REFLECTIONS On that DISCOURSE Which a Master of Arts (once) of the University of Cambridg, Calls RATIONAL, Presented in Print to a Person of Honour, 1676. CONCERNING Transubstantiation. By one of no Arts, but downright Honesty. At the instance of an Honourable Person. LONDON, Printed in the Year, 1676. Imprimatur, Nihil in hoc libello reperio doctrinae Ecclesiae Anglicanae, aut bonis moribus contrarium, Jul. 10, 1676. G. Jane. The four Bulrush-pillars, so confidently Erected for the support of his whole Building, are, 1. The Possibility of it, to God's Power. 2. Say of the Fathers, sounding that way. 3. Oral Tradition supposed for it. 4. Miracles supposed for it. The first of these we deny not; only we are a little confident there is neither sufficient evidence that it is so, nor any need it should be so, (pag. 4). As to the second, judicat Lector, many of his proofs (granting them genuine and true) make nothing against us; others must be tried by Vincentius' rule: All are reduceable to a sound sense, in St. Augustine's or Origen's way (pag, 5, &c). The third is a mere Chimaera (pag. 6). The fourth, often illusive, frequently false, never to be trusted to (Deut. 13.1, 2. Matt. 13.22), if they run contrary to the written word; or have not its concurrence (pag. 8). To each of these somewhat, though not following him into every distinct Paragraph. Romani addictus jurare in Verba Magistri, THis Master of Arts (as he would have us know) resolves, first, to lay down his Position in the most ample (not to say, prodigious) Terms; and then to try his skill in the Defence of it. My Sentiments (says he) concerning the Adorable Eucharist, is, That it is neither less nor more than the Sacred Body and Blood of God; neither less nor more than whole-Christ, God and man, Soul, Body and Divinity: though for the love and service of Sinners, vested under the vile Accidents and appearances of Common Bread, and Ordinary Wine. Concerning which mystery, his first Assertion must be, That it is possible to the Omnipotent Power of God. 1. And (I must confess) this show of an Argument went far with me, whilst I was born in hand, and did think (for even I also had Espoused certain mis-beliefs, during my Minority, by the prevalency of Eudcation) That the vile Protestants had denied the Lord God to be Almighty, upon this very account; but it ceased (by the Divine Goodness) to be so with me, when I could not but discern, and at length was fully convinced, 1. That the true intent, purpose, and meaning of our Saviour, did not at all oblige us to think of Transubstantiation. 2. That there is no necessity, import, or use for it (no service, as our Author phrases it) in the Christian Church. And I shall candidly declare (leaving the philosophical impossibility of Transubstantiation to be demonstrated by some other hand) what has given me entire satisfaction as to this great Point. I perceive by Christ's own words, (recorded Joh. 6.53.) that I am under an absolute necessity of eating his Flesh, and drinking his Blood; And therefore, having (in the first place) considered of how great concern it is, to arrive at the true meaning of them, I do humbly supplicate the Divine Majesty, That he will give me (ever) to think comprehend, speak of, and go about that great Mystery so, as may be best pleasing to him, and most expedient for my foul. His own Paraphrase on what he had said, cannot deceive me, I dare believe (since he so told his inquisitive Disciples, Vers. 63.) That the life of them is wrapped up in a Spiritual acception. And since, he declares (where he terms himself the Bread of Life, Vers. 35.), That whoso cometh to him, (which is the peculiar act of Faith, Joh. 1.12,) shall never hunger; since he attributes most clearly (in pursuit still of the same Metaphor) the quenching of thirst, to believing; what need we, how can we doubt any more of the matter? He takes off their amazement, and gives stop to their murmurs, (Vers. 61.) not by telling them, That though they were to see him ascend up where he was before, yet they were ere long to have him corporally present (in the form of Bread) on ten thousand (distant) Altars at once; nay in the very jaws of every Person (how wicked soever) that comes but to eat there: He does not, I say, make his return at this rate, but instructs them how to Spiritualise the whole business, Vers. 62, 63. Neither would there be any thing difficult or obscure in the words of Institution afterwards: For, (besides, that he had here pre-instructed them), There was almost nothing among the Jews (which had Type or significancy in it) but was expressed in this very manner: Circumcision, the Paschal-Lamb, Manna, the Rock, were all sufficiently known to carry the names of those things they did but adumbrate. There is one Scripture, (Joh 6.) He that eats my flesh, and drinks my blood, hath eternal life abiding in him, and I will raise him up at the last day. Hence hath the memorable Usher framed this Syllogism, I think irrefragable. The Body and Blood of Christ is received unto Life, by all that do receive it, and by none unto Condemnation: But, that which is (outwardly) delivered in the Sacrament, is not received by all unto Life; but by many unto Condemnation; Ergo, Therefore, that which is outwardly taken in this Sacrament, is not really the Body and Blood of Christ. II. This Spiritual manducation (and none other) was the true sense of the Primitive Church. I prove it by Saint Augustine, in his 26th Tract he hath these words; The Sacrament of this thing (viz. of our eating the Flesh of Christ) is taken from the Lords Table, by some unto Life, by some unto Destruction: But the thing itself (whereof it is a Sacrament) is received by every man (that does receive it) unto Life; and by none unto Destruction. Prosper (from him) tells us, Qui discordat a Christo nec carnem ejus manducat, nec Sanguinem bibit. More plainly yet, St. Augustine again, (on Psal. 97.) With the most holy Sacrament, not the Flesh which was Crucified, is carnally eaten; but the virtues of that Flesh are really eaten by the Soul, in such manner as the Soul can eat; that is, Spiritually, by her affections, and other immanent real acts, of internal Operations. we'll own (and that without any prejudice to our cause), That many of the Fathers did choose, and were delighted to imitate our Saviour's way of Locution (even through long discourses); yet 'tis evident we ought to understand them, as Origen (after he had played the Rhetorician, in this sort) concludes (on Matth. 15.) Et haec quidem, de typico symbolicoque Corpore. Augustine (Quest. 13. in Levit.) says, Seven Ears of Corn were seven years, and the Blood is called the Soul after the manner of Sacraments: And what think you, must there not needs be a Figure in that speech of Christ, when (instituting the latter part of this Sacrament) he pronounced, This Cup is the New-Testament? Luk. 22.20. If the Master of Arts will but bring along with him one Note out of St. Vincentius (without which all the rest signify but little) we will join issue with him. 'Tis this; Neither says he (in that little Book (I do not quote the page, because the whole is but small) are all ways, and all kinds (he means of Innovations) to be impugned after this manner, 〈◊〉 the ●●ruch's tradition but such only as are new, and lately sprung; whilst by the straitness of time they be hindered from falsifying the rules of the ancient Faith; and before (their poison spreading) they attempt to corrupt the writings of the Elders. Oh, my Friend, are we arrived there? Nay, than we shall do well enough; the world is pretty well advertised (by several hands) what your Church of Rome has done in that kind; and I hope there are some instances in my Triple-Crown. III. We have left (yet) one thing behind, which though it be Vox & praeteria Nihil, is thought able (in the hands of this Master of Arts) to strike us all dumb, I mean Oral Tradition: But, pray Sir, was not that the same, whereby the Law of God was become of none effect (and so declared by himself, Matth. 15.) in our Saviour's time? He that considers the Parable (Matth. 13.24.) will not wonder that the Lord of the Field should ask, Whence are those Tares? And when I read the Eleventh to the Romans, at Vers. 22, I cannot hinder myself from concluding it very possible, that that Church (also) may be cut off. Surely many Circumstances that co-operated to the debauching of the Jewish-worship, have passed likewise over the Romish: Inundation of Barbarians, Ignorance, Ambition, have had several runs, and long reigns too: ask Platina, If this Calumny was invented by Protestants. I must confess, 'twas less abhorrent to my reason when you pinned all upon the single infallibility of the Chair at Rome, (by virtue of a promise, if any such could have been produced) than to let all hang (now) on so wavering a pin as Oral Tradition. The most think (I hope) Dr. Tillotson has pretty well beaten you off from that shred of a shelter. And would you but impartially peruse the late Bishop Cousin his History of your Transubstantiation, you would not (sure) talk so vainly of Baker's bread, and the like Flams. We own such a real presence (even Calvin himself does so) of the Body and Blood of Christ, to every due receiver; as either the Scripture or true Primitive Fathers do require; without needing any of those Philosophical Disquisitions, which your notion (as to this great point) must engage all Mankind unto, if they be not mere Animals. For to tell us, that all your good Catholics hold firmly the thing, though they dispute the manner of Transubstantiation, (when the whole stands upon no sure foot, either of Divine Revelation, or sufficiently made-out testimony, and is altogether unaccountable at the Bar of Reason) will not (sure) make any Proselytes. When I find (Heb. 7.27.) that our High priest needeth not daily to offer up Sacrifice; for this he did once, when he offered up himself; I wonder in what shape the necessity of a daily true and proper Sacrifice appeared to get possession of so many men's Fancies, especially if the last verse of the next Chapter, and its coherence might be considered. iv Now Sir, I must acknowledge your learned Harang concerning miracles, is very Seraphical and highly surprising: give me leave (to serve you) by adding thereto a few remarks, the Collection whereof (out of a huge Volume) was a whole tedious winter's work unto me, but diverted my Company, sometimes as we sat over our Coal fire in the Country. Be it known unto all men (therefore) by these presents, That a couple of great Romish Doctors, (whether they were Masters of Arts, or no, I know not (Claudius de rota, and Jacobus de Voragine, printed at Lions, Anno 1519, to be read to the people on holidays, and to heighten their zeal, (as the prefixed Epistle declares), and for the direction of Parish-Priests; A golden Legend, wherein there are plenty of such Stories as (here) follow. Fol. 100 latter page. 1. A certain Woman, deprived of the comfort of her Husband and having one only Son, whom she loved dearly: This Son happened to be taken by his Enemies, and fast bound in prison; which when the Mother came to know, she wept beyond all expression: But having an huge Devotion towards the blessed Virgin, she plied her with Prayers for his deliverance: At last, seeing that that would not do, she goes all alone into the Church, where there was a graven Image of the Virgin; and our Saviour in her arms: This disconsolate widow placing herself just before the Image, speaks to it in these words, O blessed Virgin, Thus long have I supplicated thee for my son's freedom, but without effect; thou hast had no pity on me, a poor Mother; I have implored thine assistance and patronage for him; but without any fruit. Therefore now, as my Son is taken from me, so I'll teke thy Son from thee, and put him in safe Custody, as a pledge for mine. This said, she snatched away the Child which the Virgin held cudling in her arms; away she hies home with it, laps it up in pure Linen, puts it in a Chest, and locks it very (yea, very) securely; rejoicing (now) that she had got so good a Pledge for her Son. She watches it very diligently; and behold, the night following, the blessed Virgin appears to the young man in prison, throws open the Door, knocks off his Fetters; bids him go out, and tell his Mother, That since she had got her Son again, she must restore to her likewise her own. The released Captive does so; there was (then) joy enough; They took the Image of the Child, go (both of them) to the Church, put it where they found it; the Woman saying, Lady, I thank thee, that thou hast returned my only Son to me: And lo, here is now thine again; Forasmuch, as I do own the receipt of mine. Fol. 151. 2. There was (at another time) a Thief that had committed many Robberies: But yet this Thief had great Devotion to the blessed Virgin; and saluted her (I cannot English the word in the Original otherwise, for it is crebrius salutavit) very often. At an unlucky season, this Youngster plays one of his pranks, is apprehended, arraigned, and adjudged to die by the Rope; but when he was thrown off the Ladder, immediately the Virgin (horresco referens) was not only at his elbow; but for three whole days seemed (that is, was seen by him, and I know not whether by others too) so to support him, as he felt no harm. Those that hanged him (passing by, and seeing him alive, with cheerfulness in his looks) did imagine the Fatal-cord had not been right noosed; were about to have dispatched him with their swords; but blessed Mary (so the Book phrases it) opposed her own hands to the blows, and they could not hurt him. Knowing then, and hearing him relate, That the Virgin was so much his friend; they took him down, dismissed him: And he betaking himself to a Monastery, spent the rest of his days in the service of the Mother of God; that is (as I humbly conceive) in repeating Ave-Marias's. This is fully enough, as to temporal deliverances. But observe next, matters of an higher frame; and if your faith cannot get up to them, you'll find enough to wonder at. 3. I do not cite the page, not having the Book by me: But I am sure it's there. There was (once) a good old Priest in France, near an arm of the Sea, who never failed to sing the Canonical hours of the Virgin Mary, very duly: But so it happened, that he had crossed the water to a certain Town; and there laid with another man's Wife. As he came back (over this mouth of the River Sein), and had no body in the Boat with him, He began to Chant the foresaid hours; and just as he entered upon the Invitatory (Ave Maria gratia plena) he was in the midst of the Flood; when an huge Troop of Devils threw him and his little Ship together headlong into the Deep. But on the third day after the Mother of Jesus (and in her Company a great many Angels) came to the place where those Devils were tormenting him, she asked them, why they so unjustly afflicted the Soul of her Servant? they made answer, We ought of right to have him, for we took him in our employment; nay, says she, but if they ought to have him whose work he was about, Give me him, for he was singing my Matins when you slew him; therefore you (who never did so much for me) are more guilty. Hearing this, those foul Fiends sneaked away. She restored his Soul to his Body, took him by the arm, made the waters stand as a wall on both sides to guard him, brought him (delivered thus from a double death) safe to shore. He falls down, embraces her knees, beseeching her to tell him what he should do for her who had delivered him from the jaws of the Lion, and the pit of Hell: She gently desired him, That he would not commit adultery any more, lest a worse thing happen unto him; and said further, which is the upshot and design of the Story) I entreat one thing more of thee, that thou wilt (for ever) with devotion keep the feast of my Conception on the 6th of the Ideses of December, and preach it up, that all may do so. How will they ever look this blessed Mother of our Lord in the face, hat have said such wild things to her, and of her? Fol. 124. latter page. 4. Harken to a strange Story, which our Author says he had from a famous Doctor. There was a Woman who (her Husband being dead) fell into despair, with foresight of poverty: to her the Devil appeared; telling her, If she would do his will, he would make her rich enough; she consents: and he enjoins her, First. That she should draw all Ecclesiastical Persons that came to her house (for we may suppose her an Hostess) into Fornication. Secondly, That she should seem to take in poor people on the daytime, and then at night turn them out. Thirdly, That she should hinder Prayers in the Church, by chatting or scolding. Fourthly, That she should never confess. At last, She comes to die; her Son (a good well-meaning young man) would have her to Confession: But she (telling him what she had done) cries out, she could not confess, neither would it do her any good: But after he had wept pitifully a great while, and promised he would do Penance for her; at length she became compunct, and sent away this Son of hers for a Priest: But seeing that the Devil (before he had got back) had rushed upon her, and she through fear and horror was dead; he (confessing in her stead, and having done seven years' Penance for her) saw his Mother come again, and render him abundance of thanks, for she was thereby (here lies the marrow of the matter) out of Purgatory. These are pretty, mild, benevolent Treatments, and may work right on soft gentle Spirits; but there are too, rough stubborn hearts which must be broken: listen therefore to a pleasant Tale. Fol. 143. 5. (For the honour of St. Nicholas) This Saint's Litany (or rather his Legend) had not been received in the Church, called Sancta-Cruce; The Brothers all solicit their Prior, that they might sing it; he (a Puritanical old man) would not consent, saying, he liked not Novelties. The Friars were (still) very urgent with him, so that at last he told them roundly, that he would never have any new (yea, jocular) Songs in his Church, desiring them to be content. You must know (though) that when St. Nicholas day drew near, and many of those Brothers sung their Matins all in grief (their Matins it must be understood, for they were gone to Bed soon after, as the Book holds forth), in cometh St. Nicholas, looks grim on the poor Prior, drags him from his Bed by the hair of the head, and thumping it sound against the Pavement of the Dormitory, He gins this Antephony: O Pastor Bone, etc. at every stop or pause through the whole, giving him a sound Lash upon the bare— (with Rods he had brought with him for the very nonce) doubling them in order, and singing in a slow manner, till he came at the very end. And now when all the rest were roused by the Out-cries of the Prior, they found him half dead, and drew him into his Couch again. At last he came to himself, and only said, Go your ways, ever hereaster be sure to sing the new History of St. Nicholas. Fol. 38, the latter page. 6. There is one so acquaint, so fine, and well contrived, that I cannot pass without it, (though I step a great way back to retrieve it), and it runs thus: A Soldier of great rank, gave over that Trade, and put himself into a Monastery; the Prior and Brothers were out of Countenance, to have a man of so much repute in any inferior employments; but it seems none might come to the preferment of being one of them (I guess this might be in, or about the ninth Age) unless he were Book-learned; so they set one to teach him to read: he could never reach further than Ave-Maria, all England (yet it was (I think) in Spain, or rather in the Indies, before their discovery) could not make him advance beyond those two words: but them he cons to some purpose, walking, eating, or whatever he was about, he repeated them: And lo! when he died, there grew upon his grave a delicate white Lily, and every Leaf had Ave-Maria upon it in Golden Letters; the whole Covent were in a steer upon this miracle; and having opened his restingplace or Tomb, found that the root of the Flower was in his very mouth, thence they concluded how highly his Devotion was accounted of by God. The same place gives us the History of another Military-man; who having a Castle near a road, robbed all that came near him without any compassion; yet this man, whatever his business was, would not leave the Virgin Mary unsaluted in the morning. It happened that an holy Man of God was passing by, is seized upon by these Troopers: He requires them to carry him before their Captain, for he had a great secret to impart to him. Come before him, he begs of him that he would cause all his retinue to be called together, and he would preach to them the word of God. It's done forthwith; but the Holy Man told them, there was not all, they said all were there; still he insisted on't, and bid them go to the pole diligently; at last, one cries out, the Groom of the Chamber is wanting; he's searched for, sound, and brought in, hangs back, makes terrible ugly faces, and cannot be forced to look that way the Priest stood: who going to him, Adjures him to tell truly who he was, and upon whose errand he came thither: Out, alas, exclaims the Groom; Now I am adjured, all must out: Truly I am no man, but a Devil; here I have been (sent by Belzebub our Prince) to watch this Soldier these forty long years; and if ever I could have found a day whereon he had not said the Salutation, he had been ours, and hurtied to hell with all his sins about him; but he never left of that armour of Proof. The Captain at this was hugely amazed, cast himself at the Holy Man's feet, and as may be hoped mended. The Fiend was packed away too with this injunction: I Command thee, Devil, to departed, confining thee to such a place; and be sure thou never hurtest any that does invoke the Glorious Mother of God. Fol. 87. 7. Another man with a sword, having wasted all his plentiful estate profusely, had yet a Wife singularly addicted and devoted to the blessed Virgin. A time drawing near wherein he had used to express large bounty, but finding too he could not do so still, for very shame he withdrew into a solitary place to bewail his Condition; where behold, an huge terrible Horse, with one on his back no less so, came towards him; the Rider asked, why so sad? well, he told him; whereto the Devil (for 'twas no other) replied, do what I'll Command thee, and thou shalt have wealth at will. That bargain was soon struck; and the very good Wife too, given to Satan, made the Condition; Houses, Lands, and all fine things are soon re-purchased; but at last the promised time comes The man calls his Wife, bids her make ready to take along journey with him, she trembling, and suspecting some ill, yet not daring to disobey; Commends herself most devoutly to the Virgin, and so mounts on Horseback behind her Husband. After they had rid a good way, they came close by a Church; she leaps off, and enters, he stays for her without; but whilst she prayed fervently to the Virgin, she fell suddenly fast asleep: And lo, that glorious Virgin (in the habit and likeness of the Wife) came off from the Altar, gets up behind the man, and away they went; when they came within sight of the place where the Devil stood, greedily expecting them; the Fiend fell a quaking, and having said, Didst not thou engage to bring thy Wife to me, whom I meant here to have been avenged of for all the harm she has done me; and thou hast brought the Mother of God, who will punish me, and send me down to Hell. At this the Soldiers courage failed, he was not able to utter one word; but the blessed Mary did, saying, Thou wicked spirit, how darest thou offer to think of hurting one of my servants, thou shalt not scape for this; get thee to Hell, etc. The Devil presently sneaked away, howling; the man (being instructed by her) got his yet-sleeping Wife by the hand, wakes her, joggs merrily home, and lived (I cannot tell how long) well together. And now (if this be true) who that can but say Ave Maria, before he breaks his fast, need care how he spends the day? hot Adulteries, Thefts, Robberies, Compacts with Satan, etc. all are brought easily off; not only the blessed Virgin, but Saint Barbary, (Fol. 155) have been able to secure their Votaries from dying without Confession and priestly absolution: and we see here, that they may either have it done effectually upon themselves, or by others in their stead after their departure, (as in Story 4). Nay, one may have a fair pull to be brought out of Purgatory or Hell without much harm, (as in Story 3). This is such a way of making Christ's yoke easy, and his burden light, as he (doubtless) never thought of; it may be indeed the product of Oral Tradition. We will have but one more, Fol. 79. latter side. A little before the world was blest with the preaching-Order of Saint Dominick, the blessed Mother was seen (by a certain Monk) on her knees before Christ, importuning him for the sparance of Mankind: He denied her often, yet still she interceded; then he thus bespeaks her, O Mother! what can I do more, or what ought I more to do? I sent Patriarches, little or no amendment followed; I sent Apostles, Doctors, Martyrs, still no better; but because 'tis not lawful to deny you, I'll send Preachers of my own, meaning the Dominicans; yet another relates after this manner: Dominic himself, whilst he was at Rome, saw in a Vision Christ ready with three Darts to destroy the World: But his Mother comes to him with these words, Good Son, temper your anger; I have in store a faithful strenuous Champion, let's see what he can do, and I will add a Coadjutor to him full as worthy: To this Christ replies, I have accepted your suit; but (pray) what man is this? Then she pointed out St. Dominic; yes, says he, this is a man indeed: next St. Francis was showed, and got the same applause; so the establishment of their Orders were decreed (for no body durst oppose it after so miraculous a Vision) and what work they have made in the world, let all men judge, or at least we shall know at the last day. These are a few out of many thousands, wherein nothing but prodigious folly, lightness, superstition; nay, Phanatacism (truly so called) can be discerned, generally used even till that day, as the Printer tells us, having finished that happy work, Anno 1519. And here I do call upon the late Author of the Catholic Naked Truth, to tell us, how he will (with all his flaunting Rhetoric) bring off his so highly celebrated Church from the allowed (publicly countenanced) practise of most gross Superstition, Idolatry, and Sin; these are not untrue slanders invented by Protestants, nor single conceits of some whimsical, distempered, inconsiderate Man (the usual way he takes to daub over the greatest spots in her face) but the common known mode of those times. Again, he knows well enough how familiar it has been with them to grant (for money) Licenses of Concubination; and what was, (for aught I know) is yet the common use of those Indulgences, which he represents as so holy, so innocent, so justifiable. Irrationally, whilst he denies the imputation of Christ's merits to truly penitent Converts; allowing the imputation of the treasure of thechurch (in Saints merits) by the Pope, to all that have but confessed to a Priest, with some semblance of Attrition. Let him receive one Note (and make the best he can of it) in reference to his so much talked of Oral Tradition: The present Jews seem to be as fond of, and as careful in that fine thing as ever they were; and we cannot suppose they are less unwilling than we, every man to deceive his Child; yet, is it not notorious, what strange and incredible notions they have admitted into their full belief. To conclude, I do not think (as this Gentleman well, and with much Art observes) it probable, that a pack of men could all in a night build an house, and the next day make all the nation believe it was brought to that place by Angels, out of a far Country; yet it is (methinks) possible, that (in an Age wholly given to place their Religion in adoring and adorning Images, in founding and enriching Monastries) a combined company of men, all of that frame, might pitch upon such a convenient spot as Loretto, where was a venerable old Edifice standing, and with ease enough might persuade the people (who were taught ever and anon to gape a●ter such news from Heaven) that some Anchorite, Hermit or Monk, had (now) a Revelation, (and with it a Command) to assure the world, This ancient happy structure had traveled on the backs of Ministering Spirits (a Century or two before) even as far, and by what Stages themselves should think fit. He cannot be ignorant how many famous Foundations have been laid upon the account of such Celestial discoveries; if he be, let him but peruse that Volume out of which I took the foregoing relations, and he will find abundance of such a nature, as must needs stop the mouth of his Credulity, be it as wide and as voracious as it will. I have read that trim Book wherein the Jesuit Turcillin sweats so much to prove this weighty point (touching Loretto), and I did it once in the company of an honest wise man (of Rome's Religion) but I dare appeal even to himself, whether what we found there, gave not occasion for him to run off, and me to keep my ground. Implicit Faith ('tis true) involves all, may take in any thing; but he that finds in that Elaborate Piece, what may create a rational belief (I am sure there is no Scripture evidence, nor Revelation of that kind for it) must use better spectacles (or rather magnifying glasses) then ever I coould find out; and both my Age and other obligations require, that I should make the best Quest I am any way able. My last reflection (upon what I find in this Authors 41 page) shall be, to take heed how we follow a Multitude. It was Diana, the Ephesians and all the world were once said (confidently enough) to Worship. That we may apply the four or six last pages to our present enquiry, (the Infallibility of Oral Tradition backed with miracles) Let us suppose, in reference to the third story, that the French Priest had stood in a Corner, (when he was a pregnant forth-putting youth) and heard his Father say, If any Person had a particular Devotion to the blessed Virgin, St. Bridget, Jerom, or any other Saint, and (committing the care and conduct of his life to their guidance) was careful (daily) to perform to them, or for their sake, (some singular Act of Piety (such as saying over so many Aves, Paternosters, or the like) He might be sure not to fail in his last and great conern; he should not miss of, before his death, time to Confess, and receive Priestly Absolution: If he had overheard his grave Parent farther whisper, That in respect of a married estate in the Clergy (for we will imagine it to be since St. Dunstan's days) Concubination or Adultery were but Peccadillio's, (a notion that the frame of this and other Legends were very likely to produce) how could he choose but give reins to his appetite upon this account; and think he was as good a Christian as the Ages before had required a man to be? And the succeeding Age, probably the Ninth, would not see any reason, but to go on in the same path, as we may conjecture they did, from a considerate view of the hundred Grievances, by the Germans presented to the Pope's Legate a few years after, the publication of those illustrious Novels. FINIS.