the Ar●opagite , who , whatever his true name was , was questionles an Authour of the second , or at least the third Age of the Church , and who describes the most sublime and most purely Divine Prayer exercised by Hierotheus , a Disciple of the Apostles . It had been a Mastery worthy of such a Champion as the Doctour to have trampled on such Contemplatives as these , or on S. Paul the Hermit , and S. Anthony , or rather on S. Mary Magdalen , S. Mary the Egyptian , and other inhabitants of desarts , who it seems , wanted such a directour for Contemplation as the Doctour is . 41. If he doe acknowledge a reall difference between an Active and a Contemplative life , ( in the opinion of the Ancient Fathers exemplified by the employments of the two holy sisters , S. Martha , and S. Mary Magdalen ) he might doe well to teach this Age what is meant by a Contemplative life , and what way and Manner of Devotion peculiarly suits to it : And whether among all the Sects which he call by the common name of Protestants , he can tell us any news of any who have pretended to a Contemplative life , or given any Rules for such as would performe the exercises of it : Such are , and have always been esteemed such , Solitude , Abstraction from worldly cares , Rigorous abstinences , Cilices , indispensable Obedience to Superiours , Continuall Prayer practised according to the degrees of it , still more and more pure and Spirituall , a performance of all dutyes and even ordinarie actions in vertue of Prayer and Vnion in Spirit with God &c. I doe not now require of him an account of Raptures , Extasies , Passive Vnions with God , in which a pure soule only receives Divine influences : For these things he derides as Phantasticall Enthusiasms , and yet all ages have mentioned them , and afforded innumerable Examples of them , and they are recorded by persons eminent for Piety and Learning . 42. But the Doctour has one argument unanswerable , which iustifies him to call that language unintelligible Canting , by which certain Mystick Divines endeavour , as well as they can , to express the most pure operations of the soule herself , and likewise of God upon the soule in Contemplative Prayer : and this argument is drawn from a treasvre of most deep Humility . His argument is this ; I , even I the most learned , and all comprehending Doctour Stillingfleet doe not understand the language of such Mysticks , therefore it is unintelligible Canting . 43. Yet notwithstanding this more then Herculean argument , I believe I can oppose against him an Antagonist who will have the boldnes to maintain that he will answer this argument , and demonstrate it not to be concluding . And this is a certain Holy man that professes of himself that in a wonderfull Extasy he found himself present in Paradise , and there saw and heard ( as he thought ) God only knows what . Now what soever it was that he saw and heard , he was , no doubt , willing to have communicated it to his brethren , but he had not the power to doe it . No human language could afford words to express matters so elevated and Divine . For if it could , I am assured he , who was the greatest master of language that perhaps ever was , had not failed to do it . Nay more , which still encreases the wonder , though he professes that he really saw and heard these inexplicable glorious things , yet he could not determin whether all the while his corporall sences , externall or internall , were employed in this Divine Visitation . 44. This was surely , according to the Doctours grounds , the greatest Fanatick that ever was , yea the father of all Fanaticks . Yet the Doctour dares not call him so , after he is told that this was S. Paul : and that he it was who describes the Revelations communicated to him by Gods Divine Spirit : describes them , I say , by not describing them , but by professing that no human language could describe them , nor humane fancy comprehend them . This certainly the Doctour will not deny to have been a Passive Vnion ( so derided by him ) of S. Pauls soule with God , for he contributed nothing actively either to the procuring or enioying of it . 45. If therefore Mystick Writers , many of them persons both of great Sanctity and Learning , in endeavouring to describe what passed in their soules during Vnions far inferiour to those of S. Paul , are forced to make Expressions , out of the common road , and not agreeing with School Philosophy ; if observing that in pure Contemplative Prayer their own operations , and the infusions of Gods Spirit are so in time in the soule , that it seems to them that there is as it were a Region of it beyond the discovery of Philosophy , which they think fit to call the Apex mentis , and Fundus animae , the Doctour might without any further guilt have abstained from imputing Fanaticism to Ludo vicus Blosius , or M. Cressy , for transcribing such expressions . But this is a Sycophancy inexcusable in the Doctour , who mentions such Mystical phrases on purpose to deride them as unintelligible Non-sence , and at the same time omitts the setting down expressions which interpret them . 46. But there is one speciall Phrase which above the rest cited by M. Cressy , exposes him to the Doctours utmost contempt . This is where it is sayd that , In the supreme Degree of Contemplative Prayer the soule is so united to God as if nothing were existent but God and the soule : Yea so far is the soule from reflecting on her own existence , that it seems to her God and she are not distinct , but one only thing . This is called by some Mysticks an Vnion of nothing with nothing in which the soule comes to a feeling of her not being , and by consequence of the not being of Creatures : the which is indeed a reall Truth . True , says the Doctour , this is indeed either a reall Truth or else Intollerable Non-sense . 47. Now I suppose it is not for the Doctours interest to seem to have received any satisfaction from persons iniured by him : Therefore addressing myself to any indifferent Reader , I doe affirm , that the most supreme affirmative Notion that we can have of God is that which is implyed in his most adorable incommunicable name of Iehova , or as himself interprets it [ Sum qui Sum ] I am what I am , which imports an infinite Vniversall Plenitude of Being . Therefore , as the Schoole Doctours say , if we hold to the Notion of Being , between the Being of God and the limited , participated Being of Creatures , there is an infinite distance , and by consequence Creatures compared with God have more of Not-being , then they have of Being ; in which regard their denomination , so considered , ought rather to be taken from not-being , then from being . Thus the Sthooles : which if they speak Nonsense ( for my part I think they doe not ) yet surely the nonsense is not intolerable . 48. But moreover Mystick Divines though they acknowledge the Infinitenes , Totality , and Vniversality of Gods Being ; yet they rather chuse [ to which choice the Nature of Contemplative Prayer even forces them ] to reiect all distinct , affirmative Notions of God and his perfections , as coming Infinitely short of his Divine Nature , and which indeed are falsely applied to him , if considered as they are comprehended by us : and they frame to themselves a Negative Notion of him , by separating from him all Attributes whatsoever comprehended by us , because as such they are indeed imperfections . And to instill into our minds such a Notion of God , of all others least imperfect , he is pleased to describe himself in Scriptures to be inaccessible light , that is , light though infinitely glorious , yet to us invisible , and invisible because of the excess of its Visibility . Hence he is sayd to dwell in darknes , and to make darknes his secret place , and his pavilion round about him to be dark waters and thick clouds of the skyes . In this darknes it is that God is contemplated in pure Spirituall Prayer , in which , all Images and positive Notions of the Divinity being reiected , an Incomprehensible Nothing remains , to which the Soule is united , and in whose presence all Created Beings are annihilated . In this darkness therefore contemplative Soules have , as it were , an experimentall perception of what Schoolmen deduce from reasoning . 49. It seems now to mee that a weaker Capacity then the Doctours may perceive in this no intolerable Nonsense . Yea I must add , that here the Doctour gives a manifest proof of his dishonesty , in wilfully leaving out that which evidētly explains M. Cressy's meaning : which if it had not been concealed from the Readers would have rendred his Assertion touching the Not-being of Creatures to be most rationall . For thus M. Cressy ( in Sancta Sophia Treat . 3. p. 304. ) treating of the State of Perfection , writes : In this State the soule comes to a feeling indeed of her Not being , and by consequence of the Not being of Creatures : The which indeed is reall Truth : Not as if the soule or other creatures either did cease according to their Naturall Being ; or as if a natural Being were indeed no reall Being ( as F. Benedict Canfield doth seem to determin ) But because all sinfull adhesion by affection to creatures being annihilated , then they remain ( as to the soule ) only in that true Being which they have in God , by dependance on him , and relation to him , so that he ( alone ) is all in all . Whereas while we sinfully adhere unto them , by staying in them with Love , we carry our selves towards them as if we thought them to have a Being or subsistance of and in themselves , and not of God only , and that they might be loved for themselves , without reference to God : Which is the fundamentall Errour and root of all Sin. 50. Thus the Doctour deales with his Catholick Adversaries . He can at pleasure make them write Non-sense by concealing their Sense . And thus also he treats M. Cressy again in repeating severall passages of Sancta Sophia touching Contemplative Prayer : For selecting from severall places certain abstruse Words and Phrases made use of by Mysticks to express , as well as they can , their conceptions , he presents them all together in a heap before his Readers eyes , and then miscalls them Vnintelligible Canting , whilst in the mean time he leaves out the interpretation which M. Cressy gives of those words and phrases , to make them intelligible . Truly it is not without some scruple now that I take notice of any thing that such an Adversary as the Doctour shewes himself , doth or can write on an argument so unfitt for Controversy as Contemplative Prayer is , which cannot but he disgustfull to such a sensuall Palat as he shews his to be , being willing to corrupt the Palats also of his Readers . It may be e're long they will see a Treatise on this Argument , demonstrating the substance of what so ever the Doctour finds fault withall in M. Cressy's Sancta Sophia , to be suitable to what the Fathers of Gods Church have both from Tradition , and from their own experience also , delivered on that most Divine Subject . And the Doctour shall have free leave ( without any future Reply ) once more to call what those Holy Fathers write unintelligible Canting , and intolerable Non-sence , though their expressions be parallelled and confirmed by numerous Texts of Holy Scripture . In the mean time , for the Readers sake , I will here add some Reflexions upon what the Doctour has written . 51. He proceeds further , saying That the utmost effect of contemplative Prayer if intelligible and practicable , is gross Enthusiasm . And why ? Because , forsooth M. Cressy says that by a diligent practise of such internall Spirituall Prayer the soule receives from God a heavenly light and Inspiration for her direction in all her actions , according to the Psalmists words . Accedite ad Deum & illuminamini , and according to the Prayer in his own Churches Liturgy , borrowed from the Roman : [ Fifth Sunday after Easter ] Lord from whom all good things doe come , grant us thy humble servants that by thy holy Inspiration , we may think those things that be good , and by thy mercyfull guiding we may perform the same . The word Inspiration therefore needs not trouble the Doctour : neither by it is any other thing meant , but Divine Grace , which , sayes he , none denyes . 52. Yet he must know that this Divine Grace obtaind by Spirituall Prayer constantly exercised , though it be in its nature and Kind the same which every good Christian enioyes , yet the lights and motions of it extend much farther , even to the directing a person not only in necessary dutyes , but to the sanctifiing of all his actions , otherwise in their own nature indifferent , and improving them for the perfectionating the soule in Divine love , in soe much as those actions which are performed by ordinary good Christians meerly out of an impulse of Nature , or for some sensuall satisfaction , are by these done in obedience to the Divine Will , discovered to them . 53. And whereas to distinguish these Inspirations from those pretended to by Fanaticks , it was sayd , that in Contemplative persons these direct rather to not doing , then doing , when both these seem otherwise equally indifferent , I wonder why the Doctour should be displeased with this . He may remember that in the time of the late Vsurper , when himself was a great leading Preacher , all the actions almost of his Brethren were pretended to come from a Divine light and Inspiration all warranted by the Bible , which Light ( more , it seems , to the Doctours mind ) directed them to nothing but doing , viz : to reform Religion , to rebell against their King , to pluck down Hierarchy , to multiply Sects , to usurp the office of Preaching without any Vocation , to imprison , Pillage , kill their fellow subiects and the like : But no such effects proceed from the lights and Inspirations of Internall livers among Catholicks : they ( having the same Vocation that S. Mary Magdalen had ) leave the many businesses to Martha , vnles God by their lawfull Superiours , calls them to externall Emploiments , which when he does , he enables them to perform them with greater Perfection , as we see by the Conversion of many Nations performed by such as had spent a great part of their lives in Solitude and Contemplation . 54. It is most certain that if Luther , Calvin , Tindall and such Reformers had by Prayer disposed themselves for such lights as these , and also followed the direction of them , they would never have procured warre and bloodshed , destruction of Kingdoms , rebellions of Subjects , tearing asunder Gods Church and sacrilegiously invading its revenues neither would they to satisfie their lusts have incesttuously polluted themselves with Consecrated Virgins : in a word they would have done all things contrary to what they have done . And if the Doctour himself had followed the guidance of such a Light , he would never have published such a Book , in which pretending to demonstrate that Salvation can scarce possibly be attayned in the Catholick Church , whatsoever is alledged by him which truly concerns the Church it self , may be contained in twenty or thirty pages , whereas the Book it self consists of five or Six hundred , all the rest being Scurrilous buffonries , petulant revilings of Gods Saints , imputing to the Church the Doctrins and practises of madmen or Sectaries condemned by the Church herself , and any thing that he could take out of Dunghills which might be serviceable for his unchristian purpose to eradicate out of his Readers hearts Charity and all sense of humanity : and all this without any provocation , as if , enraged to see that the same mercifull indulgence is not denyed to Catholicks alone , which is allowed to himself , and all Sects among us which vnanimously conspired to his Majesties destruction , and of which not any one to this day has renounced the Principles which led them thereto : as if , I say , in that rage his design was to expose innocent , and peaceable subiects to all manner of Contempts , affronts , hatred , and mischievous attempts of their fellow Subiects , to the disturbance of the kingdoms peace and the renewing of our publick calamities and Tragedies , to which he knows that thirty years since , such books and Sermons were made use of as a Prologue . 55. He must give me leave to add hereto , that in the Principles at the end of his Book , giving an account of the Faith of Protestants , he has layd a foundation to support and iustify not only all manner of Sects , but the worst effects of them , I mean , the late Rebellion , and any other that may follow hereafter : I will not say this was his Intention , but the consequence may easily be demonstrated . 56. For in the said Principles this being layd down by him as a ground of Protestancy , That every sober enquirer into Scriptures may be infaillibly certain of all necessary Truths contained in them without any obligation to consult or however to obey , Ecclesiasticall Superiours and Teachers : does it not necessarily follow , that all Sectaries are equally iustifiable , since it is impossible , without looking into their thoughts , to evince against them that they have not enquired soberly ? What monstrous opinions now may not hereby be justified ? and what possibility of confuting them ? now if among such opinions this be one , That it is the necessary Duty of a Christian Subiect to contribute all that is in his Power , even goods and life it self , to sett up the true Religion , that is , his own Sect , and this against all Power whatsoever civill or Ecclesiasticall , which shall seek to oppress it , what will the Doctour , standing to his own Principles , say hereto , if he had a mind to oppose it ? Now that such an Opinion may possibly spring up , and the Assertours of it may pretend that it is grounded on evident Scripture , the Doctour himself will not deny , since I am sure he remembers , and has reason to do so , that this was the Architectonicall Principle , common to all Sects in the like Rebellion : this was thundred out in Pulpits , of this all Pamphlets were full : the Bible and nothing but the Bible was all their warrant , the Bible was the Ensign carried up aloft before their Troops , as if the King , Bishops , and all their party had been professed Enemies to the Bible , or had grounded their Religion upon the Alcoran , whereas indeed all these Sects had turned Christs Doctrine into that bloody law of Mahomet . Yet notwithstanding all this the Doctour zealously and furiously against the Papists still contends for putting the Bible into all mens hands , and assures them that they are the only Legall Iudges of the sense of it in Necessaries , upon condition they will only say that they are Sober Enquirers into it . 57. This seems to me to be an evident consequence of the Doctours Principle ; a Principle never acknowledged in Gods Church for above fourteen hundren years by any one Orthodox Christian , or by any unless by some whom the Doctour himself will call Hereticks . If the Doctour think I doe not speak truth , lett him search , and lett him employ his freinds to search into Libraries : let them consult all the ancient Fathers of the Church , and all Councills : and when they have done , and seen themselves deserted by all Antiquity , and Vertually condemnd and Anathematized by all Councills ( which pretend to have right to teach , and to oblige Christians to yeeld their assent ) will it not follow that his Religion hath a most pittifully unstable and sandy Foundation ? But to return from this digression to an argument more gratefull to the Doctour , the Fanaticism by him imputed to the Catholick Church , with regard to the Prayer of Contemplation . 58. Whereas M. Cressy in his Sancta Sophia among severall things by which Liberty of Spirit may be hindered , reckons this for one : The doing actions meerly for edification : the Doctour in scorn adjoyns hereto these words , A most excellent and Apostolicall Doctrine ! These words shew that the Doctour likes not that saying : but I cannot imagin what reason he had for it . Our Saviour indeed requires that our light should shine before men , that they seeing our good works might ( being edified ) glorifie our heavenly Father . But this concerns only such good works as our Duty obliges vs to doe in Publick . But as for other duties , such as is Prayer and Fasting , he bids us retire into our closets to practise them there , without an eye to the Edifiing others , and condemns the Pharisees for doing them that they may be seen of men . In like manner those who are called to an Internall life and Solitude , for them to quitt their proper Exercises to goe abroad on purpose to do actions good in themselves , for no other end , but Meerly to give a good example for the Edification of others was there iustly esteemed a prejudice to the liberty of Spirit necessary for their state . 59. But moreover I would ask the Doctour , whether being at Church in a publick Duty , and not having any Devotion himself at present , he would esteem it a commendable action to pretend to much fervour , by lifting vp his eyes or beating his breast , and this meerly and only to the end that others seeing him might be edifyed , himself being nothing the better for such grimaces ? or would he give an Alms before people meerly for their edification , and not out of a Motive of Charity inherent in himself ? Truly if he should doe all this in such a manner , I should be none of his admirers . And much lesse do I , or I think , any good Christian admire him for his Book so full af all manner of Vnchristian affections , which surely he cannot pretend to be written meerly for edification , and for which I hope his Judgement is not soe perverted as to expect a reward from God , who litle esteems witt without Charity , or rather witt shewed for the destruction of Charity , and Truth also . 60. After this the Doctour out of the same Book mentioning the Supernaturall Favours which innumerable Catholick Writers both ancient and Modern , do testify to have been communicated by Almighty God to his servants after a constant exercise of Internall Prayer , and Mortification , the Doctour , I say , would have his Reader think that his deriding of these is a sufficient confutation . And I may more justly think that a sober Reader will Judge that the only mentioning of a proceeding so contrary to all rules of reasoning is a sufficient Reply . 61. What hath been hitherto sayd is even too much touching the defence of a Book of Prayer published by M. Cressy , in which the Church of England is so litle concerned , and which was compiled for the use of good devout humble Soules , and not at all for persons of the Doctours temper . Those eminently learned and Pious Fathers , and particularly R. F. Leander a S. Martino who with great care perused the severall Spirituall Treatises written by R. F. Baker , and gave their Approbations of them , were persons in all regards for their profound universall Learning far exalted above the censures of Malignant Pedants : and the devout soules to whose practise they recomended those pious Instructions , have reaped such fruits from them , such effectuall helps far their advancement in the Divine Love and Spirituall Perfection , that the bouffoneries of such a Doctour will only produce this effect upon them , to give God daily thanks that they have escaped from a Church in which blasphemous Invectives against Gods Saints and the Science of Saints are not only permitted , but applauded and rewarded . 62. None can justly wonder that a soule so manifestly voyd of Divine Love should want both light and tast in such things . Daamantem & sentit quod dicimus , saith S. Augustin . But does the Doctour hope that because he understands not and therefore proudly contemns Misticall Theology and the Exercises of an Internall life , the Catholick Church and Governours of it will abate their esteem of that Blessing , which manifestly proves that Gods Holy Spirit does not communicate his most sublime and precious Gifts to Sects divided from the Church , of which scarce any pretend to them , and those that doe so , do evidently shew by their contempt of all authority , renunciation of all Christian Charity , furious and restles attempts of new Reformations and Seditious Combinations to the ruine of all Peace , that it is a black Spirit , which was a Murderer from the beginning , by which they are agitated ? Whereas those humble , devout , and retired soules among Catholicks , stiled by the Doctour , Fanaticks , are so far from any intention of disturbing Peace , and so entirely submitted to Lawfull Authority ( the Spirit of Prophets being so indispensably Subiect to the Prophets ) that they are in a continuall readines to renounce all Reuelations , Apparitions , impulses and whatsoever extraordinary Visitations , if they seem any wayes to occasion in them Doubts of the Churches Faith , or to prejudice Obedience to her Ordonnances . 63. The Doctour I am sure , considering his supposed Universall reading , cannot be ignorant , that such Fanaticks as these , though invisible to the busy World , were yet esteemd Chariots of Israël and the horsemen thereof . That pious , wise , and Potent Christian Emperours have consulted them in their greatest affairs , and have acknowledged themselves obliged to them for miraculous Victories over Tyrants , resolving upon warre by their encouragement , beginning them with their benediction , and conquering by the assistance of their Prayers : By their Prayers , and not their Disputations , the Church has triumphed over Heresies , and the world been freed from Plagues and Mortalities . At their Names Devills have trembled , and by their command , though absent , those proud Spirits have with a mixture of feare and rage quitted their habitation in the Bodies of unhappy men . Yet these the Doctour dares deride , and because they are patient , will not perhaps repent , till it be too lare , but will justify still his impious boldnes and petulancy . 64. It is truly a sad thing to consider with what disposition of mind persons qualifyed , as ( it seems ) the Doctour is , do apply themselves to the reading of Books of Piety written by Catholicks . It is as daggers piercing their hearts when they find no advantage to expresse their malignity : If in a great volume full of most heavenly Instructions for the exercise of all vertues and dutyes to God and man , they can find but a line or two into which they think they can make their Venenious teeth to enter , by that line or two they become edified , that is comfortable nourrishment to their minds , the whole Book besides being nauseous to them ; Would not damned soules in Hell , if Spirituall Books were sent them , thus read and thus descant upon them ? 65. Now whether the Doctour ( and some other of his freinds ) has not shewed himself such a Reader of Catholick Books truly innocent , devout , and in which the breathing of Gods Spirit may , as it were , be perceived , let any indifferent Reader of his Book be judge . How many of such Books , from S. Gregory to S. Ignatius his time , does the Doctour shew that he has read , how many Lives of Saints , how many Treatises of Devotion , and among them he will give me leave to name Sancta Sophia , and poor Mother Iuliana ? And what account does he give to his Readers of the Spirituall Benefit reaped by him from his laborious reading ? He it seems is not able out of them all to suggest any point of Instruction in Christian Doctrin , not one good affection to God , not the least encouragement to a vertuous holy life . All these things are vanished out of his memory , and evaporated out of his brain , having never affected his heart . What then does he yeild for his Readers edification ? He teaches him in reading such Books to pronounce mimically and Scornfully what he finds there concerning Miracles , how wel soever attested , and concerning Divine Favours communicated by God to his Speciall Servants : and this being done , to call them Fanaticks , and so doeing to esteem such relations sufficiently confuted , and such Spirituall Books sufficiently disparaged . He teaches him to snatch out of a great Book three or four passages lamely and imperfectly cited , to give what construction to them he pleases , and whether he does not understand , or over-understand them , to pronounce them still Fanaticall , and there is an end of those Books : By the Doctours good will no Protestant hereafter must receiue the least good from them , vnless pride , malice , and contempt of godlines be good things . 66. Now having named in the last place poor Mother Iuliana , a devout Anchoret about three hundred years since living in Norwich , I must needs Signify my wonder , what could move his Spleen and choler against her litle Book . It is true , her language to the ears of this age , seems exotick : But it is such as was spoken in her time : therefore she may be excused : Her expressions touching Gods favours to her are homely , but that surely is no sin . For affections to God are set down with great simplicity indeed , but they are withall cordiall and fervent , and apt to imprint themselves , in the heart of an unpreiudiced Reader . The sense and tast she shews to have had of Gods Speciall love to his servants , of the omnipotent efficacy of his Grace , and his impregnable defence and watchfullnes over his Elect , to secure them finally from all dangers of Tentations , is indeed admirable . Yet the Doctour has no eyes to see any of these things . But through what glasses he looked when he spied out blasphemy in her Writing , I am not able to say : Blasphemy , which never hitherto could be observed by so many learned and Religious persons as have perused them . But it is no wonder that Spiders should suck and digest into poyson the most wholesom nourishment . 67. What hath been hitherto said of Contemplative Prayer is but even too much to such an Adversary , it being a Subiect too Sacred and Divine to be treated of in a Polemicall Discourse against an Opponent of the Doctours temper : Who , I think , is the first Protestant Writer that ever made that an argument of Controversy against the Catholick Church . The only Excuse that I can devise for so unreasonable a quarrel begun by him , is his indulgence to a froward passion conceived by him , without any provocation , against M. Cressy , who severall years since published a Book on that Subiect , called Sancta Sophia : in which Book notwithstanding he challenges nothing to himself , but the Labour of making Collections and the Method of it . In that regard therefore it may be permitted him to commend the Directions for the Exercise of Internall Spirituall Prayer , and the Practise of all Christian Vertues in Perfection contained in it . And this , in despight of the Doctours unmerited malice , he does with such confidence , that he dares promise to himself that if any sober ; well affected Reader , though a Protestant , and though at present one of the Doctours admirers , shall seriously and with an humble heart peruse it , he will either apply himself to the practise of the excellent Instructions contained in it , or bewayle his want of Spirituall courage in not daring effectually to aspire to so glorious an Attempt . 68. Wee must not here forget two Notable Saints , which as the Doctour confidently pretends have given him sufficient advantage so to denigrate their persons , as by them to cast an aspersion on the Church . These are a Holy Widow and a Virgin , S. Brigit , and S. Catharine of Siena . Both these had Supernaturall Revelations : therefore says the Doctour , they were Fanaticks . But moreover , their Revelations touching the Conception of our Blessed Lady do contradict one the other , and the Revelations of both are allowed , and of one confirmed by the Church in a Councill : and by consequence the Doctour with assurance pronounces the Church to be a favourer not only of Fanaticism , but Errour also . To this purpose the Doctour . 69. Hereto I answer , 1. That all Catholicks acknowledge both these to have been Saints . 2. And that each of them hath been favoured with Supernaturall Revelations the publick Office of the Church testifyes . Thus much is confessed : but it is utterly denyed that the Church does so approve them , as to forbid any one to make iust exceptions against them : as wee see many Writers on both sides have done : she judges they may in generall be usefull to stirr up devotion in Readers minds , but she does not confirme them as infallible . For how could it be known to the Pope or Councill that any Speciall Revelation made , or pretended to be made to another , was from God , unles the person also testify them by Miracles ? And it is observable that when examination is made of Miracles in order to the Canonization of any Saint , the testimony of women will not be received . Naturally imagination is stronger in them then judgement , and whatsoever is esteemed by them to be pious , is easily concluded by them to be true . This I say upon supposition that such Revelations , were not pretended by persons interessed on both sides of the Controversy about the Immaculate Conception . And particularly touching S. Catharine of Siena , Suares affirms That not any who have written her life have made mention of this Revelation . It will suffise therefore to set down here what two illustrious Catholick Writers have declared touching this Point . The former is S. Antoninus mentioned by the Doctour . If you say , saith he , that some Saints , have had a Revelation of these things , as S. Brigit : it is to be observed that other Saints who have wrought Miracles , as S. Catharin of Siena , have had a Revelation of the contrary . And since true Prophets doe sometimes think that a thing proceeds from Divine Revelation which they utter of themselves , there is not inconvenience to say , that such Revelations were not from God , but human dreames . An example hereof may be found in the Prophet Nathan speaking to David proposing to him his dessign to build a Temple to God. For David though he answered him by a Spirit of Prophecy , the contrary hereof after wards appeared . The other is Cardinal Baronius , who treating of certain Revelations of S. Brigit and S. Mathildis , hath these words : I doe indeed honour and Venerate ( as is due ) those two Saints : but touching the Revelations had by them , or rather ascribed to them , I receive only those which the Church receives , which we know cannot approve things so repugnant . 70. I am sorry I cannot impute it to so harmles a Principle as ignorance , that the Doctour speaking of two Writers who both of them rejected these pretended Revelations of both these Saints as illusions and fancies , adds , What becoms then of the Popes and Councills Infallibility , who have approved both ? By which words an unwary Reader will not doubt but that an Oecumenical Councill had made a Canon with an Anathema against all those who should not acknowledge all the Revelations of S. Brigit to have been Divine , and the belief of them necessary to Salvation . Whenas all that was done by the Councill was , upon occasion of Invectives made against those Revelations by many Catholicks , to require Ioannes a Turrecremata to peruse and give his judgment of them , which being favourable , the Councill , saith he , approved them , that is , freely permitted them to be read , as contayning nothing contrary to Faith and good Manners . Notwithstanding which kind of approbation , we see liberty taken , and with leave enough from the Church , by many Writers to decry both the one and the other , and there is scarce a Catholick alive that thinks he has an obligation to believe either of them . §. 4. Visions &c. no grounds of believing Doctrines among Catholicks . 71. THe Doctour thinks it advantageous to his cause against the Catholick Church , that it should be believed that Visions , Revelations , &c. are made by Catholicks grounds of believing Severall points of Doctrin , as Purgatory , Transsubstanciation and Auricular Confession . Indeed if he could prove that any such Points of Doctrine have been , or the Point of the Conception of our B. Lady should hereafter be declared Articles of Faith upon no surer grounds than modern Miracles or Revelations , it would have been the Maister-piece of all that he has , or ever shall write . But this he durst not say explicitely , though perhaps he is willing his Readers should understand that to have been his meaning : For then almost all the Councils of Gods Church would have confuted him , since they professe that the only ground of their Faith is Divine Revelation made to the Church by Christ and his Apostles , and conveyed to posterity in Scripture and Tradition . 72. Now this the Doctour being I am sure not able to contradict , is it to be esteemed a preiudice to Catholick Faith that Almighty God to confound Hereticks and establish the belief of Catholicks , should in severall succeeding ages afford particular Revelations , or enable his servants to work Miracles : And that he has done so , we have such a Cloud of Witnesses , that credit must be denyed to History in generall , if none of such Witnesses must be admitted . As for the Doctour , the only expedient made use of by him to invalidate their testimony , is to produce it in a stile of Raillery . 73. As for the instituting Festivalls , for example of the Conception of our Blessed Lady &c. it cannot be denyed but it is a Lawfull Church-institution : and might at any time on any occasion be appointed : And if on some Revelation , supposed Divine , an occasion was given to the Pope to ordain it , this can be no prejudice to it , being a Glorifying of God for the Blessed Virgin , the Mother of our Lord , her being either preserved , ( as some Catholicks say ) or at least Cleansed ( as others ) from the common pollution of Originall Sin at her Conception , without any determining which of these two hapned to her , and so the Festivall is equally observed by Catholicks of either Opinion . The like may be said of the Feast of Corpus Christi , of S. Michael the Archangëll &c. by none of which the least alteration was made in the Common Faith. 74. But truly we have great obligation to the Doctour , though I believe he does not expect wee should thank him , for imputing to the Church the frantick Preachings and practises of Mad-men , and at the same time telling us , that they were excommunicated and other wayes punished by Popes , Princes and Bishops . Indeed it is a terrible Argument to prove it dangerous to live in a Church , because there Heresies , false Revelations and impure actions are condemned by it . If Holy Institutours of Religious Orders could with their Rules give also power and will to their Subjects not to transgress them , the world would be even too happy . But this exceeding a Created power to doe , it is even necessary that Scandalls should follow , such as were given by a Sect of Mendicants , the Authours of the horrible Evangelium aeternum , the Followers of Petrus Ioannis de Oliva , the Beguini , Fraticelli , Beguardi , the Illuminati , or Alumbrados of Spain , and such other Monsters , raised up by the Devill , in a cursed imitation of the Graces and Gifts communicated by God to his devout and faithfull servants . But the Doctour who can ( no doubt ) commend Luther for opposing and dividing God● Church , though Luther himself tells him that he did it by the Devills instigation , Scornfully derides and reviles any one who shall pretend to defend the Church by Gods Inspiration or Miracles . But 〈◊〉 Calvin had not failed in his designed Miracles , by raising a man from the dead the quite contrary way , the Doctour perhaps would have been reconciled to Miracles and Inspirations . 75 Thus we see that nothing that God has done , or perhaps can do , for the benefit of his Church will please the Doctour . If Catholicks live abstracted lives in the Exercise of pure Spirituall Prayer , or if God confers on any of them Supernaturall Gifts , all this must passe for meer Enthusiasme , though the persons with perfect humility submit all to lawfull Authority , and though the Doctour alledges nothing to disprove any of these things . 76. But least we may in the end hope that he will permitt and encourage us to keep to the Externall Devotions and Publick Liturgy . By no meanes : there must nothing be thought or done by the Children of the Catholick Church , but must be found fault with : The Liturgy , saith he , is a tedious and Ceremonious way of externall Devotion as dull and as cold as the Earth it self . Hereto ( quia de gustibus non est disputandum ) all that I conceive needfull to say , is that the Doctour seems to me not yet cordially reconciled to the Ceremonies and Common Prayer Book of his own lately adopted Church , which he knows to have been borrowed from the Catholick Liturgy , and for that reason hated by his freinds the Presbyterians and Independents , and by them esteemed a tedious and ceremonious way of Externall Dev●tion , as dull and as cold as the Earth it self . §. 5. Resisting Authority falsely imputed to Catholick Religion . 77. WE have hitherto seen the Doctors charge of Fanaticism on the Catholick Church , and his proofs also , such as they are : But he concludes this his accusation with an Epiphonema truly of great importance , if rightly applied , which is The Fanaticism of Catholicks , in resisting Authority under a pretence of Religion . 78. To make this good , he very ingenuously absolves the Catholick Church her self , and layes this fault only on the Principles and Practises of the Iesuiticall party , a party , saith he most countenanced and encouraged by the Court of Rome . And for proof of this he produces severall Books written and actions done by them in the last age . 79. Hereto our Answer must be : that Scandalls in Gods Church are unavoydable , as our Saviour tells vs. But where will he find any Catholick who will be answerable for all the actions of the Court of Rome , or all the Writings of a single party ? The Popes are absolute Princes as well as Prelats , and if some of them have been tainted with ambiti●n and a desire to invade the rights of other Princes ( For what Courts have ever been entirely free ? ) Such can never want Ministers zealous , diligent and inventive to justify all their pretentions and designs , whatever they are . Vice will never want Instruments and supporters , till the Devill himself be converted and become a good Christian , and it will be long before this happen . 80. But it is well known that in this Point , Princes , and States are generally become more clear sighted and more wise then formerly they have been , and by consequence the Court of Rome also . 81. But to be more particular . If the Doctour will think good to consult the Iesuits , I believe they will tell him , That if they find speciall favour in the Court of Rome , it is not with regard to any such Books or Actions imputed by him to their fore fathers and which they are far from defending : That they have other Merits and endowments to recommend them to the Popes Favour . And particularly that this is not reckoned among their Merits , their equally free access and more then ordinary interest of favour in the Court of France ( where , the Doctour knows , such Doctrins are far from being admitted ) will more then sufficiently testify . They will further tell him that for as much as concerns the unsafe Antimonarchicall Doctrins contained in the foresaid Books cited by him , it is almost a whole Age since that they have been by their Generall forbidden under paine of Excommunication and other most greivous Censures to iustify them , either in Writing , preaching or disputing : and more over ( which is very considerable ) this Prohibition was not only made before the condemnation of these Books in France , but also was known to the Pope and permitted by him . I am moreover confident that he cannot with any tolerable proofs make good his accusation of their being wanting in their fidelity to his Majesty , or his Glorious Father , during the late rebellious warr , which was raised and prosecuted by the Doctours best quondam freinds : And more over I may assure the Doctour , that if an Oath were framed free from ambiguity , and without odious phrases inserted in it ( wholly unnecessary to the substance of it ) they would not make any Scruple of ioyning with all their Catholick Brethren in taking it . But then what thinks the Doctour of these two Propositions to be sett in the scale against his ? 1. That it is absolutely unlawfull to Subiects by arms to propagate or defend Religion against their Lawfull Prince . 2. That ( I say not by the Pope ; to this he and his brethren are as forward as any , but ) by no Assembly Civill or Ecclesiasticall , Subiects can be authorized by arms to oppose their Prince , upon any pretence what soever . Are he and his quondam party ready to declare these ? Will he or they damne the execrable Covenant ? Surely the Kings safety and the publick Peace are far more concernd in these then in the former . This therefore would be a task in which his Learning and Eloquence would be worthily employed : And more over in case himself either by Preaching or Writing has declared the contrary to either of these , or engaged his soule in the Covenant , so great , so horrible a Scandall as that , certainly ought not only to be repented of , but a publick revocation of it to be made . And moreover my Lords the Bishops his Superiours deale but too mercifully in not requiring also a Recantation from him of what he has written destructive to the Ecclesiasticall Government of that Church , in whose revenues they have now given him so great a share . But I despair of being able to extort from the Doctour a free expression of his mind touching these two Points , which involue a secret never to be discovered . At least then he may with Civilitie be entreated to satisfy the world touching the sense of the two Oaths of Supremacy and Allegiance which he has taken already , as appears by the Preferments he enioys : unles perhaps for the tendernes of his conscience he has been dispensed with taking them . I doubt not but that in the Oath of Alleagiance he cheer-fully renounced all Authority in the Pope or any forrain Potentate to absolue Subiects from their Allegiance : but will he doe the same with regard to any domestick Power , Assembly , or State at home ? This were worth the knowing . 82. And next touching the Oath of Supremacy , the Doctour during the late execrable Vsurpers time publishing in his Irenicum the Iudgement touching Church Government of the prime Patriarch of the English Reformation , stiled by him that most worthy Prelat and glorious Martyr Archbishop Cranmer ( a Martyr indeed , if an impenitent Traytor may be called a Martyr : ) and his judgment , declared in an answer to a Petition of the Clergy in the Convocation , was in brief , That Princes and Governours may make ( Bishops and ) Priests as well as Bishops may : And that a Bishop or a Priest made by them needeth no Consecration by the Scripture . Moreover the Doctour signifies that he had in his possession an Authentick Copy of the same Cranmers Answer in resolution of certain doubts propounded by the same Clergy touching Doctrinall Points , as about the Masses institution , nature , receiving &c. But this Secret the Doctour envyed his Readers : Notwithstanding we may collect the sense of Cranmers Answer from the Subscription to both the Resolutions , the Form whereof is this , T. Cantuariens . This is mine Opinion and Sentence at this present , which I do not temerariously define , but do remit the judgment thereof wholly to your Majesty . So that it seems a finall judgment both touching Government and Doctrin is by the Prime Bishop referred to a Child of about nine years old : a great glory surely to the English Clergy , for the knowledge of which they are beholding to the Doctour , as the Doctour was to Cranmer for confirming the substance of his Book touching Church Government , very advantageous to my Lords the Bishops . 83. Now this being premised , and notice being taken that this Book , attributing all this power to the Supreme Civill Governour , was printed in Cromwells time : he cannot surely refuse to declare whether he intended in taking lately the Oath of Supremacy to acknowledg as much in the King , whose Title by Law is , Supreme Head and Governour of the Church of England : and whether by the Church of England is to be understood only the Prelaticall Church , so as that all the Doctours other Protestant Churches are to be supposed exempt from his Iurisdiction . For if they be not , it is expected that the Doctour should declare that the King as Head of the Church may ordain Bishops and Priests for his own Church : and Presbyters for the Presbyterians , Ministers for the Independents , Holders-forth for Anabaptists ; Declarers for Quakers and Tub-preachers for that sort of Fanaticks . But this is not all : For the Doctour , if holding to his Book , seems obliged to assert a power in the King to appoint also Articles of Belief , a hundred ways varying and contradicting one another , to fitt the fancies of each respective Congregation . But how would the Doctour advise him about Fifth Monarchists ? Thus much at present upon this Subiect , by occasion of the Doctours requiring an account from Catholicks touching their Fidelity , which account none were less fitt to require then the Doctour . Causa patet . 84. But after all , did it become a Doctour of such reputation ( though having a design to doe all the mischeif he could to Catholicks , who never provoked him ) to call into his ayd two such Authours as the Answerer to the Apology for Catholicks , and the Answerer to Philanax ? For touching the former , he cannot but know that his barbarous Answer has mett wich a Reply already from an Honourable pen. And for the other , where was the Doctours modesty when he stiled himr a worthy Authour for belying most horribly a party among Catholicks , as if they had had an influence ( and had joyned with the Doctours friends ) in the most barbarous effects of Fanaticism here in the murther of a most excellent Prince ? Does he not know how oft , and particularly how upon the complaint of the late Queen-Mother of most precious memory , he has been summoned to make good that his forged calumny ; but all in vain ? Js that wretched Serpent to be stiled a worthy-Authour , who if he had not been warmed and thawed by English preferments , had never been able to hiss in his own countrey , and much less to disgorge his poyson to the disturbance of our Island ? Js any credit to be given to him who would haue that to be believed in England which all France knows to be false , viz. That his Father was a loyall subiect to his King , that is , that he was an Apostar from Huguenotterie , where Confession of Faith obliges them to be Traytours and Rebels whensoever the Honour of God ( that is , the Defence of their execrable Religion ) is concerned ? 85. If the Doctour had had the patience to delay a while the publishing his Book , he might both haue cowntenanced and strengthned his cause very considerably by imploring the succours of another of the same French Huguenot brood of the loyall family of the Du Moulins . One by Profession of late ( God Help us ) à Physician , but heretofore ( as is said ) for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presented to Cromwell , in which he celebrated his victories , created by him a publick Reader of History in the Vniversity , then he became a Controvertist , and Teacher of Diuinity : the Diuinity doubtles then in fashion , and pernicious to lawfull Soverains . Jt seems the poor Snake , not th●iving by his Drugs ( for he finds very few of the English Holy Tribes weary of living long ) betakes himself to his former Trade of railing at Papists , a Trade at all times , but now especially , which brings in as certain a Revenue , as if he had sett up an Alehouse . This doughty Controvertist to putt the world in mind of his first Trade of Surgery , has giuen Catholick Religion as he alone thinks , a deadly wound in cutting the very Iugulum causae . Jf his Book had come abroad time enough the Doctour could not haue refused to make use of it , being one of the seauenty Patrons to whom he has written most pittifully begging Epistles , addressed to all degrees , sects and Professions , except Bishops . And in requitall he cannot but warrant him now a sufficient Minister , in case he can get Ordination from a Iustice of Peace , or some other qualified Ciuil Magistrate . Poor England ! art thou so unprovided of factious spirits , that French Calvinists must be calld in , and hired to plant among us the poysonnous roots of malicious Huguenotterie ? 86 But to return to the Doctour Himself . J am far from being of his opinion , That the most dangerous Sect among us is of those who under pretence of setting up the Kingdom of Christ , think it lawfull to overturn the Kingdoms of the world . Such were Venner and his company , who ( saith he ) acted to the height of Fanaticism among our Sectaries . Thus far indeed J agree with him , That these Frantick Fifth Monarchists do more professedly teach Rebellion then any other Sect : but I should renounce common Reason , if I should affirm that such à handfull of mad-men , as Venner and Riscrew , are a Sect more dangerous to the Kingdom then those numerous Armies of sober Fanaticks ( Presbyterians , Independents , Anabaptists , &c. ) who all conspired to the raising and prosecuting the late Rebellion . Yet all these will say as much for themselves as the Doctour has here done , viz. We condemn any opposition to Government under any pretence whatsoeuer : For it was in Obedience to a Government such as it was , that the Rebellion was upheld ; a Government divided from the Kings , and usurped on purpose to destroy him . To conclude this point , as zeale for the Kings safety and the Publick Peace is commendable in all English Subjects and in such Strangers salso whom English Preferments have made his Subiects , yet certainly in the Doctour and his worthy Huguenot Authour it seems a preposterous and suspicious zeale , which has been shewn only against a Party , of which not one can be accused of want of fidelity to his Maiesty , whilst they speak not a word , nor so much as intimate any apprehension of danger from those who unanimously conspired to his Destruction , and who , for any thing to the contrary appears , cannot yet find one word in the Scripture ( or the Lawes of the Kingdom ) which condemns their former Rebellion . But enough , if not too much , of this argument , which the Doctour would needs discourse upon . §. 6. Fanaticism returneed upon the Doctour and his vvhole Religion . 87. THe Doctour now for the recreation of his Readers hauing represented Catholicks , not only such as now liue , but many in glory with God in heaven , travestis in a disguise of Ffanaticks acting a Ffarce or Enterlude composed by him , the glory of which invention he may lawfully challenge to himself alone ; for I do not find that any pattern has been giuen him by any other Adversaries of Gods Church : He cannot iustly take it ill , if in some degree of requitall we endeavour to shew not only himself , but the whole Church , I mean all the Churches of Protestants , as they are Principled by him in his Book , to be really , without any vizard or disguise very Fanaticks . 88. Jn pursuing this subiect , we cannot hinder the Doctour from challenging some , by him esteemed great , advantages , in which he much glories , and for which he giues God humble thanks . For 1. we can find no Religious Orders among them , upon the Institutours and Subjects of which we might fasten this Title , and whom we might Stigmatize with this brand . An attempt indeed has once been made of beginning such an Order of young men and women liuing promiscuously together ; But by reason of two defects it presently expired ; For neither would they be persuaded to vow continency ( in such circumstances truly vnreasonable : ) Neither could a Superiour , he or she be found to whom they could be obliged in conscience to profess Obedience ; and no wonder , since , it seems , their own Church cannot exact it from them . 2 ▪ We cannot heare of so much as one single person whom we might call a Fanatick for leauing the flesh and the world to the end he , or she might entirely consecrate themselues to God in Solitude and Exercises of Spirituall Prayer and Mortification . 3. Jn case God should call any one to such a state of life , there is an vtter want among them of Instructours and Instructions proper for it , vnles The crumms of comfort , , The Practise of Piety , truly for the Substance good innocent Books , with store of pious affections : or else one , a more late one , yet better then those called , The whole duty of man could serue their turns . But these hauing neuer been intended for such an vse , it cannot reasonably be expected from them . 4. They all of them ( except the Quakers and Fifth Monarchists , with few besides ) disclaiming all Gratuite Graces , Visions , Illuminations , Inspirations , Passiue Vnions , &c. Jf vpon this account we should call any of them besides these , Fanaticks , they would , and very iustly , call us impudent Slanderers . 5. Not one Miracle hauing been pretended to since the first Reformation not so much as the curing a Tertian Ague to testify that Reformation was pleasing to God , we cannot reasonably accuse them of forging any Miracles . 6. The Doctour might haue done well , even in revenge against his enemy M. Cressy and his Church History , or as he scornfully stiles it Great Legend , to have given to the world at least a pretty little Legend of his Reformed Saints . But alas , his Records will not furnish him with matter of that argument to fill a nutshell . So that he has deprived us of the means of requiting him with finding Fanaticks among his Rubricated Saints . Yet if he will consult more Ancient and some even Primitive Records , as S. Ireneus , Tertullian , and after them S. Epiphanius , S. Augustin , and Philastrius , together with other Modern writers , as Alphonsus a Castro , Prateolus , &c. who have compiled Books expressly touching the Lives and Doctrins of many of his Predecessours , it will goe hard if he be not able to discover some among them whom he may call Saints ( as well as Cranmer ) and we in requitall , Fanaticks . But he is too wise to loose his advantage . 89. And all these manifold advantages wee yield up to him , to our shame , and to the Doctours great contentment , and to the glory of his Protestant Churches . Yet all this will not discourage vs from endeavouring at least , to iustify that the Doctour and his Churches are meer Fanaticks . This we confidently pronounce , and to make this good we will not , as he has done , exemplify in the Writings or actions of a few persons culld out , with an intention to baffle , affront and reuile them , but we will demonstrates vpon his own grounds and Principles , that the very nature and Essence of his Churches and Religion , is pure putid Fanaticism . 90. Now a demonstrable proof of this the Doctour himself affords vs in the 13. and 15. Principles at the end of his Book . His words are these : Such a particular way of Reuelation being made choice of by God ( for the means of making known his Will in order to the happines of Mankind ) as Writing , we may iustly say , that it is repugnant to the nature of the Design , and the Wisdom and Goodnes of God to giue infallible assurance to persons in Writing his Will for the benefit of Mankind , if those Writings may not be vnderstood by all Persons who sincerely endeauour to know the meaning of them in all such things as are necessary for their Saluation . And consequently , there can be no necessity supposed of any infallible Society of men , either to attest or explain those Writings among Christians . 91. What is this now but Fanaticism in the heighth of the Notion signified by the word , to make euery Christian Soberly enquiring into Scripture to be his own Teacher in all necessary Points of Faith ( and it is no matter what becoms of vnnecessary Points ) and to be a competent Iudge of the true sence of Scripture in them : all this without any regard to all Externall Authority infallible , or fallible either ; for an infallible one being vnnecessary , what necessity can there be of a fallible Authority , which none is or can be bound to Belieue ? If it be Fanaticism to attend to and belieue certain pretended Illuminations , Inspirations and Reuelations concerning particular matters , perhaps of no great importance , with a refusall to submitt them to any Externall Authority : what is it to ground his whole Religion vpon his own fancy , enquiring into the true sense of Diuine Reuelation ? 92. But perhaps the Doctour thinks himself and his Churches secure notwithstanding any thing here said , & because neither himself , nor they , pretend to any New Reuelations , Illuminations , or Inspirations in this matter . Notwithstanding he will not find an euasion by this . For besides that , J am sure , Presbyterians at least , if not the other Sects , and likewise the Huguenots of France in their Confession of Faith , haue always professed that they haue not only the true sense of Scripture by Inspiration of the Holy Ghost , but that thereby they are enabled to distinguish true Scripture from Apocriphall Writings : I will take the boldnes to tell him , That he himself does the same , and if he denyes it , it is because he is ignorant of what passes in his own mind . 93. To shew this , I will here propose a few Questions to him , and he not being present to doe it himself , I will suppose he gives me leaue to make Answers to them , such as J conceiue he will not disavow . The. 1. Question : Does he after a sober Enquiry vnderstand and assent to the true sense of Scripture in all necessary Points ? Answer . Yes . 2. Question . Is his Assent ▪ to such Points an Act of meer naturall Reason or is it a Diuine Faith ? Answer . A Diuine Faith surely as he hopes , and is fully perswaded : For he would be sorry if he belieued not better then Devills . 3. Question . Is a Diuine Faith a Supernaturall Gift of Gods Holy Spirit . Answ. Yes : the Scripture saying so expresly . 4. Quest. Is this Gift of God communicated to his servants any other way , then by Illumination , Inspiration , or the like Diuine operation Equivalent ? Answ. J must answer in the Doctours place , till he better informs me , that no other way is known . Jn the last place . 5 Q. Does he think himself fobliged to acknowledge that he receies this Faith from , or to Submitt this his perswasion of a Diuine operation in him to the Teaching of any Church ? Answ. He will not ( though J thank God J doe ) acknowledge any Church , fallible or infallible , which can iustly require thus much from him . Now therefore a primo ad vltimum , does the Doctour want any necessary qualification to make him passe for a perfect Fanatick and Enthusiast , a Fanatick by duty imposed on him from the Essence of his Religion , and moreouer a Teacher of Fanaticism ? Jf I could absolue him from this ; I would very willingly : but sincerely I cannot , since he himself has giuen me a distinct notion of Fanaticism , by which he , and his party , vnderstands an Enthusiastick way of Religion , or resisting Authority ( Civill or Ecclesiasticall ) vnder a pretence of Religion : by which Notion , in it self true and proper , he is to be iudged without Appeale . 94. Now though the Doctour takes vpon him , and is generally conceiued by others to be a Champion of the Church of England , yet perhaps it would be rashnes in me from his warrant alone to affirme that the Church of England ( that Church , J mean which is established by publick Authority ) does now at last ground her Faith on such a Fanatick Principle , as the Doctour in her name has layd : For then it might indeed be truly sayd , that the New Faith of the Church of England , is the very Faith of New England . The Doctour , how learned soeuer otherwise , he is but a Neophit in this Church : and therefore all he says not to be swallowed presently without examining : if he wrong the Church of England , J am vnwilling to wrong her with him . 95. And one particular thing which I have observed from his Book , makes me suspect that my Lords the Bishops will not avow this Principle imposed by him on them , which is , that his Book wants an Imprimatur . Now if an Approbation was either not demanded by him , or being demanded was refused him : it seems strange that against order and Publick command it should be permitted to be so dispersed without any Controll . But the truth is , there is a great Mistery of late in that Formality of Approbations : for some Books want an Imprimatur for the Reader , which was not wanting to the Printer . Perhaps the Doctours virulence against poore Catholicks was so highly approved by the grave Censor Librorum , that rather then it should be hindred from doing mischief to them , he was content the Principles also should passe : which utterly destroy the foundations of his own Church . This may seeme more probable , because in like manner a Licence is given to the Printer for a Book of Sermons , in one of which , composed entirely of Lying Invectives against Catholicks , and by a most horrible calumny imputing the Pouder Treason to the Preaching of Catholick Religion , there is this passage becoming a Preacher of the Gospell ; I wish that the Lawes against these Foxes ( the Papists ) might be put in execution , as they were anciently against Wolues . Nothing but an vtter extermination of Catholicks , it seems , will content the charitable Preacher , who seems to intimate also , that in his Judgment it is fitt a price should be sett on every Catholicks head as formerly on Wolues , to be payed to his murderer . Such a Sermon as this the Printer is licenced to print ; but he who gave it , being ashamed that his Approbation of so barbarous a piece should appeare to the world , has given order that his Licence should be concealed . 96. What judgment therefore in this regard , to make of the Doctours Book , truly I cannot determine . Only this I may say , That if Prelaticall Protestants do allow him for their Champion , and approve the Grounds of his Religion , it is one of the most Signall Victories that in any Age has been gained by a single Doctour over a whole Church , the Governours whereof will be forced to acknowledge that they have no Authority to teach truth , or condemn Errours ; that all the people ( formerly under them ) are becom Prophets , and that all their Articles , Constitutions , and Ordonances have been comp●se● and enioyned by an usurped Authority , of which they are not willing to be despoyled , and perhaps , after the example of a late Scottish Bishop , to do Pennance for their fault of being Bishops . But certainly my Lords the Bishops will hardly , with all the Doctours eloquence , be perswaded to this compliance with him : Regard both to the Kings and Kingdoms safety , and their own Character will not permit them to yeeld to an Anarchy first in the Church , and presently after in the Kingdom . 97. Notwithstanding it cannot be denyed but the Doctour may expect more then ordinary indulgence from them , since during their late calamities , he did not joyn in the clamour for destroying them . He was no Root and branch enemy , but on the contrary generously undertook their defence , and with great boldness told his then Maisters , that though Episcopall goverment and Ordinations , as likewise Deans and Chapters ( which anciently were the Bishops Counsell ) were not necessary , nor perhaps convenient , as matters then stood , yet neither was their utter destruction : they might , if the State pleased , be retained without sin , upon condition that for their Maintenance the ravenous beasts then in power would be content to vomit up three or four hundred thousand pounds of yearly ●ents . But my best course is to leave the Doctour to plead his own cause , much better then I can doe ; And I assure him I would not have touched this String , nor calld to mind these things passed , were it not that hitherto he has made no retractation of any thing written by him , and also if his Principles newly published should prevayle in mens minds , they would be more destructive to both Kingly and Church goverment then all the Writings of Presbyters and Independents &c. 98. But perhaps after all , the said Principles , though pernicious to Superiours , may at least produce Vnity and peace among the people . For a man would think if every sober enquirer ( and who thinks not himself such anone ) may be allowed to chuse a sence of Scripture for himself , what can he desire more ? Every one then surely will be quiett and contented . But I must tell him , Quid verbo audio , cum facta videam . If indeed men could be content to enioy their Faith to themselves , and not think themselves obliged to propagate it ; if they could with patience see their Doctrins confuted , their actions derided , and their designs opposed , peace perhaps might be hoped for ad Graecas , Calendas . 99. Yet I confess that ( according to the Welsh Proverb , The Gospell and a Stone will drive away a dogg ) the Doctours Principles and a severe Civill government ioynd together , that is , a charitable indulgence to tender consciences , with a watchfull care to prevent quarrells and eager disputes about Religion , may produce that peace , which has hitherto never been seen in England since the Reformation , and mens minds , being enured to tast the pleasure of such a peace , may probably in a short time becom as zealous against quarrelling , as they are now for it . 100. But there is another sort of Peace and Vnity more fitt to be the argument of Writings composed by Ecclesiasticall persons , that is , Vnity of Faith and Doctrin . And this Vnity was intended certainly by Christ , when he left his Church established under Spirituall governours , to continue in an orderly Succession till the worlds end : and was Signifyed by S. Paul , saying , There is one Body and one Spirit : one Lord , one Faith , and one Baptism &c. who also declares that this one Body and one Faith is preserved by Apostles and other Governours instituted by Christ in his Church , To the end that Gods people may not be tossed to and fro , and carried about with every wind of Doctrin &c. This Unity also is proposed and professed by us in the Creed , I believe one holy Catholick and Apostolick Church . Now this Vnity the Doctour , seeing utterly chaced out of his Churches principled by him , earnestly endeavours to prove it a stranger to the Catholick Church also : and would seem to intimate that if it be possible to be attained , it must be by his Principles . And the truth is , if men might enioy their consciences , and would be induced to abstain from quarrelling , persecuting and hating one another ; Truth in the end would probably prevaile , were there not one hindrance more , I feare , insuperable , which is , that Truth , or true Religion has no other passions and Carnall affections to combat withall , besides quarrelsomnes . It requires a bending , and even breaking of the Will to the Obedience of Lawfull Superiours : it requires yet further a captivating even of the Vnderstanding to the Obedience of Faith taught them by the same Superiours : It requires also a free discovery of the most secret and most difficult to be acknowledged crimes , in order to painfull Satisfactions to be undertaken for their expiation , and for obtaining Absolution and pardon of them : It requires from many a totall renouncing of all carnall Lusts , and all Externall remedies of quenching them . These and many other severe exactions are required by true Religion , and only by it● and therefore no wonder if Sects dispensing in these things , prevaile so much against it : Yet Gods grace is omnipotent , and can work greater and more difficult effects in the hearts of his servants , when he is pleased to exert it . 101. It is truly an Attempt worthy so heroicall a Champion to pretend to bring proofs , from which , saith he , it appears that the Church of Rome can have no advantage in point of Vnity above his Protestant Churches , which is in effect to demonstrate that one Article of our Faith ceases to be true . 102. Let this be examined : and first let us enquire what helps for Unity ( I mean Unity of Faith and Doctrin ) Protestants have , and then compare them with those of Catholicks . First , for the Doctour himself , who as yet , must pass for the common Advocate of Protestants , till he be disavowed , surely he will not pretend to contribute the least advantage to such Unity , unles he hopes to perswade any one , That a licence given to every Christian to chuse his own Faith out of Scripture be a probable way to make all agree in the same Faith : which Licence he gives ▪ and justifying it ▪ is the principall Design of all his Principles . Is not this all one as to say , Let every man in England think and doe what he pleases , and by this means all will agree to be Good Obedient Subiects to the King ? Yet the Scripture argues the contrary , saying , That because there was no King in Israel , everyone went severall ways , doing what was good in his own eyes . So that by the Doctours way of proceeding , one would almost believe that his meaning was , that our Saviour had no intention that his Church should be one , and consequently that Generall Councills , which took great paines to procure Vnity , transgressed therein our Saviours order . 103. But all Protestants are not of the Doctours mind : for though they generally make Scripture , not only the Rule , but judge also of Faith when controverted : Yet they do not so neglect Vnity , but that they profess a willingnes to submit their judgments for the sence of Scripture to a Lawfull generall Councill . This the Doctour cannot doe , now that he has sett forth his Principles , unless he will confess the foundation of his Protestant Religion to be unsound . He might well enough have done it before , whilst he was a Defender of Archbishop Lawd : but now it appears that the Archbishops Principles and his are not the same , nor probably ever were , and I doe assure my self that if the Archbishop were alive , none could be more ready to condemn them . 104. Other Protestants therefore refuse not submission to Councells : as may appear by their confident demanding them . For Gesner speaking in their name thus writes . We with the loudest voice we can , cry out again and again , and with all our power we humbly and earnestly beg of Christian Kings and Emperours that a free , Christian and Lawfull Councill may be conv●ked , in which the Scripture may be permitted to be the Iudge of Controversies . And our Countreyman Sutcliff confidently cryes out that Catholicks are afraid of Councills . Yet all the world sees that if a Lawfull Generall Councill were called , according to the order of all past lawfull Councills , even those received by Protestants , they must necessarily be condemned . 105. This some others more wise then these loud Sollicitours for Councills saw ; and therefore when a Councill was ready to be called , they , providing for themselves , would not permit any Point to be decided by Catholick Bishops alone , but euery Minister , yea Lay-men , must have votes in them : and a plurality of Suffrages was not to prevayle , but an equall number on both sides must dispute , and Lay Judges decide : that is , declared Hereticks must enioy greater Priviledges then Catholicks , and instead of a Councill there must be an Assembly of wild beasts consulting to establish Unity in Gods Church , which , it seems , was only to be procured by confusion , and not by Order . Therefore a certain Lutheran said well of Calvinists calling for a Lawfull Councill , that they did imitate a well known Buffon calld Marcolphus , who was wont to say , That after all his search he could never find a fitt tree upon which he could willingly be content to be hanged : Such a tree would a Legitimate Councill prove to the Doctours Principled Protestants . 106. Yet there is one expedient for producing Unity , which the Doctour may doe well to advise upon : for if it take , it will certainly have that effect : even the Quakers themselves and Fifth Monarchists will not refuse to be of the Doctours Church , if they be not already . Nay , which is more , the Catholicks will come in too . This is no invention of mine , but was many years since suggested by one of the Doctours Protestants , Robert Robertson an English Anabaptist of Amsterdam . This surely well meaning man perceiving how litle success Scripture alone had to vnite Sects , agreeing only in opposing Popery , in the year sixteen hundred and two printed a Book in Holland , in which he proposed to them all this means of Vnity viz. That they should all ioyn in a common Petition to the States to give them leave to assemble themselves in some Town or field , and there each Sect severally to pray to God , one after another , that he would shew some evident Miracle for decision of their Controversies , and declaring which among them had the Truth , ( which he supposed vndoubtedly was not among Catholicks ) And to the end the Devill might not enter in , and deceive them with a false Miracle , the man told them he had thought of one allowed by Scripture , and which he was sure the Devill could not work , namely , to make the Sun stand still for a certain considerable time : not doubting but that God of his great Goodnes would not refuse to condescend to the Petition of such devout servants of his in a matter so iust and necessary . 107. I suppose the Doctour will not deny this design ( if succesfull ) to be a most powerfull and unfaileable Mean of producing Vnity , which his Principles have utterly destroyed , and rendred impossible , if not unlawfull . And let him with all his wit and invention devise any other more probable , since the Catholick Churches Authority is reiected by him and them . 108. Notwithstanding all this , the Doctour , according to his custom and nature , is confident , that he has demonstrated , that the Church of Rome can have no advantage in Point of Vnity above his medley Church . Now to the end any impartiall Reader may be a competent Judge between us , I will briefly set down the Instruments and Means of Vnity left by our Lord to his Church , to 〈◊〉 end the Truth of this Article of our Faith , I believe one Catholick Church , may remain to the worlds end unalterable . 1. Catholicks do ground their Faith on Gods revealed Will in Scripture interpreted by Tradition . 2. They believe that God according to his Promise , will lead and preserve his Church in all necessary Truth , or in the true sense of Scripture . 3. That for this purpose , he foreseeing that Heresies and Schisms grounded on a false sense of Scripture , would in after times come , has established in his Church an unfaileable succession of Teachers of his Truth , with whom he will continue till the worlds end . 4. It is his Will and Command that all Christians should obey these Teachers , who are to give an account of their soules . 5. These Teachers constitute the Churches Hierarchy . 6. The Vniversall Church is represented by these Teachers assembled in a Lawfull Generall Councill . 7. Such a Councill therefore is the Supreme Tribunall of the Church , from whose Decisions there must be no Appeale . 8. But because the difficulties of making such Assemblies are extreamly great , therefore it is necessary there should be a standing Authority with power to prevent Heresies and Schisms in the intervalls of Councills , arising and disturbing the Church . 9. This ordinary Authority is established in the Supreme Pastour , the Bishop of Rome . 10. His Iurisdiction therefore as to such an end , extends it self to the whole Church , and is exercised in taking care that the Ordinances of Generall Councills be not by any transgressed : and also in case any Heresies arise , or that any Controversies in Causis Majoribus can not be otherwise ended , either to determine the Points of Catholick Truth opposed , or at least to impose Silence upon disputants and Litigants , till he can assemble a Councill to declare un-appealably the Truth , and to do iustice upon the guilty parties . Thus the Catholick Church is furnished against Schisms , and none of these Defensive arms will the Doctour allow to any of his Protestant Churches , and yet he confidently avows that Catholicks have no advantage . 109. But let us consider what argumēts an over-weening witt can alledge to prove so strange an affection ; for he might as well have said , That Goverment , and such Government as obliges the conscience , has not so much force to preserve men in Vnity , as Anarchy has . 110. As touching his Proofs , which take up above an hundred pages , our answer to them must be , that we may yield him in a manner all the Premises of his faulty Sillogisms , and must deny the Consequence of the Conclusions he would draw from them . He tells us many Tragicall Stories of miscarriages of Popes , how they revolted from the Empire , and upon such revolting layd the foundation of greatnes to their See : How afterward challenging to themselves a Supreme Temporall Dominion over the whole world , they quarrelled with Emperours and other Christian Princes , from whence followed rebellions , massacres , and a whole Iliad of all sorts of mischiefs . Well : this being granted , what follows ? Therefore says he , Papall authority in Gods Church is no , good mean to produce peace and order ( nor consequently Kingly authority in the common wealth , since notwithstanding it many Kings have exercised Tyranny , and could not always prevent rebellions . ) But S. Peter and S. Paul never thought of such an argument , when the most abominable Monster that ever lived governed the Roman world . It was to Nero that they commanded Christians to be subiect , to pay taxes , to yeeld honour &c. and this not only out of feare of his power , but also for conscience sake . It was such an argument as this ( as the Doctour has reason to remember ) that was made use of to the destruction of the best King that ever governed this Island . Be it therefore granted , that after a thousand years of excellent order produced in the Christian world by the government of Popes , some of their Successours for about an age or two caused intolerable disorders in the Church and Empire : What follows ? Therefore a Supreme authority in Gods Church is of no good use at all : Nay more , all manner of Authority is useles ; for if any authority , then Subordination : and if Subordination , then of necessity a Supreme . 111. From hence the Doctour descends to a way of arguing yet less reasonable then this : for he tells his Reader of I know not how many Schisms , yet all of them after the Church was above twelve hundred years old ( for before there were scarce any : ) and of yet later disorders since S. Bernards time , by reason of quarrels between Bishops and Monastick orders about Exemptions and Priviledges : likewise between Regulars and Seculars the other day in England , and much more such stuff which Popes either would not , or rather could not compose , for feare of greater disorders by endangering Schisms yet more pernicious to the Church then the former . And what would he conclude from hence ? The very same as before : for his argument in brief is this : Subiects are oft times rebellious to their Superiours : therefore it were better there were no Superiours at all . But might he not as rationally argue , that God is Governour of the world : yet notwithstanding this the far greatest part of the world , not in one or two , but in all ages , from the beginning hath been rebellious to him , therefore his Government is of small benefitt ? 112. As touching certain ( truly scandalous ) quarrells between Bishops and some Regulars concerning Episcopacy and the Churches Government , the Doctour ought to have taken notice that never any Regular pretended Episcopacy to be Antichristian , as the Doctours freinds , the Presbyterians , Independents , and other later Sects have done ; Neither have they declared a Government by Bishops to be in it self indifferent , or that Ordination and Consecration of Bishops and Priests is a meere Ceremony , and conferred as well and Legally by Lay Magistrates as by Ecclesiasticks , as the Doctour himself has done : The whole controversy consisting among Catholicks about restraining some part of Episcopall Iurisdiction , and maintaining Priviledges granted by some Popes to certain Regulars . A vast difference therefore there is between Catholicks and Protestants in Disputes touching Church Government : and utterly irremediable on the Protestants side , whereas wee see it ended , or at least silenced , among Catholicks . 113. But differences of this Nature are not considerable compared to those obiected by the Doctour in the last place , which are touching Matters of Doctrin , and as he pretends of Faith : in which regard he says that the Church of Rome can have no advantage in point of Vnity above others : And further , he , not content with this , adds , That the Popes Authority being acknowledged by Catholicks the fountain of Vnity , and all Catholicks not agreeing in the Popes Infallibility , Whereas both Catholicks and Protestants agree in the Infallibility of Scripture , which is to Protestants a more certain way of ending Controversy , therefore he concludes that Protestants have a more certain and safe way of Vnity , then Catholicks . For that the Pope has not a sufficient power to reduce to Vnity parties dissenting in Doctrinall Points of weight , such as are the Controversies between the Iesuits and Dominicans about Grace and Free Will ; between the Dominicans and Franciscans about the Immaculate Conception &c. is , he saith , evident , since those quarrels have to this day continued many ages , and are prosecuted with great eagernes . 114. In this manner argues the Doctour , whereto the Answer is obvious . For. 1. he trifles with and abuses an unskilfull Reader , in telling him that the Scripture being acknowledged on both sides to be infallible , is a more certain way of ending Controversies then the Popes determination , who is not by many Catholick believed to be infallible . For how can a Writing , the sense whereof is controverted , end a Controversy ? And to say that a writing is of it self a surer mean to end debates , then when interpreted by a Iudge , to say this , and to think to be believed , is to call his Readers brutish , irrationall creatures , and to make all Tribunalls ridiculous . 2. It is not the Popes Infallibility , but his . Authority which ends the Controversies , either by Determining the Point in Controversy , so as his Determination is accepted by the Church : or at least by imposing Silence among Disputants , till himself in a Councill unappealeably decide it : By which way of imposing Silence severall eager Disputes have been ended by Popes , as this age can witness . 3. Though all Catholicks do in thesi acknowledge that they are obliged , at least , to silence when imposed by the Pope : Yet it cannot be denyed but that some have not complied with this Obligation . But this is not to be imputed to want of Authority in the Pope , but to the unrulines of mens passions and pride . And the same fault we see in Secular Tribunalls , which yet does not hinder but that Iudges are reputed fitt and proper to end Law suits . 4. That neither the Pope nor the Councill of Trent , have decided the fore mentioned Controversies , we are to ascribe either to the inconsiderablenes of them ; or to the want of Sufficient clearness of Scripture or Tradition for either party ; or to a just and prudent care of preventing Schisms in the Church by such Determinations , wherein so considerable parties in the Church are divided in opinion . 5. Whereas the Doctour says that the Points in Controversy among Catholicks , being many of them the same agitated among Protestants , are Points of Faith , he is manifestly mistaken : For there are among Catholicks no Points controverted , but such Doctrins where the sense of Scriptures being variously expounded by the two Parties , the Church as yet hath determined nothing which sense of them is de Fide ( though the Parties themselves would each of them have their own to be so , ) not determined , I say , so clearly , as that both sides are agreed that such is the Churches Decision . As for Protestants , what Doctrins are esteemed Points of Faith , and what School Disputes , I think no Oedipus can resolue . Doctour Stillingfleet elsewhere saith down right , That the Church of England holds no Points to be Articles of her Faith , but those wherein the Church of Rome also agrees with her , and holds the same to be such . His words are , There is a great deale of difference between the owning of some Propositions in order to Peace , and the believing of them as necessary Articles of Faith. The Church of England makes no Articles of Faith , but such as have testimony and approbation of the whole Christian world of all ages , and are acknowledged to be such by Rome it self ; and in other things she requires Subscription to them , not as Articles of Faith , but as inferiour Truths , which she expects Submission to , in order to her Peace and Tranquillity . Thus the Doctour . But here I cannot well understand , why he saith her Subiects Subscribe them as inferiour Truths , and yet maintains the Church of England to require no Subscription to her Articles as Truths , for that surely is a requiring of assent to them , but a Subscription of non-contradiction , or non-opposition of them , which consists with the parties holding them Errours . Now methinks , this the Church of England believing nothing as of Faith , but what the Popes and the Roman Churches Faith also secures to them to be so , should sound somewhat harsh in the ears of many of his Disciples . Again , it necessarily follows , that the Church of Rome , notwithstanding its Idolatry , Fanaticism &c. yet failes in no necessary Point of Faith. 6. Lastly , that which makes Disputes among Christians about Dostrinall Points pernicious , is not the heynousnes of the Errours themselves on either Party , but the refusall to submitt to the Churches Authority when condemning them , from whence Schisms are inevitable , and such Refusers then truly stiled Hereticks . No man will deny but that the Errour of the Photinians [ or Socinians ] called anciently Homuncionists , for affirming Christ to be meer man , is a most grievous Errour , incomparably exceeding any among Catholicks : Yet if one living in the Commu●ion of Gods Church , should hold this most pernicious Errour , not knowing that the Church had condemned it , and being ready to renounce it assoon as he knew this , S. Augustin professes he durst not call such a man an Heretick . How the Doctour would call such an one , I know not . But this I will iustify , that according to the Doctours Principles he ought to pass for as good and as well grounded a Protestant as himself : and therefore especially Orthodox , for not submitting his judgment to the Church . §. 7. The Doctrin of Pennance Vindicated from the Doctours mistakes . 115. NOw notwithstanding what hath hitherto been said I do nothing doubt but those popular Readers , for whom only I conceive , the Doctour wrote his Book , will still resolutely judge every line of it unanswerable . The like they will say concerning the other Points of accusation charged by him on the Roman Church , as 1. many obstructions of a Holy Life . 2. Endless Divisions . How happy are we , will they think , who have escaped out of such a Babel , were Frantick Subiects are governed by more Frantick Superiours ? where mens ears are deafned with endless quarrels ? and where Lawes are made against Piety ? In the former regards Papists may deserve our pitty or contempt : but in the last our hatred . For what cruelty is not too Mercyfull against the Professours of a Religion which teaches so many Doctrins hindring a good life necessary to Salvation , that it is scarce possible any of them should be an honest man ? The Doctour has told them that these wicked men make the Sacrament of Pennance ioynd with Contrition ( that is , as he interprets , a remo●se of mind for sin ) sufficient for Salvation : But his Adversary , in effect , bids him , with Contrition to ioyne Confession and Absolution . He is contented : but he will needs have one condition more added , which is forsaking of sin . which they of the Church of the Rome not requiring , notwithstanding all their Confessions and Absolutions a thousand times repeated , they destroy the necessity of a good life . 116. Here if the Doctour were asked , Does the Catholick Church held the Doctrin here by him reproved ? He could not say she did , because then the express Decision of the Councill of Trent , disproves him : Where three parts of the Sacrament of Pennance are declared , Contrition , Confession , and Satisfaction : Now in two of these the forsaking of sin are contained . For Contrition implies a sorrow for sin proceeding from a love of God victorious over sin , and consequently a detestation of sin . And Satisfaction signifies yet more , viz : A holy revenge taken by the Penitent upon himself for offending God , by denying to himself even Lawfull pleasures because unlawfull ones have tempted him to sin : which is a great deale more then Protestants require . 117. A disposition , one may say , inferiour to this required by the Councill , served Davids turne , who says , I said I will confess my sins unto the Lord , and thou forgivest the iniquity of my sin . I cannot now believe the Doctour will acknowledge that a Sinner repentant of his sins out of a love of God Victorious over the Devill , the world and the flesh , and weho tstifies that sorrow and that Love by submitting to severe Pennances and Mortifications , willing also to declare to his own Confusion , his most secret sins , with a serious purpose of amendment , will thereby be put in a state of pard●n and Salvation : Especially having received from Gods Authorised Ministers , Absolution from his sins : Absolution I say pronounced by Commission and Iurisdiction from Christ himself , and not such an aery Phantosme of an Absolution as the Doctour interprets to be the applying the Promises of pardon in Scripture to the particular case of dying persons , for this , saith he , is that we mean by Absolution : and which say I , the Silliest woman in the Doctours Parish can conferr as well and validly as himself . But who are these Wee , who mean no more then this by Priestly Absolution ? I am sure not the Prelats of his Church , ( But I must not say his Church when I mean the Church of England ) who all hitherto have justified this as one essentiall Character of the order of Priesthood and Episcopat ; unles since the New Reformation ( not yet ten years old ) they have been content that this Character should be wiped out by the Doctour , and that instead of the Fathers of Gods Church , Maister Calvin should be the universall authentick Teacher of their Clergy . But I believe the Doctour will in vain expect this compliance from them : And I am sure the now highest and worthiest of his Prelats , will not be of the number of the Doctours Wee , who has solidly asserted this Primitive Doctrin , and to confute whom perhaps the Doctour has published so pittifull a sense of Absolution ; to their preiudice ingratiating himself with all other Sects , enemies to all Ecclesiasticall Orders and Ordinations , and making every one of them ( as before Iudges of the Scriptures sense , so ) now Vsurpers of their Offices , and , as they hope , ere long of their Revenues . 118. The Church then is manifestly free from the charge here imputed to Catholicks by the Doctour , and by him made use of to deterr any one from ioyning themselves to her , because in her ( not , by her ) Doctrins are by some taught destroying the necessity of a good life . All the Doctour can say is : Some reach some such Doctrins , which some also refute , and the whole Church disavows . This being so , with what conscience can the Doctour pretend danger upon this account in being members of the Catholick Church , whenas in his own Protestant Churches , for which he has layd grounds and Principles , every Christian is allowed by himself in these Principles to chuse not only what opinions , but what Articles of Faith ( after using a sober enquiry into the Scriptures ) they like best . And what most horrid Doctrins he has thereby excused and defended , all Christendom at this time sees with amazement and detestation . 119. Surely when the Doctour wrote this passage he conceived himself quarrelling not with Catholicks , who constantly assert against Protestants , the necessity of good works to Salvation , and their Efficacy in it , upon Supposition of our Lords gracious Promise to reward them , but with some of his own Protestants ( perhaps with himself ) who exclude all Merit of good works from a Christians Salvation : or with his Patriarch Luther , who said that good Works did more harme then good ; Therefore he may doe well to ask them pardon after Contrition , and Confession of his fault . 120. Certainly if he could bring himself to a willingnes of informing himself in true Catholick Doctrins , he would find that the way to Salvation there taught is much strayter then that which is chosen by Protestants , and Holines of Life far more strictly required . For proof of which it were sufficient only to repeat what was even now cited out of the Councill of Trent touching the Doctrin of Pennance : But a proof visible of late to all our eys are so many Apostats from the Catholick Church , Apostats first from Obedience and Chastity , and next from Faith ; For doe not they declare to all the world that Carnall Liberty and Carnall Lusts drove them first out of their Monasteries , and next out of the Church : As soon as they come into the aire of Protestancy , a woman becoms necessary to them , and Fasting insupportable , and if they can ravish from Christ a Spouse consecrated to him , they promise to themselves a more gainfull and honorable reception . But if they will needs have Women , because the woman is handsom and attractive , is therefore the Pope presently turned Antichrist ? does our Lord cease to be present in the Sacrament ? is Purgatory presently extinguished ? doe Angells and Saints no longer deserve to be acknowledged our Protectours ? in a word , have they forgotten what they formerly beleived and are they in a moment inspired to answer to a new Catechism , full of new Articles of Faith , gravely proposed to them by a Patriarch and Pandar for impure Apostats , out of the Pulpitt ? What influence has the woman upon them to make all this change ? Truly the very same the Woman had from the Creation . She presents an Apple to them , which wonderfully delights them to look upon ( Especially if growing in England , where they heare the fairest are to be had . ) But if besides seeing it , they get a tast of the Apple , their eys are presently opened , and as it were in uno radio solis they see ( all ) good and evill , and nothing appears good but what the woman approves , and without which they can not enjoy and maintain the Woman , nor make a companion and Mistress to our noblest young Ladyes . 121. But leaving these putrid Carcinomata of the Catholick Church , and infamous stains to the Protestant , is it not apparent that the Doctrin of Pennance and Mortification hath been rejected by Protestants , not because they are hindrances of good life ( as the Doctour says , and I dare say not one understanding person in his own Parish beleives him ) but for the Severity of them , and contradiction to Flesh and Blood ? Besides this , where doe we hear of Restitution of goods got by Usury and deceit among Protestants , there being among them no obligation of confessing such sins , and by consequence of making Satisfaction , without which Absolution cannot be granted ? The Doctour will not allow me here to name those Schooles of Holiness , and Devotion , Monasteries , though from the Primitive times esteemed a principall Ornament of Gods Church , because he will esteem them nothing but Schooles of Fanaticism . 122. But in generall most certain it is , that among Catholicks the Study of ways promoting Holiness and Piety is incomparably greater , but withall more painfull , then among Protestants . 123. But this satisfies not the Doctour , who brings in Bishop Taylour , using the same argument with him in his Disswasive from Popery , viz : the no-necessity of forsaking sins in the Catholick Church , since if a man commits them again and again , he knows a present remedy , toties quoties ? it is but confessing with Sorrow or Attrition , and upon Absolution he is as whole , as if he had not Sinned . Yea if after Sixty or eighty years together of a wicked life , he shall doe this in the Article of his death , this instantly passes him into a state of Salvation . Yea moreover the Doctour afterwards taxes the Indulgence of the Roman Church , because in her Rituall she ordains that Extreme-Vnction should be conferred on persons unable to confess as being under a delirium , or wholly insensible , if before it be but probable that they desired it , or gave any signs of Contrition . And hereby , saith he , if any sins have remained upon them , they are taken of by vertue of this Sacred Vnction . 124. As touching the too great facility allowed by some Catholick Writers in giving Absolution toties quoties to sinners returning to their vomit , and giving but small signs of their Will to relinquish sins , the Doctour does very well to taxe it , as a great hindrance indeed to a holy life . But because some few have practised , or perhaps taught this , he does very ill to make this a Disswasive from ioyning to the Church herself , expressly condemning in the Councill of Trent such a facility in Confessours : saying , The Priest of our Lord ought as far as his Spirit and prudence shall suggest to enioyn wholesom and convenient Satisfactions , according to the quality of crimes and ability of Penitents : Least if they should happen to connive at sins , and be indulgent to their Penitents by enioyning sleight Pennances for grieveous Crimes , they themselves become partakers of the crimes of others . 125. Besides this , the Doctour , I believe , is not ignorant , though it was not for his purpose to take notice of it , that not very long since , among severall dangerous Positions collected out of some Modern Casuists , such scandalous relaxations in administring the Sacrament of Pennance had a principall place , all which were not only condemnd by the Bishops of France , almost in every Diocese : but also a Book , the Author of which undertook to defend them , was solemnly prohibited , and condemned by the Pope : since which time such Doctrins have been wholly restrained and silenced . §. 8. Of conferring Absolution and Extreme Vnction in articulo Mortis . 126. IN the next place for as much as concerns the conferring Absolution and administring the Sacrament of Extreme Vnction to persons in Articulo Mortis , who do , or have given any sign of Sorrow or desire of them : the Church in her Rituall does no more then hath been the practise ever since the first Councill of Nicea . And S. Augustin treating of this Subiect in a Sermon , tells his Auditors that out of Charity and care to dying persons , Gods Ministers upon the least testification of Sorrow in such patients administer the Sacrament to them , though despairing that they shall live to doe works worthy of Pennance , so leaving them to Gods mercy : ( This they did by warrant from the first Councill of Arles , and the Declaration of Pope Innocent ) But withall he seriously exhorts them to doe such works in time of health , and not to to an Absolution conferr'd in such circumstances ; for though they may be confident of enioying the full effect of that Sacrament , yet , saith he , I am not confident of i● . Yet notwithstanding such want of confidence he would not be wanting to them , to afford them all his assistance in such a perillous hour . And if the Doctour were seriously examined by any one of his freinds , or by any but a Catholick , whether in such circumstances he would refuse an Absolution , I mean an Absolution according to his Mode , by applying the Promises of the Gospell to his Patient ; Sure he would not say that his custom among his Parishioners is to bid the poor agonizant to goe to the Devill , for there was no hopes for him . He would no doubt tell him of Promises , and bid him rely upon them , though he will not permit Catholicks to do so . 127. But the Doctour in prosecuting this Subiect alters his Method of proceeding . For whereas generally in his Book he endeavoured to make Catholick Religion odious , by telling Stories of the actions and Doctrins of particular persons , disowned by the Church : here he absolves some Catholick Doctours , among the rest , Monsieur Arnaud , and charges the Church itself for teaching a Doctrin ( as he pretends ) manifestly hindring Devotion and a Good Life , viz. in that her Canon : Whosoever shall say , that the Sacraments do not conferr Grace , exopere operato , let him be Anathema . Now says he , if Grace be effectually conferred by the force of the bare Externall action ( acknowledged by all Catholicks ) what need can there be of a true preparation of the mind by the exercise of Faith , Prayer , Repentance &c. in order to the receiving the benefitt of them ? He further adds , that thoug● Cassander interprets this to have respect to the worth of the Priest , as if his unworthines could hinder the Validity and Efficacy of Sacraments , though the receivers be never so well prepared : Yet ( saith he ) this cannot consist with the Councills meaning , because in the twelfth Canon following it was condemned expressly , and it is not to be supposed that the Councill would frame two Canons to condemn the same errour . 128. Thus argues the Doctour , but under favour deales not fairely in not citing the Councills Canon entirely , which had he done , would have spoyled his inferences from it . The words are , Whosoever shall say that by the Sacraments themselves of the New Law Grace is not conferr'd ex opere operato , but that a belief alone of the Divine Promise is Sufficient for the obtaining Grace , Let him be Anathema . Which Canon was made specially against Luthers errour , who attributed all good to Faith alone , making the Sacraments entirely useless . In which Errour I doe not know that he is followed by any Sober Protestants , except the Doctour , who by his discourse seems to renounce all benefitt from the Sacraments themselves : he will owe Grace to nothing but his own Faith , Prayer &c. In his opinion the Sacraments of the New Law as well as the old , are [ infirma & egena elementa ] weak and beggarly elements . But Scripture and Tradition have taught the Church , and the Church us , otherwise , viz. That by Baptism the Grace of Regeneration is conferr'd ; that the Holy Eucharist is Semen immortalitatis ; that by Extreme Vnction and the Priests Prayers sins are forgiven &c. 129. Neither from hence can the Doctour rationally inferr , that there will be no need of a true preparation of mind by the excuse of Faith &c. since the Church herself requires such preparation as the Doctour speaks of : And the very term of Preparation implies that some Benefitt is expected to be received from the Work it self , besides , and beyond what is obtained by Preparations . 130. But this being a Doctrinall Controversy and brought in only by the way in this his present discourse , the prosecution of it ought to be reserved for his worthy Adversary , if he think good : Yet this right I will doe the Doctour , that he has with Monsieur Arnaud justly censured one particular Writer who required as necessary , for example , to a worthy receiving of the most holy Eucharist no other preparation of mind but only an absence of Mortall sins , to be had by Confession of them . But will any rationall man judge that because there are found in a Church a few Teachers of Security , and Sowers of pillows under mens Ellbows , that therefore it is dangerous to be a member of a Church most free from warranting that Doctrin which is scarce received by one Bishop in it . 131. Yea moreover , if he would search among School-men who make the largest allowances in this business , he will find that generally all require Faith and Repentance in the Receivers of Baptism , and these two joyned with Confession for the Sacrament of Pennance ; they require also the State of Grace ( that is the habit of Faith , Hope and Charity , and so of Devotion ) for the Eucharist &c. And whosoever wants any such predispositions is reckoned by them among such as do Ponere obicem . §. 9. Of Prayer for the Dead . 132. ANother scandalous thing for which the Doctour accuseth the Church of Rome is her Charity , Charity to the dead , who are not able to help themselves , and which evidently has been practised by all Churches from the beginning , till Protestantism arose . 133. But wherein lyes the fault of this Charity ? The Doctour tells us , that the care of a good life is taken off among Catholicks by supposing an exp●ation of sin ( by the Prayers of the living ) after death . Whereas wee Protestants , says he , in our plain Doctrin teaching that every impenitent Sinner must expect no less then eternall vengeance in another world , if this will not prevail upon men to leave their sins , and lead a good life , we cannot imagine a groundles fiction of Purgatory should ever doe it . 134. Who would not think now that the Doctour in such a way of discoursing is willing that his Readers should believe that Catholicks very seldom , if ever , endeavoured to terrify impenitent Sinners with the threatning of eternall torments in Hell fire ? And no doubt if he had plainly said so he would not have wanted some believing Readers , it being in this age so gainfull a trade to traduce Catholicks by odious , false imputations both in pulpits , presses , and any where else . 135. Therefore though I must not expect to be believed by all , that I understand the Doctrin of the Catholick Church so well as the Doctour , yet I will not forbear plainly to declare it . Catholicks are taught . 1. that finally impenitent sinners , if guilty of mortall sins , shall irremediably suffer everlasting torments of Hell. 2. That Catholicks guilty of mortall or venial sins , and repenting of them before death , unless they also undergoe such Pennances and Satisfactions as the Church imposes , or such as in any faulty indulgence of their Spirituall Superiours herein , the quality of their sins and the imperfection of their Contrition in Gods iustice requires , and by that means dye in perfect Charity , and their Souls entirely purged from the stains of them , shall suffer most greivous yet temporall , punishments after death , since no unclean thing , remaining so , can enter into the Kingdom of God. 3. We are taught that many conditions are required of us to the end our Lords all , sufficient Merits and Satisfactions may be applied to us , by the Charity , Alms , and Prayers of devout Catholicks . 136. Now such being the Catholick Doctrin touching this Point , with what shew of reason can any one affirm , that this Doctrin takes away the care of a good life ? It teaches all that Protestants teach touching the pains of Hell attending a wicked life : and withall it teaches the terrible consequences of a tepid , negligent , imperfect , though otherwise not bad life , which Protestants do not teach : Protestants require to Repentance only a change of life : but the Catholick Church , besides this , requires Satisfaction for past sins , herein following Primitive Antiquity , whose Doctrine in this Point is thus declared by S. Augustin : It is not Sufficient for a Penitent sinner to change his manners to the better , and to recede from evill actions , except for sins past Satisfaction be made to God by the dolour of Pennance , by humble sighs and groans , by the Sacrifice of a contrite heart , and by Almsgiving &c. Thus it is that the Catholick Church hinders a good life , and thus do Protestants promote it . 137. Yea but , says the Doctour , a fear of such temporall torments is in a manner taken away by an expectation of the Charity and Devotion of living freinds , especially if the dead person had been rich , and had left means of procuring Masses &c. for his soule . Be it so : yet how ever , some terrour there is to Catholicks , restraining them from Security in an imperfect life , which Protestants laugh at , whilst they promise imperfect Soules with all their stains , a present possession of heaven after death , to be obtained not by laborious Good Works , but by Faith , that is , a strong fancy that their sins are certainly forgiven , and that they are of the number of Gods Elect , in whom God sees no sins , though themselves & their neighbours see too too many . 138. But the Doctour pleases himself in one great advantage which he has found against this Doctrine : which is thus expressed by him , How easy is it ( according to this Doctrin ) for a rich man to enter into the Kingdom of God ? But with his leave , such easines of being saved is not thereby promised to rich men . Yet thus much We will allow to the Doctour , that in some small regard rich men may enioy an advantage , as to Salvation , which poor men want ; And this surely he will not deny , when he considers that speech of our Saviour , who though he had formerly said , How hardly shall a Rich man enter into the Kingdom of heaven ? Yet speaking to Rich men , he counsells them , saying , Make to your selves freinds of the Mammon of iniquity , that when ye faile they may receiue you into euerlasting Tabernacles . Which speech of his seems exactly pertinent to the present Subiect . Here it is euident that Rich men by the ir riches may procure that which poor men for want of the Mammon of iniquity cannot . 139. Yet in many other regards it is certain that poor men haue a very great advantage aboue the Rich , being free from many Temptations and Snares to wich Wealth , ease and plenty exposes men . So that at least for escaping Hell and Purgatory the Poorer are in a much fairer and easier way . The poor also are these Freinds here Spoken of by our Lord , beloued of God , who not only with ease enter into his Kingdom , but by their credit can help to bring their rich benefactors thither also . 140. But after all this , the application of the Churches and particular persons Prayers and Suffrages for the Deceased , that are Procured by the Alms of the Rich , Whether it be not Vniuersall or whether , to recompence this , the Poor do not share more the Common Prayers of the Church , not made with respect to particular persons , the Church hath determined nothing . And of these Common Prayers of the Church more applied to the Poor and freindles , S. Augustin speaks thus [ J quote him because being a Father of great Reputation , he may perhaps more safely escape the Doctours contempt and drollery ] A Question being putt to the said Father by S. Paulinus Bishop of Nola , whether it were any benefit or advantage to the soule after death to be buried in the Memoriall , or near the Shrine or Tombe of a Martyr ? he answered ; it was : that so this might mind the Kindred or freinds of the Deceased to recommend such a soule to the Martyr , whose Relicks lay there , so to be helped with our Lord by his Intercession ( where it may be observed , that S. Augustin both allows Praying to the Martyr in the behalf of such Deceased , and supposes the Martyrs hearing such Prayers ) But withall the Father tells them , that should some Deceased not have the happines to be buried in such a Holyplace , others are not therefore to neglect their Supplications for such , because not so minded of them , as of others , when they goe to the Memoriall of the Martyr ; And then comes to our very case , that howeuer such soules may want Kindred or freinds to remember them , as the other hath : yet the Common prayers of the Church pro defunctis are without naming any particular persons , offred vp for them . His words are , Adsupplicationes faciendas pro omnibus in Christianâ & Catholica Societate defunctis , etiam tacitis nominibus quorumcumque sub generali commemoratione suscepit Ecclesia : Vt quibus ad ista desunt Parentes aut Filij , aut quicunque cognati velamici , ab vna eis exhibeantur pia matre Communi . §. 10. Of Indulgences . 141. BUt toward the latter end of his Book treating of Indulgences the Doctour alledges a practise in the Church which these Catholicks who pretend to iustify it , will , J belieue , find very great difficulty in answering the Doctours proofs , that it is really a hindrance of the care of a good life . If any therefore do find harm by relying vpon such a Practise , they may thank themselues , they voluntarily and without any obligation procure such harm to themselues . The Councill of Trent in its decision of this Point of Indulgences , expressly Condemns a too frequent vse of them , as enervating Ecclesiasticall Discipline , and desirous to correct all scandalous abuses crept in them , ordains an vtter abolishment of all vnlawfull gain for the obtaining of them , enioyning likewise all Bishops in their Provinciall Synods to take care that the Benefit of Indulgences may be dispensed piously , holily and without corruption to the people . 142. Now if after such solicitude shewed by the Councill , all abuses doe not yet cease , this must be imputed to humane frailty and corruption , and to the erroneous Doctrin of some Schoolmen : or rather some passages of them singled out from the context , and stript from the necessary circumstances , and so misapplied , whereby the power of the Donour of them is extended without its certain limitts , and a vertue attributed to them far exceeding that which the present Church acknowledges in them . 143. This seems plainly to appeare by the words of the Councill declaring , That since a Power of conferring Indulgences hath been giuen by Christ to his Church , which from the most ancient times hath exercised this Power , diuinely granted to her ; Therefore the Holy Synod doth teach and command the vse of Indulgences to be retained in the Church , as very healthfull to Christian people , and approved by the authority of Holy Councills . 144. From this Declaration of the Councill the Doctour truly says , that some Catholick Writers do make this Deduction , That Indulgences are only a relaxation of the ancient Severity of Church Disciplin according to the old Penitentiall Canons . Which Deduction seems the lesse irrationall , since the Indulgences inserted by the Councill are the same , which from the most ancient times have been exercised by the Church . And such an vse of Indulgences if the Doctour refuse to the Catholick Church , he dares not to his own , Since he cannot deny but that in the Spirituall Courts the Iudges assume a power either to qualify Corporall punishments imposed by the Laws and Canons on Speciall sins , or commuting them into Pecuniary . But I must add one thing , that euen these Indulgences may be said to extend their vertue till after death : Since it is certain that being duly administred , and taking away the obligation to the Seuerity of the Penitential Canons , they doe consequently abate the Suffrings after death , which otherwise the Penitent was to vndergoe having neglected to make Satisfaction in this life . In a word , Catholicks are taught that Indulgences are beneficiall to none but those that are already in the state of Grace : And that Remission of Penalty only , and not sin , is conceded by them : Likewise that they relate to Purgatory only , not to Hell : And lastly by the form of them it appears that the vertue of them after death is only per modum Suffragij . 145. As touching the Doctours Questions concerning Indulgences if he expect an Answer to them , he must goe into some of our Catholick Schooles , where he will not faile to receiue Solutions to them all , if they were twice as many ; but I dare not assure him that these Solutions will give him Satisfaction . For my part I have nothing to say about them , nor , I am sure , any other Catholicks , as a Catholick : Neither doe I belieue that euer any Protestant Controvertist wrote a Volume against the Catholick Church , of which not near a tenth part did in any sort concern her : and such a Book the Doctour , certainly , knows his to be : and by consequence every ingenious prudent Reader will easily discouer from how poysonous a heart it issued , and to how vnchristian an end it was directed . §. 11. Of the Churches Liturgy in a tongue not generally understood . 146. ANother Practise in the Catholick Church there is which the Doctour esteems a notable hindrance to Piety , which is , the Publick Ecclesiasticall Office being in a Tongue vnder stood by few . This he will not allow to be a matter of Discipline only , and consequently in the Churches power to alter : Because the Churches power is only to edification , for a power beyond that the Apostles themselues never challenged : Now it is manifest , saith he , that S. Paul judges Praying or Preaching in an vnknown tongue not to be of edification . 147. Notwithstanding , with the Doctours favour , his allegations doe not proue the mater not to be of Discipline meerly . For the Case stands thus : It was far from being the Churches Primary intention that the publick Office should be in a tongue not vnderstood by the people ; for it was at first composed in the language generally Spoken and vnderstood through Europe . But that Language being changed by a mixture of the Dialects of seuerall barbarous nations , she thought it not prudent that the publick Service of God composed with great care and exactnes , should be exposed in euery Nation to vnsskillfull Translatours , and every age to be varied , as Dialects did alter , it not being in her power to examine all Translations after every new Edition . And the same judgmēt the most ancient & most extended Churches in the East had , all which in a manner do to this day retain their ancient Liturgies , now not vnderstood by the Common ignorant people . 148. Notwithstanding to repair , as much as may be , this incommodity , the Roman Church ( at least ) has taken great care in her Councills that the people in all Nations should be furnished with Devotions in their Natiue Tongues , which are for the most part taken out of the Publick Liturgy , and moreouer has commanded all Pastours to interpret to the people in the administring of Sacraments , especially the most Holy Eucharist , whatsoever they are capable of vnderstanding : by which means there is scarce a Rustick so ignorant but well vnderstands what the Priest does through the whole course of the Masse . 149. Matters standing thus , the Church esteems it more prudent and more conducing also to edification in generall , that all Catholick Churches should serve God vniformly in a language which cannot be corrupted , especially such provisions being made for the peoples good , then to haue the Service of God exposed to Corruptions and continuall Changes . But if the Doctour think himself wiser then the whole Western and most Eastern Churches , much ioy may he take in his great humility . 150. But after all , how can the people say , Amen , will the Doctour say from S. Paul ? I answer . S. Paul in that place Speaks not of the Common Divine Service , which was celebrated then in a language well vnderstood : and at Corinth doubtles in the Greek tongue : but of these Spirituall Hymns and Praises of God extraordinary , that were delivered by some in a tongue vnknown . And all that can be deduced from it , and applied to the Publick Divine servcie , is this , that either this be performed in a known Tongue : or when the Church hath reasonable Motives ( which she , not we , must judge of ) not to change the formerly vsed language of it , so much as is necessary for the common people to vnderstand , and say Amen to , be interpreted , as the Apostle saith there ouer and over again . ) Now such Prayers , Collects , Psalms , Hymns , Litanies &c. as are thought necessary for the common people , are interpreted by the Churches order , and they have them ready in their Primers , Manuels &c. Euen all the parts also of the Service of the Masse necessary to be known by them . 151. Jt is certain that it is not out of a desire that the people should be ignorāt that the Church thinks not meet to change the language of her Liturgy . And I would to God , that were the only hindrance of reuniting England to her once beloued Mother , for then the breach would not last long . §. 12. Of the Churches denying the Reading of the Bible indifferently to all . 152. BUt the last and greatest Hindrance of piety , and ( which is wonderfull ) of Vnity likewise , in the Doctours opinion , is the Roman Church her denying the reading of Scripture to all persons promiscuously , without exception . This fault the Doctour will neuer forgiue Her. And the truth is , if euer there should be a restraint of such liberty in England , all the Principles of his Religion would vtterly goe to wrack . For how then should euery Sober Enquirer into Scripture frame a Religion to himself ? How much would the number of Sects be diminished , ( which is great pitty ? ) Then Pastours and Teachers would perswade the people that it is their duty to believe and obey them , and not to be their own Directours : which is intolerable . Therefore in so great a concern , the Doctours zeale in this Point aboue others may well be forgiuen him . 153. How much would the Doctour be beholden to that freindly man who could furnish him with but one line out of any Ancient Ecclesiasticall Writer , Father or Councill to iustify the Fundamentall Principle of his , and ; as he pretends of all Protestants Religion , viz. That euery sober enquirer may be a Iudge infallible of the sense of Scripture in all Points necessary to Saluation ? But I can assure him , such a freind is not to be found . Nay I believe he would thank that man who could shew any Ancient Heretick an Authour of that enormous Doctrin : for as he cannot but know that he embraces seuerall Points condemned by the Ancient Church in Hereticks , he would , no doubt , with ioy adopt this Point so beneficiall and necessary to the fabrick of his Protestant Churches . 154. To descend to our Modern times : Though Luther , Calvin , Zuinglius , &c. those disturbers of the world , to gain the affections of the Common rabble , were very earnest to put the Bible into their hands , yet does the Doctour think that they would patiently haue suffred any of their followers to chuse any other Religion out of it , but what they , as Prophets sent from God , had taught them ? Nay would the Doctour take it well of his own Parishioners if they should doe so ? Yet he is angry with Catholicks because we rather trust the Churches iudgment , then our own : a strange quarrell certainly . But it is a folly to think that any of the Common sort of people seek into the Bible to find their Religion there ▪ not one in ten thousand among us but for his whole Faith relyes vpon the credit and supposed honesty of some zealous Lecturer , or reputed learned Doctour . Now J would fain know of Doctour Stillingfleet with what conscience he can suffer a whole Congregation of well meaning men , who can rely vpon nothing but authority , to prefer his authority before that of the whole Church : For nothing can be more contrary to the Rules of Common reason in them ; and for their sinning against Reason he must be answerable to God. How does one of the Doctours Parishioners find his whole Religion in Scripture ? Thus : The Doctour will bid him read the last verse of the 6. chap. to the Romans : ( or he will read the words to him ) The Gift of God is eternall life : Here , says he , the Papists are plainly confuted , who say that God rewards our good works with Heaven . He will tell him again that the Papists hold that our Lords body is in the Sacrament . How shall they be confuted ? Christ indeed says , This is my Body : What then ? this must be vnderstood as if he had sayd , This is the figure of my Body . Then plain Scripture interpreted by the Doctour is against them . Again , Look out the first Chapter to Titus , you will find that those who are called Elders , or Presbiters in the fifth verse , are called Bishops in the Seaventh : Here our Antichristian Prelats are plainly confuted , who exalt themselues aboue Elders , &c. 155. But one Point there is of main importance to these who will find all things in Scripture , which is , A Proof that these Books which they are taught to call Scripture , are the same which were Anciently written by men inspired by God : That they have not been corrupted , and that they are rightly interpreted . None of all these things they can find in Scripture : what remedy therfore for this ? None in the world , but the Doctours own authority . He will tell them perhaps that the Vniversall Tradition of all Ages , which is of it self credible , testifies this , and therefore they ought to belieue it . But if they should reply , and tell the Doctour , that for all necessary Points of belief they were , according to his Principles , to be Iudges for themselues , but of that which they call Tradition , they know not how to iudge . If any of the Doctours Parishioners should be thus troublesom : then must he be angry , and with a frown tell them , Will ye be Papists ? Is it not fitter ye should believe me , then like blind Papists , pin your soules vpon the Authority of the present Vniversall Church ? This stops their mouths : Now they are fully satisfied , and ask pardon for presuming to doubt , hauing such an Oracle to teach them : that they ought to be their own Teachers . ) Thus it is that ordinary people , even boyes and girles , are to be fooled , and made to believe that they see all their Religion in Scripture : whenas in very truth they may as well be told , that they Smell it out with their noses , as I once heard Sir Francis Wenman say in a discourse on a subiect like this . 156. Howeuer the whole Stress of the Doctours Religion lying vpon it , that euery Christian is to be a judge of the sence of Scripture : hence it was necessary for his ends to contend Manibus pedibusque that none should be discouraged from reading Scripture : ( Yet I hope he will excuse those who are not able to read . 157. To make this good , he employes the vtmost of his invention , Subtilty and reading . He who cannot find out one single short sentence in Antiquity to help to support the main Pillar of his Religion : Yea moreouer he who has not alledged one probable argument of reason for strengthning that tottering Pillar , except only a Negatiue one , which is this , That Christians haue no obligation to belieue any Church or Teacher expounding the sence of Scripture , therefore they must if they will be believers , believe themselues alone : In this miserable exigence this same Doctour notwithstanding to proue that Christians in all times were indulged and exhorted to read the Scriptures , flourishes in a Luxuriant stile with demonstrations a priori , a posteriori , per reductionem ad absurdum & impossible , which demonstrations also he backs with an army of Ancient Fathers teaching as he himself does , viz. S. Clement , S. Ignatius , S. Policarpus , Clemens Alexandrinus , Tertullian , Origen , S. Basill , S. Hierome , S. Chrisostome , S. Augustin , &c. and moreouer that this was their Doctrin is ( saith he ) acknowledged by late Catholick Diuines , Espenceus and Alphonsus a Castro , and ( one more I will add , ) by the vnworthy Writer of this Treatise also . 158. But this being granted , no Catholick , and , J think , no man in his right witts will grant , that euery Porter , Cobler or Landresse is capable to instruct themselues by reading the Scripture alone , or if they cannot read them , by hearing them read , in this Point of main importance , that Scriptures are Gods Scriptures , or to clear the Doctrine of the Mystery of the Holy Trinity , the Incarnation of our Saviour , the Procession of the Holy Ghost , or the Point of Iustification , as determined by S. Paul and S. Iames , &c. I have so much confidence now in the Doctours ingenuity that he will also acknowledge thus much , yea by his experience in teaching ignorant people , J am assured he has found no small difficulty in making such and other like necessary Doctrins of Christianity sink into the minds of the rude people , though sett down in the simplest , plainest Catechisms for infants , though also those Catechisms were with all his skill explained by himself . 159. Now taking this for granted ( till he contradict it ) J would ask him , Does he in his conscience think that the forecited Fathers , when they exhorted the Christians of their times to the reading of Scriptures did not suppose that for the sence of them in things any way difficult or controverted they would submitt their judgements to the Church : which had they not supposed , they would haue been less liberal in putting the Scriptures into their hands ? For hence it is that the Bible is called by S. Ambrose , liber Sacerdotalis , because to be dispensed to the people according us Bishops and Priests iudged it might proue beneficiall to them , and in all ambiguities to be interpreted by the same Pastours , Besides this , the art of Printing being then vnknown , it was not every ordinary Mechanick who could purchase so costly a Manuscript , as the Bible was : every groom or Chamber-maid could not carry it vnder their arms to Church , vnles they could spare at least two years wages to buy it , and hire also a litle Asse to carry it , so great was the bulk , considering the largenes of Letters writen in these Ancient times . The persons invited therefore by these Holy Fathers to the frequent reading of Scriptures , were for the most part those of the higher rank , of more ingenuous education , and so Prudence and discretion : and especially such as they knew to be firm to the teaching of the Church . Now to such persons the Roman Church freely allows the reading of Scriptures : and on the other side , for such as the Doctour qualifies with the name of Protestants according to his new Mode , that is Independents on any Authority , the Fathers most certainly would more strictly , then they are now , have pro-prohibited the reading of them . 160. Neither is it much to his purpose , his alledging that though in the time of the first four Generall Councills the Fathers had tryall enough of the mischief of Heresies , yet notwithstanding they did not on that account forbid the people to read the Scriptures . For who knows not the vast difference between the ancient and our Modern Heresies ? Anciently the In ventours of Heresies , were great learned Prelats , and subtile Philosophers , and the obiect of their Heresies were Sublime Mysteries of Faith , examined and framed by them according to the grounds of Plato's or Aristole's Philosophy , far above the reach of Vulgar capacities ; from whence it is that Tertullian calls the Ancient Philosophers , the Patriarchs of Hereticks . And moreover their applications of Texts of Scriptures for confirming such Heresies , were so Speculatively nice and acroamaticall , that both great sharpnes of witt and learning too were necessary to the discovering and unridling the fallacy . Hence it came to pass that in those dayes the Scriptures might freely enough be read by ordinary Christians without danger , especially considering their intention in reading them was not to find out a New Religion , but to instruct themselves in Piety , and inflame their hearts in the Divine Love. 161. Thus stood matters in the Church during the times of the first four Generall Councills . But our Modern Heresies are of a quite different Complexion . They are conversant about matters obvious to the weakest capacities , as the external administration of Sacraments , the Iurisdiction of Superiours , Civill and Ecclesiasticall , the manner of mens Devotions , the Institution of Religious Orders , the Obligation of Vows ; the Ordonnances of the Church teaching Fasting , Matrimony , Celibacy , Paying of Tithes , &c. Or if about Sublime Mysteries , Men are taught to examine such Mysteries by naturall Reason and the Verdict of their outward Senses . Hence it is come to pass that our late Heresiarcks have not been profound Subtle Philosophers , but at the best a few Sensuall incestuous Fryars abroad , and Popular Preachers at home : yea , as we have lately seen , even Mechanicks , Souldiers or any other ignorant persons actuated by the Spirit of Pride and Licentiousness to begin a Sect fitt for the palats and complexions of Seekers after Novelties . 162. Matters therefore standing thus in these later times , can any rationall man be perswaded that if any of those Holy Fathers , cited by the Doctour , had lived among us , or if such Heresies had been spred among their Disciples , and pretended to have been evidently deduced from Gods Word , they would have been so zealous in their Exhortations to a promiscuous reading of Scriptures ? But how much think we , would such their zeale have been cooled , in case such an Architect of Principles , as the Doctour is , had been in Vogue in their times ? For Principles they are which evidently contain the most pernicious , Soule-destroying Heresy that ever assaulted Gods Church : Principles which banish Peace , Charity , Humility and Obedience vtterly from the Church and State : Principles which if through Gods judgment they should generally prevaile , what think you would become of our Saviours Promise , for there would not be left in the world one Church at all , true or false : Since where every one is acknowledged the only inventer and Iudge of his own Faith , there may meet a Multitude , but it is no Church , none having right over another ; errour and truth , vertue and vice being equally Iustifiable . Lastly these are Principles , the admirable vanity of which I think was never paralleld by any Heresiarch , but a certain Rhetorius mentioned by Philastrius , who taught , That all Heresies were in their precepts of life , innocent ; and in their Doctrins true : [ Omnes Hereses rectê ambulare , & vera docere . ] 163. Non sum ambitiosus in malis , I may with a good conscience protest that it is only Truth and a Charitable compassion to soules miserably seduced by so Comprehensive a Heresy as is contained in the Dostours Principles , which hath moved mee to fix such a brand upon them : Not that I suspect that he would approve such consequences : but I am confident with all his skill he cannot avoyd them . 164. Now I must acquaint the Doctour that my iust indignation against these Principles is heightned from my own unhappines , if not guilt in being the first who gave occasion that they should be known and received into the Church of England . This I am sure neither he , nor perhaps any one now alive , does know , and therefore I will acquaint him with the true Story concerning them . 165. As I remember it was in the year 1638. that I had occasion to accompany a Noble freind in a iourney from Dublin to London . When we were ready to return , I went to a Booksellers shop to search out some b●oks to be carried back into Ireland , and among others I bought Daillé du vray usage des Peres , a Book at that time not at all taken notice of . That Book the same night I shewd to my Noble dear Lord Lucius Lord Falkland , who perusing and liking the Contents of it , desired me to give it him , which I willingly did . About a month after my return into Ireland , he sent me a most civill letter , full of thanks both in his own , but especially in M. Chillingworths name for that small present , telling me that that litle Book had saved him a most tedious labour of reading almost twenty great Volumes . 166. This Mysterious speech I easily understood . For M. Chillingworth a litle before was returned out of Flanders ; where he had professed himself a Catholick : and being sent for by Archbishop Laud , was strictly examined by him touching his Religion , And whether he went to Masse , or Common Prayer ; to whom he gaue this account , That he had entertained such scruples touching Catholick Religion , and withall was as yet so vnsatisfyed with the grounds of the English Protestant Religion , that at the present his conscience would not permitt him to goe either to Masse or to Common Prayer . And therefore with his Graces leaue he was resolued to spend a year or two in a solitude , and the Study of Greek and Latin Fathers , fully purposing to embrace that Religion which appeared to him most consonant to what the Fathers generally taught . The Archbishop much commended his design , and dismissed him with his blessing , and a promise also that he should enioy entire liberty to prosecute so laudable a Study . Very busy in this Study I found , and left him , in England . But it was presently after interrupted by that vnlucky Book of Daillé , which perswaded him to a light esteem of the Holy Fathers , vpon whose authority he would no longer rely . But yet this did not bring him into the Church of England , so as to think himself obliged to belieue her Doctrins , and whose authority he saw was much inferiour to the other : and from all subordinate , but diuided English Sects , he had a horrible aversion and contempt . Therefore without any long demurr he fixed his mind vpon Socinian grounds , which he afterwards shewed in a litle Book of one of them which was an Answer to certaine Theses Posnanienses , which Theses , as J remember , asserted the Authority of the Catholick Church : in opposition whereto the Socinian , reiecting all Externall Authority , layd these very grounds of his Religion : That in all necessary Doctrins the Scripture was clear : Therefore euery sober Enquirer might with ease find them in it , without any help of a Teacher or at least any obligation to believe him . Vpon these grounds M. Chillingworth dilated his Discourses with much art and gracefullness of Stile in his Book against a learned Catholick writer : And the same grounds so discoursed on , Doctour Stillingfleet has contracted Methodically into his Principles : And both these Books though manifestly destroying all Authority in the English , or any other Church , haue been patiently and quietly suffred , yea commended by Superiours here , to their infinit dammage , as is seene at this day : which dammage is J belieue more sensible to them since they see no considerable prejudice to Catholicks by them , for J doe not remember to haue heard of any one Established Catholick Shaken in his Faith by such grounds : Though I confess they obctructed a good while my entrance into the Catholick Church . 167. Now it being certain that these Princi ples came originally into England from the Socinians ( a Sect maintaining a Fundamentall Heresy ) it is of small edification and less glory to the English Church ( in case , as the Doctour pretends , his Faith and hers are built on the same Principles ) that she should consequently acknowledge herself forced to desert the grounds vpon which she proceeded since the Reformation , as being grounds by M. Chillingworths discovery found to be Sandy and ruinous , and consequently acknowledge all her Articles of belief , all her Laws , Constitutions , Canons , &c. misgrounded . The consideration of this , besides disreputation , cannot but raise great Scruples , in the minds of her Disciples and Subiects , till she not only disavow this her Champion , but likewise assert her Authority by Answering all the Discourses of M. Chillingworth , my Lord Falkland , M. Digges , M. Whitby , Doctour Stillingfleet and severall other Doctours and Professours in the Vniversities , who all exalt their Single judgments above her Authority . 168. And as for Doctour Stillingfleet there is another task to be undertaken by him , which I believe will give him excercise enough . For he knowing that the Socinians , as well as himself , do make the plain evidence of Scripture in all necessaries to all Sober enquirers , a Principle of their Religion , and upon this Principle building their Heresy , his Study must be to beat them from this Principle , which can be done no other way , but either by confessing that the Doctrin of Christs Divinity is not necessary to be believed , or by demonstrating to them that they do not understand the plainest Texts of Scripture , not having been sober enquirers into it . This will be a task becoming such an Hectorean Controvertist as the Doctour is esteemed to be , considering how even among his freinds the Socin●ans , among all Protestant Sects , are acknowledged to have been very Laborious and far most exact in interpreting the most difficult Books of Scripture , and this not without good Success , except where their iudgment has been perverted by a resolution to defend their peculiar Hereticall Doctrins . Now by this time I believe the Doctour sees what a world of work his Principles have cut out for him , which he is obliged to justify not only against Catholicks , who abhorr them , but Socinians also who invented them as necessary for maintaining their Heresy , & lastly against my Lords the Bishops his Superiours , as I verily believe . His Principles therefore being of so very main importance & being the only considerable Subiect treated of in his Book , my Readers must not wonder that in so short a Treatise I have so oft put him in mind of them , since a horrour of the consequences of them forced me to look on them as mihi saepe vocandum ad partes monstrum nullâ virtute redemptum a vitijs . §. 13. The Conclusion : vvith Advices to the Doctour . 169. THus much I judged sufficient to make up an Answer to those parts of the Doctours Book , which do not purposely treat of a Doctrinall Controversy : for no more was required from mee , indeed not quite so much : it being only the Section of Fanaticism in which J was particularly concerned . But the others intruded themselves , J know not well how : and by that means forced me also to neglect observing the order in which they lye in his Book . Which being no very great fault , J hope a pardon from the Doctour will without much difficulty be obtained . 170. J shall also stand in need of another pardon for a fault , such as it is , willingly committed , and not yet repented of , because J beleive , except himself , none will esteem it a fault . It is this . Observing in the Doctours Book a world of Quotations out of Authours which J never saw , nor intend to see , containing many dismall Stories , and many ridiculous passages of things done or said by severall Catholicks in former , and some latter , times : if J had had a mind to examine , and say something as in Answer to them , an impossibility of finding out those Authours must have been my excuse . But J have a better Excuse then that . For if the Doctour would have lent mee those Books out of his Library , I should have thanked him for his Civility , but withall I should have refused to make use of his Offer . For to what purpose would it have been to turn over a heap of Books to find out Quotations in which neither the Church , nor myself were any way concerned ? Not concerned , J say , though they had been Opinions or Actions even of Popes themselves , being assured that at least , never any Pope , how wicked soever , ha's brought any Heresy into the Church . It is to me all one whether all his Allegations be true or false , as to any advantage he can make of them against the Catholick Church : unless the Doctour will undertake to demonstrate , That it is unlawfull , or but considerably dangerous to be a Member of a Church where any persons doe , or have lived , who have been obnoxious to Errours , or guilty of ill Actions : 171. Yet J must acknowledge that in one regard a Book written in such a Stile as the Doctour's is , may have an influence on the Whole Church , and , against his intention , produce a good effect in it . For it may be hoped that Catholicks of the present Age will seriously consider the horrible consequences of seditious , licentious and otherwayes unwarrantable Doctrins and Practises of a few Catholicks in former times , which have not only been pernicious to the Authours themselves , but by the Scandalousness of them have exposed the Church her self , how innocent soever , to the detestation of such who are without : For Sins , when Scandalous are an Vniversall and never ceasing Plague : which moved our Saviour to say , [ Vae mundo a Scandalis : ] Woe to the whole world because of Scandalls . 172. Hoping therefore that by occasion of the Doctours Book such a Benefit may accrew to his Catholick Readers , as to render them more watchfull over themselves to prevent hereafter the like Scandals , J think my self obliged in requitall , seriously to advise him touching the dangerous State he is now in , as to his Soule , in regard likewise of Scandall . He would laugh at me if I should tell him that this danger proceeded from his not being a Member of the Catholick Church . It is not that therefore that I now mean : though Woe unto him , if in the day of Iudgment he be found separated from our Lords Mysticall Body . 173. Not to hold him in suspence : J take leave to admonish him , that since the world sees that he manifestly professes himself a Member of the English-Protestant Church established by Law , his Mind must either answer to his Profession , or he must be a shamefull Hyppocrit . Now in case he be not an Hypocrit , he is desired as a genuine English-Protestant to cast his eyes on , and to examine severall of the first Constitutions of his Church : there he will find an Excommunication denounced ipso facto against all such as shall ( in the manner there expressed ) openly oppose any thing contained in the Nine and-thirty Articles , in the Books of Common Prayer and of Ordinations of Bishops and Priests &c. Which Excommunication is there declared to remain in force , till the Offender repent ( not of his boldness and disrespect , but ) of his Wicked Errour , which he ought to revoke . 174. After he has considered this , he may please to reflect on his Book called Irenicum ( not to mention his Sermons during the late Rebellion : ) and so comparing together the said Constitutions ratifyed with an Excommunication , and his own Book , let him ask his conscience whether he has not incurred this Excommunication , of the Legality and Validity whereof , he , being now supposed a declared Protestant cannot , nor ought to doubt ( though J humbly conceive , J may . ) Now his fault , in case he be guilty having been publick and notorious , and no Repentance , no retractation appearing ( unless perhaps he thinks that the accepting a thousand pounds yearly in Preferments is vertually a Retractation ) and much less any Solemn Absolution having been given him ( unless perhaps also he thinks that the Act of Oblivion reaches to Heaven , discharging the conscience , and dispensing in foro interno from an obligation of demanding Absolution either from Bishops , or from the Civill Magistrat , who , according to his Teaching has received the Power of the Keyes , and can Excommunicate and Absolve as well as any Bishop : ) matters , J say , standing thus , J must needs tell him that all Prelaticall Protestants can no otherwise look upon him , but as one ( J doe not say , traditum Satanae , but ) excommunicated and separated from Christs Mysticall Body . And therefore J coniure him that he would take care of his Soule , which must needs be in great danger , even though in his heart he believes such Excommunications to be bruta fulmina ; For in that case also he will conclude himself at least guilty of most damnable Hypocrisy . 175. It will now be seasonable , with this Act of Charity , to him , to take my leave of him , and putt a period to this my Answer , which truly I think sufficient , though perhaps he will impute my telling him so , to an ungrounded confidence or presumption . 176. I have onely one thing more to say to him , which is this , that I with reason enough may accuse him that in writing his Book he has prevaricated with his Superiours . For whereas in his Preface he tells his Readers that He was by command publickly engaged in the Defence of so excellent a cause as that of the Church of England against the Church of Rome , even of that Church of England , which , vpon the greatest enquiry he could make , he esteems the best Church of the Christian world ; I desire no other Iudges but the Prelats of his own Church whether by examining his Principles J have not demonstrated how that contrary to Command and his publick engagement , he has been so far from defending her , that he has betrayed the cause of his Church to all the Fanatick Sects which have separated from her , and with most horrible cruelty sought her destruction , and with her the ruine of Monarchy : Whereby he has left her in a most forlorn condition , tottring upon foundations and Principles , which to my certain knowledge were not extant at least not known in England thirty years since : In so much as if those who commanded him to defend her , will still avow him her Champion , there will not be , nor ever was , a Prelaticall Church so miserably devested of all Authority . And therefore let any indifferent Reader judge between us two , Whether with better Success He has defended the cause of the Church of England against the Church of Rome , or I , the cause of his own Church against himself . 177. To conclude , nothing can be more irrationall then for the Doctour , holding to his Principles , to profess himself a Controvertist , till he can demonstrate that he has the Gift of seeing into mens hearts . For since he allowes all Sober Enq●irers to be for themselues Iudges of the Sence of Scripture in necessaries , and Iudges likewise what Points are necessary , till he can disprove the allegations of any Adversary , Catholick , Protestant or Fanatick , by demonstrating that they have either not enquired at all , or enquired unsoberly , and that none besides himself enquires Soberly , it will be most unreasonable in him to condemn , or but trouble any Dissenters from him . 178. But alas , the misery is , None are more eager in usurping a Magisteriall and Tyrannicall Power over other mens consciences , then such as renounce all Authority internally obliging in the Church : Because having no tye upon mens consciences , or security in their Subiects Obedience , they find externall violence the only Mean to support them . Which surely argues a horrible depr●vation in the minds , especially of Ecclesiasticks : which depravation can now only be cured by the Wisedom and Power of the Civil Magistrate . Da pacem , Domine , in diebus nostris . Amen . FINIS . The CONTENTS . § . I. THe Authours Motive of writing this Treatise . D. Stillingfleets three Heads of Accusation against the Catholick Church , &c. pag. I. § . II. A Vindication of the Honour and Sanctity of S. Benedict , &c. from the Doctours contumelious imputations . II § . III. Of the life and Prayer of Contemplation derided by the Doctour . 28 § . IV. Visions &c. no Grounds of believing Doctrines among Catholicks . 71 § . V. Resisting Authority falsely imputed to Catholick Religion . 76 § . VI. Fanaticism returned upon the Doctour and his whole Religion . 88 § . VII . The Doctrine of Penance Vindicated from the Doctours mistakes . 121 § . VIII . Of Conferring Absolution and Extreme Vnction in Articulo mortis . 132 § . IX . Of Prayer for the Dead . 137 § . X. Of Indulgences . 144 § . XI . Of the Churches Liturgy in a tongue not generally understood . 148 § . XII . Of the Churches denying the Reading of the Bible indifferently to all . 152 § . XIII . The Conclusion : with Advic●s to the Doctour . 171 ERRATA . PAge 3. line 6. read inhuman . p. 4. l. 2. read about . ib. l. 4. read or Obedience . p. 5. l. 16. read to the. p. 7. l. 15. r. upon . p. 8. l. 4. read their . p. 13. l. 3. r. Preacher . p. 17. l. 25. r. sayes . p. 47. l. 25. & 26. r. severall . p. 48. l. 14. r. but be . p. 52. l. 22. r. rake out . p. 59. l. 20. r. helps for . p. 60. l. 7. read therefore . p. 67. l. penult . r. them . ib. l. ult . r. both . p. 75. l. 12. r. permit . p. 76. l. 19. r. herself . p. 85. l. 5. r. Apostat . p. 87. l. penult . r. also . p. 88. l. 17. r. returned . ib. l. ult . r. Fanaticks ib. r. Farce . p. 90. l. 8. r. flesh . p. 91. l. 17. r. nutshell . p. 92. l. 18. r. demonstrate . p. 93. in the margent . r. 15. Principle . p. 95. l. 6. r. Points . ib. l. 16. in some of the Copies , dele not . ib. l. 24. r. receives . p. 97. l. 4. r. soever p. 100. l. 9. r. government p. 101. l. 2. r. government . ib. l. 10. r. such an one . p. 104. l. 10. r. p. 105. l. 11. r. because . p. 110. l. 1. at the lines ●nd read the. p. 117. l. 4. r. Catholicks . p. 123. l. ult . read vvho testifies p. 136. l. 4. read . by the exercise . p. 142. l. 5. r. their . p. 145. l. 5. r. eneruating . p. 148. l. 8. r. understood . p. 151. l. 10. r. Service . ib. l. penult . r. desire that . p. 152. in the margent ●ead p. 215. A Post-script to the Doctor . IF this short Treatise shall after more then half a years strugling haue the fortune to break through all hazards , and arriue safe to the Doctors hands , the Authour of it will presume , in concluding it , to offer to him a few Requests . The First is , That , unless he do indeed think himself obliged in conscience , by breaking all Rules of Piety and humanity , to do all manner of despight to his Catholick fellow-Subiects , he would , hereafter at least , please to abstain from reviling and blaspheming Gods Saints , or traducing the most Divine exercises of contemplative soules , more perfectly practised only in Heauen . Jt argued certainly a heart brimm full of the Gall of bitternes , that to oppose only one single line of his Adversary ( pag. 31. ) in which all that he sayes is , the mentioning new Sects and Fanaticisms , he could allow one hundred and twenty Pages in a senceless and execrable recrimination : not considering , or rather perhaps too much considering and intending that such a recrimination should reflect with great disparagement on the English Protestant Church , In whose Calendar severall of those Saints to this day possess a place . Truly in all reason his Attempt by his Socinian Principles of depriving the Governours of that Church of all Anthority , granted by her Princes and Parliaments , ought to haue suffised him , without traducing her as a Canonizer of Fanaticks . What excuse he can make for this I cannot imagine , unless perhaps his tenderly scrupulous conscience dictates to him that the Scottish Covenant requires all this and more from the obligation whereof the Bishops cannot it seems and his Brethren Presbiters will not absolue him . If so , his zeale methinks should incite him yet further , and particularly to make use of the power and high esteem he has by his late Book gotten in his Vniversity of Cambridge , to become a Godfather in rebaptizing and giving a New Name to an ancient and famous Colledge there , which at present has two Names both of them extremely inconvenient and prejudiciall to the Design of his beloued Book being called not only S. Benets , but likewise Corpus Christi-Colledge : For as long as these names continue , neither will S. Benedict pass there for a Fanatick , nor the Reall presence be esteemed aground of a worse then Pagan Idolatry . But I believe he will scarce be able , with all his Rhetorick , to obtain from them such a compliance , or even perswade his own Parishioners to renounce Heaven , except S. Gregory S. Benedict , S. Francis , &c. be excluded thence . A Second Request is , that since , to his great credit , order has been taken by his friends , more solicitous for him then their own Church , to render his Book unanswerable , he would hasten his zealous Huguenot Brethren of the Savoy ( iust such Defenders of the Church of England as himself ) to enlarge his conquests through France also by sending abroad their French Translation of his formidable Book , the Rationall Account . There will be no need to fear any officious Searchers , nor the least obstruction to their dispersing their ware in France , for there Catholicks are so confidently secure of the invincible Truth of their Religion , that the King himself not only permits , but invites , yea and expressly commands the subtillest of the Huguenot Ministers to write and publish freely whatsoever they are able to say in defence of themselves , or against Catholick Doctrines . Now it is manifest that the Doctours friends , the zealous Searchers and murderers of all Answers to his Book do not believe that he has any confidence at all either in the truth or honesty of his cause . And iust reason they have : since it is a cause evidently destructive both to the English Church and state , as hath been demonstrated . And if themselves had any regard at all either to their Church or the Civill state and peace of the kingdom ( all betrayed by him ) they would see and acknowledge that their vigilance would have been much better employed in preventing the birth of so deformed and pernicious a monster . My third Request is indeed , J fear , too reasonable to expect it should be granted by an Adversary of the Doctors temper . It is this . His design beeing to deterr all English-men from Communion with the Catholick Church from a consideration of dangerous Doctrines and Practises in it , he is requested , that hereafter he would not abuse the world by fathering on the Church Exotick opinions of particular Schoolmen , and by representing the Churches Doctrines lamely , falsely and dishonestly . His enormous faultiness in this regard ( in mitation of Doctor Taylor ) committed in his last Book through every one of the Points mentioned by him , may be visible to all heedfull Readers , and irrefragable Proofes here●fare in a readiness to be produced , if his busy friends the Searchers could be perswaded to rest in their beds in the night time . He cannot complain of any difficulty to find out all necessary Doctrines in which Catholicks universally agree ( as we may for Proteflant Doctrines . ) The Councill of Trent alone will sufficiently furnish him . Or if he think fitt to have recourse to the interpretations of its Decisions , in all reason and conscience he ought to content himself with such as seem to him most moderate and rationall ; Christian charity and love of Peace requiring this from him . But I fear his unconformity hereto must be pardoned . For his principall vocation now being to be a Controvertist , to which , it seems , he is by Superiours engaged , and to which employment Preaching , Sacraments , and all must yield : it will be impossible for him to write volumes of Controversy his way , if he be confined to matters only which are pertinent , or to arguments which are Logically concluding . For how could he then delight profanc Readers with ridiculous stories , or give scope to his own more profane Fancy in descanting irreligiously on the actions of Saints , or fill up many sheets with nasty occurrents raked out of dunghills , and charging them on the Church , which abhorrs them more then himself . How could he , I say , thus play the Controvertist , if he were to assault the Church only in her necessary Doctrines and Discipline , exhibited in her Councills ? I must therefore , I fear , prepare my self with patience to receive a Refusall to Requests , though in my opinion very reasonable , and which I here sett down , because J believe they will be esteemed such by ingenuous and judicious Readers , who surely will not judge the cause of Catholicks prejudiced by the Doctors confutation of a Church no where extant in rerum naturâ , except in his own disordered Fancy . Lastly , he is desired to consider that Almighty God commands us to loue Peace and Truth ( Zach. 8. 19. ) both these : For Peace alone , without Truth , is a conspiracy in Errour : and an imprudent zeale for Truth may be more pernicious then Errour . Both these therefore ought to be loved together . And to Hate both Peace and Truth seems a depravation scarce consistent with Human nature , or any Rationall Agent besides the Devill himself . Since therefore the Doctor by demolishing all Tribunalls in Gods Church which might peaceably end Controversies , has endeavoured , as much as in him lyes , to banish Peace eternally from among Christians : it is iustly to be expected from him , that , being now become by Profession a Controvertist , he should give some better testimony to the world , that he is at least a Seeker and Promoter of Truth , and that his Design in writing , Preaching , and Disputing is to conquer the iudgments of Dissenters to a belief of that which himself pretends to be Truth . But can any reasonable man imagine that he had so much as a desire to convert Catholicks ( who alone seem to be esteemed by him Dissenters ) by such a Book as his last is , which they cannot read without trembling at the blasphemies of it , and without a horrible aversion from one who would make their Church and Faith odious for Doctrines and Practises which the said Church is so far from owning that she condemns them ; and would moreover persuade them to forsake an established Communion , without being informed whither to betake themselves ? These proceedings are so unreasonnable , that it seems manifest he had not so much as a thought of convincing their iudgments : so that he will have small reason to wonder that not one single person can be found , whom he looks on as an enemy , who has given him occasion to erect a Trophey : yea moreover , though perhaps he will not believe it , that a considerable number have , against his will , had their eyes opened by him , to see the desperate state of that cause , which seems to seek its last refuge in the Protection of such an Advocat . A strange fate certainly this is of a Book so boasted of , and to which such conquests have been promised . Therefore any sober Reader who shall heedfully reflect on the Doctor 's abilities , will hardly be perswaded to believe that he intended his last should be a Book of Controversy , but rather an Engin raised by him , to work , during the space of a few months , some considerable mischief against the persons of innocent Catholicks , at a season , as he thought , proper for his purpose , when he conceived thereby the whole Kingdom might happily be incensed against them : Which holy design if he could effect , it would afterward be indifferent to him whether his Book were confuted , or not . However , our hope is , that Dominus iudicabit pauperes populi , & bumiliabit Calumniatorem . FINIS . Notes, typically marginal, from the original text Notes for div A34970-e1350 Nullos esse Deos , in ane coelum Affirmat Selius , probatque , quod se Factum , dū negat haec , videt Beatū . Martial l. 4. Epigr . 21. Pag. 262. Psal. 118. Mem. 2. Cor. 12. v. 2. 3. 4. P. 334. P. 336 P. 336. P. 337. P. 244. Suar. in 3. S Th q 27. An●on . Summ. p. 1. tit . 8. c. Baron ▪ ad A. D. 604. P. 248. P. 235. Irenic . P. 392. P. 346. P. 349. P. 350. 13. Principle , 15 Principle . I. Que. Ansvv. II. Qu. Ansvv. III Qu. Ansvv. IV. Qu. Ansvv. V. Qu. Ansvv. Irenic . Eph. iv 4. 5. vers . 5. Gesner in Re Bellar. Def. Schlussc●b . P. 443. Ration Accou . p 54. Aug. de Bapt. cont . Donat. l. 4. c. 16. P. 180. Conc. Triden . Sess. XIV cap. 3. P. 183. P. 181. P. z12 Conc. T●id . Ses. XIV c. 8. August lib. 50 hom . Hom. 41. Conc. T●id . Se● . VII de Sacram . Can. 8. P. 206. Gal. 4. P. 183. Aug. Hom. 50. capvlt . P. 681. Luk xvi . 9. Lib. de curâ p●● mo●tuis cap. 4. P. 183. Conc. T●id . Ses. xxv Dec●et de Indulg . Ibid. P. 516. P. 188. P. 174. Cor. 14 1. Cor. 14. Vers. 5. 9. 13. 27 28. P. ●15 . P. 174. Philast Preface pag. 6. Ibid. p. 22.